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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Посольство Сеннахирима к Езекии.

Предварительное замечание о 36-39-й главах кн. Исаии. Эти главы представляют собою почти буквальное повторение отдела 4-й книги Царств, простирающегося от 18-й гл. 13-го стиха до 20-й главы ст. 19-го. Пророк прибавляет от себя только молитву царя Езекии (гл. 38, ст. 9-20). Очевидно, что история нашествия Сеннахирима на Иерусалим сообщается Исаией в тех видах, чтобы показать, как исполнились его пророчества об Ассуре в его отношениях к царству Иудейскому. Что же касается 38-й и 39-й глав, где идет речь о болезни и чудесном исцелении Езекии, а также и о прибытии к нему посольства от вавилонского царя, то эти главы служат как бы переходом к следующей части кн. пророка Исаии, в которой прежде всего идет речь об освобождении иудеев из плена вавилонского. Заметить нужно, что в рассматриваемом отделе пророк располагает исторический материал не в хронологически последовательном порядке, а систематически. Поэтому надписание глав 36-й и 38-й следовало бы поставить одно на место другого, так как, по всем данным новейшей хронологии, болезнь Езекии падает именно на 14-й год его правления, а нашествие Сеннахирима на Иерусалим - на 27-й год правления того же царя.

Какой из текстов - Исаии или 4-й кн. Царств - есть текст первоначальный?

Критики расходятся в решении этого вопроса и одни и те же пункты берутся, как опоры для совершенно различных решений. Вероятнее всего, впрочем, то мнение, по которому в кн. Царств мы имеем первоначальный текст, так как там вся история нашествия Сеннахирима стоит в теснейшей неразрывной связи со всем повествованием кн. Царств и изложена гораздо обстоятельнее, чем в кн. Исаии. Что касается сокращений этой истории, допущенных в кн. Исаии, то они состоят частью в опущении исторических указаний, которые не соответствуют цели пророческой книги (напр., 36:1, 2; 37:36; 38:4-7), а частью в опущении исторических оборотов, встречающихся у писателя 4-й кн. Царств (36:2, 6, 7, 12-14, 17; 37:4, 11, 21, 25; 39:2). У Исаии также иногда слова 4-й кн. Царств заменяются другими соответствующими терминами (36:5, 7, 10, 11, 13; 37:2, 6, 9; 38:2, 3: и др.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The prophet Isaiah is, in this and the three following chapters, an historian; for the scripture history, as well as the scripture prophecy, is given by inspiration of God, and was dictated to holy men. Many of the prophecies of the foregoing chapters had their accomplishment in Sennacherib's invading Judah and besieging Jerusalem, and the miraculous defeat he met with there; and therefore the story of this is here inserted, both for the explication and for the confirmation of the prophecy. The key of prophecy is to be found in history; and here, that we might have the readier entrance, it is, as it were, hung at the door. The exact fulfilling of this prophecy might serve to confirm the faith of God's people in the other prophecies, the accomplishment of which was at a greater distance. Whether this story was taken from the book of the Kings and added here, or whether it was first written by Isaiah here and hence taken into the book of Kings, is not material. But the story is the same almost verbatim; and it was so memorable an event that it was well worthy to be twice recorded, 2 Kings xviii. and xix., and here, and an abridgment of it likewise, 2 Chron. xxxii. We shall be but short in our observations upon this story here, having largely explained it there. In this chapter we have, I. The descent which the king of Assyria made upon Judah, and his success against all the defenced cities, ver. 1. II. The conference he desired to have with Hezekiah, and the managers on both sides, ver. 2, 3. III. Rabshakeh's railing blasphemous speech, with which he designed to frighten Hezekiah into a submission, and persuade him to surrender at discretion, ver. 4-10. IV. His appeal to the people, and his attempt to persuade them to desert Hezekiah, and so force him to surrender, ver. 11-20. V. The report of this made to Hezekiah by his agents, ver. 21, 22.
Adam Clarke: Commentary on the Bible - 1831
Sennacherib, king of Assyria, comes against Judah, and takes all the fenced cities, Isa 36:1. He afterwards sends a great host against Jerusalem; and his general Rabshakeh delivers an insulting and blasphemous message to Hezekiah, vv. 2-20. Hezekiah and his people are greatly afflicted at the words of Rabshakeh, Isa 36:21, Isa 36:22.
The history of the invasion of Sennacherib, and of the miraculous destruction of his army Which makes the subject of so many of Isaiah's prophecies, is very properly inserted here as affording the best light to many parts of those prophecies, and as almost necessary to introduce the prophecy in the thirty-seventh chapter, being the answer of God to Hezekiah's prayer, which could not be properly understood without it. We find the same narrative in the Second Book of Kings, chaps. 18, 19, 20.; and these chapters of Isaiah, 36, 37, 38, Isa 39:1-8, for much the greater part, (the account of the sickness of Hezekiah only excepted), are but a different copy of that narration. The difference of the two copies is little more than what has manifestly arisen from the mistakes of transcribers; they mutually correct each other, and most of the mistakes may be perfectly rectified by a collation of the two copies with the assistance of the ancient versions. Some few sentences, or members of sentences, are omitted in this copy of Isaiah, which are found in the other copy in the Book of Kings. Whether these omissions were made by design or mistake may be doubted. - L.
Albert Barnes: Notes on the Bible - 1834
36:0: This chapter commences the historical portion of Isaiah, which continues to the close of Isa 39:1-8. The main subject is the destruction of Sennacherib and his army. It contains also an account of the sickness and recovery of Hezekiah; the song with which he celebrated his recovery; and an account of his ostentation in showing his treasures to the ambassadors of the king of Babylon. In Ch2 32:32, the following record occurs: 'Now the rest of the acts of Hezekiah, and his goodness, behold they are written in the vision of Isaiah, the son of Amoz;' and it is to this portion of Isaiah to which the author of the Book of Chronicles doubtless refers.
There was an obvious propriety in Isaiah's making a record of the invasion and destruction of Sennacherib. That event has occupied a considerable portion of his prophetic announcements; and as he lived to see them fulfilled, it was proper that he should record the event. The prophecy and its fulfillment can thus be compared together; and while there is the strongest internal testimony that the prophecy was uttered before the event, there is also the most striking and clear fulfillment of all the predictions on the subject.
A parallel history of these transactions occurs in 2 Kings 17-20, and in 2 Chr. 32. The history in Chronicles, though it contains an account of the same transaction, is evidently by another hand, as it bears no further resemblance to this, than that it contains an account of the same transactions. But between the account here and in 2 Kings there is a most striking resemblance, so much so as to show that they were mainly by the same hand. It has been made a matter of inquiry whether Isaiah was the original author, or whether he copied a history which he found in the Book of Kings, or whether both he and the author of the Book of Kings copied from some original document which is now lost, or whether the collectors of the prophetic writings after the return from the captivity at Babylon, judging that such a history would appropriately explain the prophecies of Isaiah, copied the account from some historical record, and inserted it among his prophecies. This last is the opinion of Rosenmuller - an opinion which evidently lacks all historical evidence, and indeed all probability. The most obvious and fair supposition undoubtedly is, that this history was inserted here by Isaiah, or that he made this record according to the statement in Ch2 32:32. Gesenius also accords substantially with Rosenmuller in supposing that this history is an elaboration of that in the Book of Kings, and that it was reduced to its present form by some one who collected and edited the books of Isaiah after the Babylonian captivity. Vitringa supposes that both the accounts in Kings and in Isaiah have been derived from a common historical document, and have been adopted and somewhat abridged and modified by the author of the Book of Kings and by Isaiah.
It is impossible now to determine the truth in regard to this subject; nor is it of much importance. Those who are desirous of seeing the subject discussed more at length may consult Vitringa, Rosenmuller, and Gesenius. The view of Gesenius is chiefly valuable because he has gone into a comparison of the account in Isaiah with that in Kings. The following remarks are all that occur to me as desirable to make, and express the conclusion which I have been able to form on the subject:
1. The two accounts have a common origin, or are substantially the production of the same hand. This is apparent on the face of them. The same course of the narrative is pursued, the same expressions occur, and the same style of composition is found. It is possible, indeed, that the Holy Spirit might have inspired two different anthors to adopt the same style and expressions in recording the same events, but this is not the mode elsewhere observed in the Scriptures. Every sacred writer is allowed to pursue his own method of narration, and to express himself in a style and manner of his own.
2. There is no evidence that the two accounts were abridged from a more full narrative. Such a thing is possible; nor is there any impropriety in the supposition. But it lacks historical support. That there were histories among the Jews which are now lost; that there were public records which were the fountains from where the authors of the histories which we now have drew their information, no one can doubt who reads the Old Testament. Thus we have accounts of the writings of Gaff, and Iddo the seer, and Nathan, and the prophecy of Ahijah the Shilonite, and of the Book of Jehu the prophet Ch2 9:29; Ch2 20:34; Kg1 16:1, all of which are now lost, except so far as they are incorporated in the historical and prophetic books of the Old Testament. It is possible, therefore, that these accounts may have been abridged from some such common record, but there is no historical testimony to the fact.
3. There is no evidence that these chapters in Isaiah were inserted by Ezra, or the other inspired men who collected the Sacred Writings, and published a recension, or an edition of them after the return from Babylon. That there was such a work performed by Ezra and his contemporaries is the testimony of all the Jewish historians (see Dr. Alexander "On the Canon of Scripture"). But there is no historical evidence that they thus introduced into the writings of Isaiah an entire historical narrative from the pRev_ious histories, or that they composed this history to be inserted here. It is done nowhere else. And had it been done on this occasion, we should have had reason to expect that they would have inserted historical records of the fulfillment of all the other prophecies which had been fulfilled. We should have looked, therefore, for historical statements of the downfall of Damascus and Syria; of the destruction of Samaria, of Moab of Babylon, and of Tyre, as proofs of the fulfillment of the predictions of Isaiah. There can be no reason why the account of the destruction of Sennacherib should have been singled out and inserted in preference to others. And this is especially true in regard to Babylon. The prophecy of Isaiah isa 13; 14 had been most striking and clear; the fulfillment had also been most remarkable; Ezra and his contemporaries must have felt a much deeper interest in that than in the destruction of Sennacherib; and it is unaccountable, therefore, if they inserted this narrative respecting Sennacherib, that they did not give us a full account also of the overthrow of Babylon, and of their deliverance, as showing the fulfillment of the prophecies on that subject.
4. The author of the Books of Kings is unknown. There is reason to believe that these books, as well as the Books of Chronicles, and some other of the historical books of the Old Testament, were written by the prophets; or at least compiled and arranged by some inspired man, from historical sketches that were made by the prophets. To such sketches or narratives we find frequent reference in the books themselves. Thus Nathan the prophet, and Ahijah the Shilonite, and Iddo the seer, recorded the acts of Solomon Ch2 9:29; thus the same Iddo the seer, and Shemaiah the prophet, recorded the acts of Rehoboam Ch2 12:15; thus the acts of Jehoshaphat were written in the Book of Jehu Ch2 20:34; and thus Isaiah wrote the acts of king Uzziah Ch2 26:22, and also of Hezekiah Ch2 32:32. Many of these historical sketches or fragments have not come down to us; but all that was essential to us has been doubtless incorporated into the sacred narrative, and transmitted to our own times. It is not improbable that many of these histories were mere fragments or public documents; narratives or sketches of a single reign, or some important fact in a reign, which were subsequently Rev_ised and inserted in the more extended history, so that, after all, it may be that we have all, or nearly all, of these fragments incorporated in the histories which we now possess.
5. As Isaiah is thus known to have written some portions of the history of the kings, it is probable that his history would be incorporated into the record of the kings by whomsoever that record might be composed. Indeed, the composition of the entire Books of Kings has been ascribed by many writers to Isaiah, though Grotius and some others ascribe it to Jeremiah. The general, and the probable opinion is, however, that the Books of the Kings were digested into their present form by Ezra. It is probable, therefore, I think, that Isaiah wrote the chapters in Kings respecting the invasion of Sennacherib; that the compiler of the Books of Kings, whoever he might be, adopted the fragment as a part of his history, and that the portion which we have here in Isaiah is the same fragment Rev_ised, abridged in some places, and enlarged in others, to adapt it to his purpose in introducing it into his book of prophecy. But it is admitted that this is conjecture. Every consideration, however, must lead us to suppose that this is the work of Isaiah (compare the Introduction, Section 5).
The portion of history contained in these chapters differs from the record in the Kings in several respects. There is no difference in regard to the historical facts, but the difference has respect to the fulness of the narratives, and to the change of a few words. The most material difference is that a few sentences, and members of sentences, are omitted in Isaiah which are found in Kings. These variations will be noticed in the exposition, and it is not necessary more particularly to refer to them here.
The thirty-sixth chapter contains the following parts, or subjects:
1. Sennacherib, having taken most of the strongholds of Judea, sent Rabshakeh with a great force to besiege Jerusalem, and to summon it to surrender Isa 36:1-2.
2. Hezekiah sent an embassy to meet with Rabshakeh, evidently to induce him to depart from the city Isa 36:3.
3. This embassy Rabshakeh addressed in a proud, insolent, and taunting speech, reproaching them with putting their trust in Egypt, and with their feebleness, and assuring them that Sennacherib had come up against the city at the command of Yahweh Isa 36:4-10.
4. The Jewish embassy requested Rabshakeh to speak in the Aramean or Syrian language, that the common people on the wall might not hear Isa 36:11.
5. To this he replied, that he came that they might hear; to endearour to draw them off from trusting to Hezekiah, and to induce them to submit to Sennacherib, promising them abundance in the land to which he would take them Isa 36:12-20.
6. To all this, the embassy of Hezekiah said nothing, but returned, as they had been instructed, into the city, with deep expressions of sorrow and grief Isa 36:21-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 36:1, Sennacherib invades Judah; Isa 36:2, Rabshakeh, sent by Sennacherib, by blasphemous persuasions solicits the people to Rev_olt; Isa 36:22, His words are told to Hezekiah.
Carl Friedrich Keil and Franz Delitzsch

Fulfilments of Prophecy; Prophecies Belonging to the Fourteenth Year of Hezekiah's Reign; and the Times Immediately Following - Isaiah 36-39 part vii
To the first six books of Isaiah's prophecies there is now appended a seventh. The six form three syzygies. In the "Book of Hardening," chapters 1-6 (apart from chapter 1, which belonged to the times of Uzziah and Jotham), we saw Israel's day of grace brought to an end. In the "Book of Immanuel," chapters 7-12 (from the time of Ahaz), we saw the judgment of hardening and destruction in its first stage of accomplishment; but Immanuel was pledge that, even if the great mass should perish, neither the whole of Israel nor the house of David would be destroyed. The separate judgments through which the way was to be prepared for the kingdom of Immanuel, are announced in the "Book concerning the Nations," chapters 13-23 (from the time of Ahaz and Hezekiah); and the general judgment in which they would issue, and after which a new Israel would triumph, is foretold in the "Book of the great Catastrophe," chapters 24-27 (after the fifteenth year of Hezekiah). These two syzygies form the first great orbit of the collection. A second opens with the "Book of Woes, or of the Precious Corner-stone," chapters 28-33 (ch. 28-32, from the first years of Hezekiah, and chapter 33 from the fourteenth year), by the side of which is placed the "Book of the Judgment upon Edom, and of the Restoration of Israel," chapters 34-35 (after Hezekiah's fifteenth year). The former shows how Ephraim succumbs to the power of Asshur, and Judah's trust in Egypt is put to shame; the latter, how the world, with its hostility to the church, eventually succumbs to the vengeance of Jehovah, whereas the church itself is redeemed and glorified. Then follows, in chapters 36-39, a "Book of Histories," which returns from the ideal distances of chapters 34-35 to the historical realities of chapters 33, and begins by stating that "at the conduit of the upper pool in the highway of the fuller's field," where Ahaz had formerly preferred the help of Asshur to that of Jehovah, there stood an embassy from the king of Asshur with a detachment of his army (Is 36:2), scornfully demanding the surrender of Jerusalem.
Just as we have found throughout a well-considered succession and dovetailing of the several parts, so here we can see reciprocal bearings, which are both designed and expressive; and it is priori a probable thing that Isaiah, who wrote the historical introduction to the Judaeo-Assyrian drama in the second book, is the author of the concluding act of the same drama, which is here the subject of Book 7. The fact that the murder of Sennacherib is related in Is 37:37-38, in accordance with the prophecy in Is 37:7, does not render this impossible, since, according to credible tradition, Isaiah outlived Hezekiah. The assertion made by Hitzig and others - that the speciality of the prophecy, and the miraculous character of the events recorded in chapters 36-39, preclude the possibility of Isaiah's authorship, inasmuch as, "according to a well-known critical rule," such special prophecies as these are always vaticinia ex eventu, and accounts of miracles are always more recent than their historical germ - rests upon a foregone conclusion which was completed before any investigation took place, and which we have good ground for rejecting, although we are well acquainted with the valuable service that has been rendered by this philosopher's stone. The statement that accounts of miracles as such are never contemporaneous with the events themselves, is altogether at variance with experience; and if the advance from the general to the particular were to be blotted out of Isaiah's prophecy in relation to Asshur, this would be not only unhistorical, but unpsychological also.
The question whether Isaiah is the author of chapters 36-39 or not, is bound up with the question whether the original place of these histories is in the book of Isaiah or the book of Kings, where the whole passage is repeated with the exception of Hezekiah's psalm of thanksgiving (2 Kings 18:13-20:19). We shall find that the text of the book of Kings is in several places the purer and more authentic of the two (though not so much so as a biassed prejudice would assume), from which it apparently follows that this section is not in its original position in the book of Isaiah, but has been taken from some other place and inserted there. But this conclusion is a deceptive one. In the relation in which Jer 52 and 2 Kings 24:18-25:30 stand to one another, we have a proof that the text of a passage may be more faithfully preserved in a secondary place than in its original one. For in this particular instance it is equally certain that the section relating to king Zedekiah and the Chaldean catastrophe was written by the author of the book of Kings, whose style was formed on that of Deuteronomy, and also, that in the book of Jeremiah it is an appendix taken by an unknown hand from the book of the Kings. But it is also an acknowledged fact, that the text of Jer is incomparably the purer of the two, and also that there are many other instances in which the passage in the book of Kings is corrupt - that is to say, in the form in which it lies before us now - whereas the Alexandrian translator had it in his possession in a partially better form. Consequently, the fact that Isaiah 36-39 is in some respects less pure than 2 Kings 18:13-20:19, cannot be any argument in itself against the originality of this section in the book of Isaiah.
Tit is indeed altogether inconceivable, that the author of the book of Kings should have written it; for, on the one hand, the liberality of the prophetic addresses communicated point to a written source; and, on the other hand, it is wanting in that Deuteronomic stamp, by which the hand of this author is so easily recognised. Nor can it have been copied by him out of the annals of Hezekiah (dibhrē hayyâmı̄m), as is commonly supposed, since it is written in prophetic and not in annalistic style. Whoever has once made himself acquainted with these two different kinds of historical composition, the fundamentally different characteristics of which we have pointed out in the Introduction, can never by any possibility confound them again. And this passage is written in a style so peculiarly prophetical, that, like the magnificent historical accounts of Elijah, for example, which commence so abruptly in 4Kings 17:1, it must have been taken from some special and prophetical source, which had nothing to do with other prophetico-historical portions of the book of Kings. And the following facts are sufficient to raise the probability, that this source was no other than the book of Isaiah itself, into an absolute certainty. In the first place, the author of the book of Kings had the book of Isaiah amongst the different sources, of which his apparatus was composed; this is evident from 4Kings 16:5, a passage which was written with Is 7:1 in view. And secondly, we have express, though indirect, testimony to the effect that this section, which treats of the most important epoch in Hezekiah's reign, is in its original place in the book of Isaiah. The author of the book of Chronicles says, in 2Chron 32:32 : "Now the rest of the acts of Hezekiah, and the gracious occurrences of his life, behold, they are written in the vision (châzōn) of Isaiah the son of Amoz, and in the book of the kings of Judah and Israel." This notice clearly proves that a certain historical account of Hezekiah had either been taken out of the collection of Isaiah's prophecies, which is headed châzōn (vision), and inserted in the "book of the kings of Judah and Israel," or else had been so inserted along with the whole collection. The book of the Kings was the principal source employed by the chronicler, which he calls "the midrash of the book of the Kings" in 2Chron 24:27. Into this Midrash, or else into the still earlier work upon which it was a commentary, the section in question was copied from the book of Isaiah; and it follows from this, that the writer of the history of the kings made use of our book of Isaiah for one portion of the history of Hezekiah's reign, and made extracts from it. The chronicler himself did not care to repeat the whole section, which he knew to be already contained in the canonical book of Kings (to say nothing of the book of Isaiah). At the same time, his own historical account of Hezekiah in 2Chron 27:1-9 clearly shows that he was acquainted with it, and also that the historical materials, which the annals supplied to him through the medium of the Midrash, were totally different both in substance and form from those contained in the section in question. These two testimonies are further strengthened by the fact, that Isaiah is well known to us as a historian through another passage in the Chronicles, namely, as the author of a complete history of Uzziah's reign; also by the fact, that the prophetico-historical style of chapters 36-39, with their fine, noble, pictorial prose, which is comparable to the grandest historical composition to be met with in Hebrew, is worthy of Isaiah, and bears every mark of Isaiah's pen; thirdly, by the fact, that there are other instances in which Isaiah has interwoven historical accounts with his prophecies (chapters 7-8 and Is 20:1-6), and that in so doing he sometimes speaks of himself in the first person (Is 6:1; Is 8:1-4), and sometimes in the third (Is 7:3., and Is 20:1), just as in chapters 36-39; and fourthly, by the fact that, as we have already observed, Is 7:3 and Is 36:2 bear the clearest marks of having had one and the same author; and, as we shall also show, the order in which the four accounts in chapters 36-39 are arranged, corresponds to the general plan of the whole collection of prophecies - chapters 36 and 37 looking back to the prophecies of the Assyrian era, and chapters 38 and Is 39:1-8 looking forwards to those of the Babylonian era, which is the prophet's ideal present from chapter 40 onwards.
John Gill
INTRODUCTION TO ISAIAH 36
In this chapter we have an account of the king Assyria's invasion of Judea, and of the railing speech of Rabshakeh his general, to discourage the ministers and subjects of the king of Judah. The time and success of the invasion are observed in Is 36:1 the messenger the former king sent to the latter, and from whence, and with whom, he conferred, Is 36:2, the speech of the messenger, which consists of two parts; the first part is directed to the ministers of Hezekiah, showing the vain confidence of their prince in his counsels and strength for war, in the king of Egypt, and in his chariots and horsemen, and even in the Lord himself, pretending that he came by his orders to destroy the land, Is 36:4. The other part is directed to the common people on the wall, he refusing to speak in the Syrian language, as desired, Is 36:11, dissuading them from hearkening to Hezekiah to their own deception; persuading them to come into an agreement with him for their own safety and good; observing to them that none of the gods of the nations could deliver them out of his master's hands, and therefore it was in vain for them to expect deliverance from the Lord their God, Is 36:13, to which neither ministers nor people returned any answer; but the former went with their clothes rent to Hezekiah, and reported what had been said, Is 36:21.
36:136:1: Եւ եղեւ ՚ի չորեքտասաներորդի ամի թագաւորութեանն Եզեկիայ, ել Սենեքերիմ արքայ Ասորեստանեայց ՚ի վերայ ամուր քաղաքաց Հրէաստանի, եւ ա՛ռ զնոսա։
1 Այնպէս պատահեց, որ Եզեկիայի թագաւորութեան տասնչորսերորդ տարում Ասորեստանի Սենեքերիմ արքան յարձակուեց Հրէաստանի ամուր քաղաքների վրայ եւ գրաւեց:
36 Եզեկիա թագաւորին տասնըչորրորդ տարին, Ասորեստանի Սենեքերիմ թագաւորը Յուդային բոլոր պարսպապատ քաղաքներուն վրայ յարձակեցաւ ու զանոնք առաւ։
Եւ եղեւ ի չորեքտասաներորդի ամի թագաւորութեանն Եզեկեայ, ել Սենեքերիմ արքայ Ասորեստանեայց ի վերայ ամուր քաղաքաց Հրէաստանի, եւ առ զնոսա:

36:1: Եւ եղեւ ՚ի չորեքտասաներորդի ամի թագաւորութեանն Եզեկիայ, ել Սենեքերիմ արքայ Ասորեստանեայց ՚ի վերայ ամուր քաղաքաց Հրէաստանի, եւ ա՛ռ զնոսա։
1 Այնպէս պատահեց, որ Եզեկիայի թագաւորութեան տասնչորսերորդ տարում Ասորեստանի Սենեքերիմ արքան յարձակուեց Հրէաստանի ամուր քաղաքների վրայ եւ գրաւեց:
36 Եզեկիա թագաւորին տասնըչորրորդ տարին, Ասորեստանի Սենեքերիմ թագաւորը Յուդային բոլոր պարսպապատ քաղաքներուն վրայ յարձակեցաւ ու զանոնք առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
36:136:1 И было в четырнадцатый год царя Езекии, пошел Сеннахирим, царь Ассирийский, против всех укрепленных городов Иудеи и взял их.
36:1 καὶ και and; even ἐγένετο γινομαι happen; become τοῦ ο the τεσσαρεσκαιδεκάτου τεσσαρεσκαιδεκατος fourteenth ἔτους ετος year βασιλεύοντος βασιλευω reign Εζεκιου εζεκιας Ezekias ἀνέβη αναβαινω step up; ascend Σενναχηριμ σενναχηριμ monarch; king Ἀσσυρίων ασσυριος in; on τὰς ο the πόλεις πολις city τῆς ο the Ιουδαίας ιουδαια Ioudaia; Iuthea τὰς ο the ὀχυρὰς οχυρος and; even ἔλαβεν λαμβανω take; get αὐτάς αυτος he; him
36:1 וַ wa וְ and יְהִ֡י yᵊhˈî היה be בְּ bᵊ בְּ in אַרְבַּע֩ ʔarbˌaʕ אַרְבַּע four עֶשְׂרֵ֨ה ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֜ה šānˈā שָׁנָה year לַ la לְ to † הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king חִזְקִיָּ֗הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah עָלָ֞ה ʕālˈā עלה ascend סַנְחֵרִ֤יב sanḥērˈîv סַנְחֵרִיב Sennacherib מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur עַ֣ל ʕˈal עַל upon כָּל־ kol- כֹּל whole עָרֵ֧י ʕārˈê עִיר town יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah הַ ha הַ the בְּצֻרֹ֖ות bbᵊṣurˌôṯ בָּצוּר fortified וַֽ wˈa וְ and יִּתְפְּשֵֽׂם׃ yyiṯpᵊśˈēm תפשׂ seize
36:1. et factum est in quartodecimo anno regis Ezechiae ascendit Sennacherib rex Assyriorum super omnes civitates Iuda munitas et cepit easAnd it came to pass in the fourteenth year of king Ezechias, that Sennacherib king of the Assyrians came up against all the fenced cities of Juda, and took them.
1. Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the fenced cities of Judah and took them.
36:1. And it happened that, in the fourteenth year of king Hezekiah, Sennacherib, the king of the Assyrians, went up against all the fortified cities of Judah, and he seized them.
36:1. Now it came to pass in the fourteenth year of king Hezekiah, [that] Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them.
Now it came to pass in the fourteenth year of king Hezekiah, [that] Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them:

36:1 И было в четырнадцатый год царя Езекии, пошел Сеннахирим, царь Ассирийский, против всех укрепленных городов Иудеи и взял их.
36:1
καὶ και and; even
ἐγένετο γινομαι happen; become
τοῦ ο the
τεσσαρεσκαιδεκάτου τεσσαρεσκαιδεκατος fourteenth
ἔτους ετος year
βασιλεύοντος βασιλευω reign
Εζεκιου εζεκιας Ezekias
ἀνέβη αναβαινω step up; ascend
Σενναχηριμ σενναχηριμ monarch; king
Ἀσσυρίων ασσυριος in; on
τὰς ο the
πόλεις πολις city
τῆς ο the
Ιουδαίας ιουδαια Ioudaia; Iuthea
τὰς ο the
ὀχυρὰς οχυρος and; even
ἔλαβεν λαμβανω take; get
αὐτάς αυτος he; him
36:1
וַ wa וְ and
יְהִ֡י yᵊhˈî היה be
בְּ bᵊ בְּ in
אַרְבַּע֩ ʔarbˌaʕ אַרְבַּע four
עֶשְׂרֵ֨ה ʕeśrˌē עֶשְׂרֵה -teen
שָׁנָ֜ה šānˈā שָׁנָה year
לַ la לְ to
הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
חִזְקִיָּ֗הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
עָלָ֞ה ʕālˈā עלה ascend
סַנְחֵרִ֤יב sanḥērˈîv סַנְחֵרִיב Sennacherib
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur
עַ֣ל ʕˈal עַל upon
כָּל־ kol- כֹּל whole
עָרֵ֧י ʕārˈê עִיר town
יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah
הַ ha הַ the
בְּצֻרֹ֖ות bbᵊṣurˌôṯ בָּצוּר fortified
וַֽ wˈa וְ and
יִּתְפְּשֵֽׂם׃ yyiṯpᵊśˈēm תפשׂ seize
36:1. et factum est in quartodecimo anno regis Ezechiae ascendit Sennacherib rex Assyriorum super omnes civitates Iuda munitas et cepit eas
And it came to pass in the fourteenth year of king Ezechias, that Sennacherib king of the Assyrians came up against all the fenced cities of Juda, and took them.
36:1. And it happened that, in the fourteenth year of king Hezekiah, Sennacherib, the king of the Assyrians, went up against all the fortified cities of Judah, and he seized them.
36:1. Now it came to pass in the fourteenth year of king Hezekiah, [that] Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-22. Объяснение см. в Толковой Библии т. 2-й, 4: Цар 18:13-20:19.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them. 2 And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller's field. 3 Then came forth unto him Eliakim, Hilkiah's son, which was over the house, and Shebna the scribe, and Joah, Asaph's son, the recorder. 4 And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest? 5 I say, sayest thou, (but they are but vain words) I have counsel and strength for war: now on whom dost thou trust, that thou rebellest against me? 6 Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust in him. 7 But if thou say to me, We trust in the LORD our God: is it not he, whose high places and whose altars Hezekiah hath taken away, and said to Judah and to Jerusalem, Ye shall worship before this altar? 8 Now therefore give pledges, I pray thee, to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them. 9 How then wilt thou turn away the face of one captain of the least of my master's servants, and put thy trust on Egypt for chariots and for horsemen? 10 And am I now come up without the LORD against this land to destroy it? the LORD said unto me, Go up against this land, and destroy it.
We shall here only observe some practical lessons. 1. A people may be in the way of their duty and yet meet with trouble and distress. Hezekiah was reforming, and his people were in some measure reformed; and yet their country is at that time invaded and a great part of it laid waste. Perhaps they began to grow remiss and cool in the work of reformation, were doing it by halves, and ready to sit down short of a thorough reformation; and then God visited them with this judgment, to put life into them and that good cause. We must not wonder if, when we are doing well, God sends afflictions to quicken us to do better, to do our best, and to press forward towards perfection. 2. That we must never be secure of the continuance of our peace in this world, nor think our mountain stands so strong that it cannot be moved. Hezekiah was not only a pious king, but prudent, both in his administration at home and in his treaties abroad. His affairs were in a good posture, and he seemed particularly to be upon good terms with the king of Assyria, for he had lately made his peace with him by a rich present (2 Kings xviii. 14), and yet that perfidious prince pours an army into his country all of a sudden and lays it waste. It is good for us therefore always to keep up an expectation of trouble, that, when it comes, it may be no surprise to us, and then it will be the less a terror. 3. God sometimes permits the enemies of his people, even those that are most impious and treacherous, to prevail far against them. The king of Assyria took all, or most, of the defenced cities of Judah, and then the country would of course be an easy prey to him. Wickedness may prosper awhile, but cannot prosper always. 4. Proud men love to talk big, to boast of what they are, and have, and have done, nay and of what they will do, to insult over others, and set all mankind at defiance, though thereby they render themselves ridiculous to all wise men and obnoxious to the wrath of that God who resists the proud. But thus they think to make themselves feared, though they make themselves hated, and to carry their point by great swelling words of vanity, Jude 16. 5. The enemies of God's people endeavour to conquer them by frightening them, especially by frightening them from their confidence in God. Thus Rabshakeh here, with noise and banter, runs down Hezekiah as utterly unable to cope with his master, or in the least to make head against him. It concerns us therefore, that we may keep our ground against the enemies of our souls, to keep up our spirits by keeping up our hope in God. 6. It is acknowledged, on all hands, that those who forsake God's service forfeit his protection. If that had been true which Rabshakeh alleged, that Hezekiah had thrown down God's altars, he might justly infer that he could not with any assurance trust in him for succour and relief, v. 7, We may say thus to presuming sinners, who say that they trust in the Lord and in his mercy. Is not this he whose commandments they have lived in the contempt of, whose name they have dishonoured, and whose ordinances they have slighted? How then can they expect to find favour with him? 7. It is an easy thing, and very common, for those that persecute the church and people of God to pretend a commission from him for so doing. Rabshakeh could say, Have I now come up without the Lord? when really he had come up against the Lord, ch. xxxvii. 28. Those that kill the servants of the Lord think they do him service and say, Let the Lord be glorified. But, sooner or later, they will be made to know their error to their cost, to their confusion.
Albert Barnes: Notes on the Bible - 1834
36:1: In the fourteenth year of Hezekiah - Of his reign, 709 b. c.
That Sennacherib - Sennacherib was son and successor of Shalmaneser, king of Assyria, and began to reign A. M. 3290, or 714 b. c., and reigned, according to Calmet, but four years, according to Prideaux eight years, and according to Gesenius eighteen years. The immediate occasion of this war against Judah was the fact that Hezekiah had shaken off the yoke of Assyria, by which his father Ahaz and the nation had suffered so much under Tiglath-pileser, or Shalmaneser Kg2 18:7. To reduce Judea again to subjection, as well as to carry his conquests into Egypt, appears to have been the design of this celebrated expedition. He ravaged the country, took the strong towns and fortresses, and prepared then to lay siege to Jerusalem itself. Hezekiah, however, as soon as the army of Sennacherib had entered Judea, prepared to put Jerusalem into a state of complete defense. At the advice of his counselors he stopped the waters that flowed in the neighborhood of the city, and that might furnish refreshment to a besieging army, built up the broken walls, enclosed one of the fountains within a wall, and prepared shields and darts in abundance to repel the invader Ch2 32:2-5.
Sennacherib, seeing that all hope of easily taking Jerusalem was taken away, apparently became inclined to hearken to terms of accommodation. Hezekiah sent to him to propose peace, and to ask the conditions on which he would withdraw his forces. He confessed his error in not paying the tribute stipulated by his father, and his willingness to pay now what should be demanded by Sennacherib. Sennacherib demanded three hundred talents of silver, and thirty talents of gold. This was paid by Hezekiah, by exhausting the treasury, and by stripping even the temple of its gold Kg2 18:13-16. It was evidently understood in this treaty that Sennacherib was to withdraw his forces, and return to his own land. But this treaty he ultimately disregarded (see the note at Isa 33:8). He seems, however, to have granted Hezekiah some respite, and to have delayed his attack on Jerusalem until his return from Egypt. This war with Egypt he prosecuted at first with great success, and with a fair prospect of the conquest of that country.
But having laid siege to Pelusium, and having spent much time before it without success, he was compelled at length to raise the siege, and to retreat. Tirhakah king of Ethiopia having come to the aid of Sevechus, the reigning monarch of Egypt, and advancing to the relief of Pelusium, Sennacherib was compelled to raise the siege, and retreated to Judea. Here, having taken Lachish, and disregarding his compact with Hezekiah, he sent an army to Jerusalem under Rabshakeh to lay siege to the city. This is the point in the history of Sennacherib to which the passage before us refers (see Prideaux's "Connection," vol. i. pp. 138-141; Jos. "Ant." x. 1; Gesenius "in loc;" and Robinson's Calmet).
All the defended cities - All the towns on the way to Egypt, and in the vicinity of Jerusalem (see the notes at Isa 10:28-32).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:1: it came: Kg2 18:13, Kg2 18:17; Ch2 32:1
that Sennacherib: Isa 1:7, Isa 1:8, Isa 7:17, Isa 8:7, Isa 8:8, Isa 10:28-32, Isa 33:7, Isa 33:8
Carl Friedrich Keil and Franz Delitzsch
36:1
Marcus V. Niebuhr, in his History of Asshur and Babel (p. 164), says, "Why should not Hezekiah have revolted from Asshur as soon as he ascended the throne? He had a motive for doing this, which other kings had not - namely, that as he held his kingdom in fief from his God, obedience to a temporal monarch was in his case sin." But this assumption, which is founded upon the same idea as that in which the question was put to Jesus concerning the tribute money, is not at all in accordance with Isaiah's view, as we may see from chapters 28-32; and Hezekiah's revolt cannot have occurred even in the sixth year of his reign. For Shalmanassar, or rather Sargon, made war upon Egypt and Ethiopia after the destruction of Samaria (Is 20:1-6; cf., Oppert, Les Inscriptions des Sargonides, pp. 22, 27), without attempting anything against Hezekiah. It was not till the time of Sargon, who overthrew the reigning house of Assyria, that the actual preparations for the revolt were commenced, by the formation of an alliance between the kingdom of Judah on the one hand, and Egypt, and probably Philistia, on the other, the object of which was the rupture of the Assyrian yoke.
(Note: The name Amgarron upon the earthenware prism of Sennacherib does not mean Migron (Oppert), but Ekron (Rawlinson).)
The campaign of Sennacherib the son of Sargon, into which we are transported in the following history, was the third of his expeditions, the one to which Sennacherib himself refers in the inscription upon the prism: "dans ma ̄e campagne je marchai vers la Syrie." The position which we find Sennacherib taking up between Philistia and Jerusalem, to the south-west of the latter, is a very characteristic one in relation to both the occasion and the ultimate object of the campaign.
(Note: We shall show the variations in the text of 4Kings 18:13., as far as we possibly can, in our translation. K. signifies the book of Kings. But the task of pronouncing an infallible sentence upon them all we shall leave to those who know everything.)
Is 32:1 "And it came to pass in the (K. and in the) fourteenth year of king Hizkyahu, Sancherb king of Asshur came up against all the fortified cities of Judah, and took them. (K. adds: Then Hizkiyah king of Judah sent to the king of Asshur to Lachish, saying, I have sinned, withdraw from me again; what thou imposest upon me I will raise. And the king of Asshur imposed upon Hizkiyah king of Judah three hundred talents of silver, and thirty talents of gold. And Hizkiyah gave up all the silver that was in the house of Jehovah, and in the treasures of the king's house. At the same time Hizkiyah mutilated the doors of the temple of Jehovah, and the pillars which Hizkiyah king of Judah had plated with gold, and gave it to the king of Asshur)." This long addition, which is distinguished at once by the introduction of חזיקה in the place of חזקיהו, is probably only an annalistic interpolation, though one of great importance in relation to Is 33:7. What follows in Isaiah does not dovetail well into this addition, and therefore does not presuppose its existence. Is 36:2 "Then the king of Asshur sent Rabshakeh (K.: Tartan, and Rabsaris, and Rabshakeh) from Lachish towards Jerusalem to king Hizkiyahu with a great army, and he advanced (K.: to king H. with a great army to Jerusalem; and they went up and came to Jerusalem, and went up, and came and advanced) to the conduit of the upper pool by the road of the fuller's field." Whereas in K. the repeated ויבאו ויעלו (and went up and came) forms a "dittography," the names Tartan and Rab-saris have apparently dropped out of the text of Isaiah, as Is 37:6, Is 37:24 presuppose a plurality of messengers. The three names are not names of persons, but official titles, viz., the commander-in-chief (Tartan, which really occurs in an Assyrian list of offices; see Rawlinson, Monarchies, ii. 412), the chief cup-bearer (רבשׁקה with tzere = רבשׁקא)). The situation of Lachish is marked by the present ruins of Umm Lakis, to the south-west of Bet-Gibrin ((Eleutheropolis) in the Shephelah. The messengers come from the south-west with the ultima ratio of a strong detachment (חיל a connecting form, from חיל, like גדולה גּיא, Zech 14:4; Ewald, 287, a); they therefore halt on the western side of Jerusalem (on the locality, see at Is 7:3; Is 22:8-11; compare Keil on Kings).
Geneva 1599
36:1 Now it came to pass (a) in the (b) fourteenth year of king Hezekiah, [that] Sennacherib king of Assyria came up against all the fortified cities of Judah, and took them.
(a) This history is rehearsed because it is as a seal and confirmation of the doctrine before, both for the threatenings and promises: that is, that God would permit his Church to be afflicted, but at length would send deliverance.
(b) When he had abolished superstition, and idolatry, and restored religion, yet God would exercise his Church to try their faith and patience.
John Gill
36:1 Now it came to pass in the fourteenth year of King Hezekiah,.... The following piece of history is inserted from the books of Kings and Chronicles, as an illustration of some preceding prophecies, and as a confirmation of them; see 4Kings 18:13.
that Sennacherib king of Assyria came up against all the defenced cities of Judah; who in the Apocrypha:
"And if the king Sennacherib had slain any, when he was come, and fled from Judea, I buried them privily; for in his wrath he killed many; but the bodies were not found, when they were sought for of the king.'' (Tobit 1:18)
is said to be the son of Shalmaneser, as he certainly was his successor, who in the sixth year of Hezekiah, eight years before this, took Samaria, and carried the ten tribes captive, 4Kings 18:10 he is called Sennacherib by Herodotus (c), who says he was king of the Arabians, and the Assyrians; who yet is blamed by Josephus (d), for not calling him the king of the Assyrians only of the Arabians, whereas he styles him both; and the same Josephus observes, that Berosus, a Chaldean writer, makes mention of this Sennacherib as king of Assyria; the same came up in a military way against the fortified cities of Judah, which were the frontier towns, and barriers of their country:
and took them; that is, some of them, not all of them; see Is 37:8, he thought indeed to have took them to himself, this was his intent, 2Chron 32:1, but was prevailed upon to desist, by a payment of three hundred talents of silver, and thirty talents of gold to him, by the king of Judah, 4Kings 18:14.
(c) In Euterpe c. 141. (d) Antiqu. Jud. l. 10. c. 1. sect. 4.
Robert Jamieson, A. R. Fausset and David Brown
36:1 SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
fourteenth--the third of Sennacherib's reign. His ultimate object was Egypt, Hezekiah's ally. Hence he, with the great body of his army (2Chron 32:9), advanced towards the Egyptian frontier, in southwest Palestine, and did not approach Jerusalem.
36:236:2: Եւ առաքեաց արքայն Ասորեստանեայց զՌափսակ ՚ի Լաքիսայ յԵրուսաղէմ առ արքայն Եզեկիայ զօրօք բազմօք. եւ եկն եկաց ՚ի վերայ ջրմղի վերնոյ աւազանին ՚ի ճանապարհի ագարակին թափչաց[9978]։ [9978] Ոսկան. ՚Ի Լաքիսայէ յԵրուսաղէմ... ՚ի վերայ ջրմղի ՚ի վերնոյ աւա՛՛։
2 Ասորեստանի արքան Լաքիսից մեծ զօրքով Երուսաղէմ, Եզեկիա արքայի մօտ ուղարկեց Ռափսակին, որը եկաւ կանգ առաւ Կտաւ սպիտակեցնողների ագարակի ճանապարհի վերեւի աւազանի ջրմուղի մօտ:
2 Ասորեստանի թագաւոր Ռափսակը Լաքիսէն շատ զօրքով Երուսաղէմ ղրկեց Եզեկիա թագաւորին ու անիկա թափիչի ագարակին ճամբան՝ վերի աւազանին ջրմուղին վրայ կայնեցաւ։
Եւ առաքեաց արքայն Ասորեստանեայց զՌափսակ ի Ղաքիսայ յԵրուսաղէմ առ արքայն Եզեկիա զօրօք բազմօք. եւ եկն եկաց ի վերայ ջրմղի վերնոյ աւազանին ի ճանապարհի ագարակին թափչաց:

36:2: Եւ առաքեաց արքայն Ասորեստանեայց զՌափսակ ՚ի Լաքիսայ յԵրուսաղէմ առ արքայն Եզեկիայ զօրօք բազմօք. եւ եկն եկաց ՚ի վերայ ջրմղի վերնոյ աւազանին ՚ի ճանապարհի ագարակին թափչաց[9978]։
[9978] Ոսկան. ՚Ի Լաքիսայէ յԵրուսաղէմ... ՚ի վերայ ջրմղի ՚ի վերնոյ աւա՛՛։
2 Ասորեստանի արքան Լաքիսից մեծ զօրքով Երուսաղէմ, Եզեկիա արքայի մօտ ուղարկեց Ռափսակին, որը եկաւ կանգ առաւ Կտաւ սպիտակեցնողների ագարակի ճանապարհի վերեւի աւազանի ջրմուղի մօտ:
2 Ասորեստանի թագաւոր Ռափսակը Լաքիսէն շատ զօրքով Երուսաղէմ ղրկեց Եզեկիա թագաւորին ու անիկա թափիչի ագարակին ճամբան՝ վերի աւազանին ջրմուղին վրայ կայնեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
36:236:2 И послал царь Ассирийский из Лахиса в Иерусалим к царю Езекии Рабсака с большим войском; и он остановился у водопровода верхнего пруда на дороге поля белильничьего.
36:2 καὶ και and; even ἀπέστειλεν αποστελλω send off / away βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος from; out of Λαχις λαχις into; for Ιερουσαλημ ιερουσαλημ Jerusalem πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king Εζεκιαν εζεκιας Ezekias μετὰ μετα with; amid δυνάμεως δυναμις power; ability πολλῆς πολυς much; many καὶ και and; even ἔστη ιστημι stand; establish ἐν εν in τῷ ο the ὑδραγωγῷ υδραγωγος the κολυμβήθρας κολυμβηθρα pool τῆς ο the ἄνω ανω.1 upward; above ἐν εν in τῇ ο the ὁδῷ οδος way; journey τοῦ ο the ἀγροῦ αγρος field τοῦ ο the γναφέως γναφευς fuller
36:2 וַ wa וְ and יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁ֣וּר׀ ʔaššˈûr אַשּׁוּר Asshur אֶת־ ʔeṯ- אֵת [object marker] רַב־שָׁקֵ֨ה rav-šāqˌē רַב שָׁקֵה rabshake מִ mi מִן from לָּכִ֧ישׁ llāḵˈîš לָכִישׁ Lachish יְרוּשָׁלְַ֛מָה yᵊrûšālˈamā יְרוּשָׁלִַם Jerusalem אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah בְּ bᵊ בְּ in חֵ֣יל ḥˈêl חַיִל power כָּבֵ֑ד kāvˈēḏ כָּבֵד heavy וַֽ wˈa וְ and יַּעֲמֹ֗ד yyaʕᵃmˈōḏ עמד stand בִּ bi בְּ in תְעָלַת֙ ṯᵊʕālˌaṯ תְּעָלָה channel הַ ha הַ the בְּרֵכָ֣ה bbᵊrēḵˈā בְּרֵכָה pool הָ hā הַ the עֶלְיֹונָ֔ה ʕelyônˈā עֶלְיֹון upper בִּ bi בְּ in מְסִלַּ֖ת mᵊsillˌaṯ מְסִלָּה highway שְׂדֵ֥ה śᵊḏˌē שָׂדֶה open field כֹובֵֽס׃ ḵôvˈēs כבס wash
36:2. et misit rex Assyriorum Rabsacen de Lachis in Hierusalem ad regem Ezechiam in manu gravi et stetit in aquaeductu piscinae superioris in via agri FullonisAnd the king of the Assyrians sent Rabsaces from Lachis to Jerusalem, to king Ezechias with a great army, and he stood by the conduit of the upper pool in the way of the fuller's field.
2. And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller’s field.
36:2. And the king of the Assyrians sent Rabshakeh from Lachish into Jerusalem, to king Hezekiah, with a great force, and he stood near the aqueduct of the upper pool, at the road to the fuller’s field.
36:2. And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller’s field.
And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller' s field:

36:2 И послал царь Ассирийский из Лахиса в Иерусалим к царю Езекии Рабсака с большим войском; и он остановился у водопровода верхнего пруда на дороге поля белильничьего.
36:2
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος from; out of
Λαχις λαχις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
Εζεκιαν εζεκιας Ezekias
μετὰ μετα with; amid
δυνάμεως δυναμις power; ability
πολλῆς πολυς much; many
καὶ και and; even
ἔστη ιστημι stand; establish
ἐν εν in
τῷ ο the
ὑδραγωγῷ υδραγωγος the
κολυμβήθρας κολυμβηθρα pool
τῆς ο the
ἄνω ανω.1 upward; above
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
τοῦ ο the
ἀγροῦ αγρος field
τοῦ ο the
γναφέως γναφευς fuller
36:2
וַ wa וְ and
יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁ֣וּר׀ ʔaššˈûr אַשּׁוּר Asshur
אֶת־ ʔeṯ- אֵת [object marker]
רַב־שָׁקֵ֨ה rav-šāqˌē רַב שָׁקֵה rabshake
מִ mi מִן from
לָּכִ֧ישׁ llāḵˈîš לָכִישׁ Lachish
יְרוּשָׁלְַ֛מָה yᵊrûšālˈamā יְרוּשָׁלִַם Jerusalem
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah
בְּ bᵊ בְּ in
חֵ֣יל ḥˈêl חַיִל power
כָּבֵ֑ד kāvˈēḏ כָּבֵד heavy
וַֽ wˈa וְ and
יַּעֲמֹ֗ד yyaʕᵃmˈōḏ עמד stand
בִּ bi בְּ in
תְעָלַת֙ ṯᵊʕālˌaṯ תְּעָלָה channel
הַ ha הַ the
בְּרֵכָ֣ה bbᵊrēḵˈā בְּרֵכָה pool
הָ הַ the
עֶלְיֹונָ֔ה ʕelyônˈā עֶלְיֹון upper
בִּ bi בְּ in
מְסִלַּ֖ת mᵊsillˌaṯ מְסִלָּה highway
שְׂדֵ֥ה śᵊḏˌē שָׂדֶה open field
כֹובֵֽס׃ ḵôvˈēs כבס wash
36:2. et misit rex Assyriorum Rabsacen de Lachis in Hierusalem ad regem Ezechiam in manu gravi et stetit in aquaeductu piscinae superioris in via agri Fullonis
And the king of the Assyrians sent Rabsaces from Lachis to Jerusalem, to king Ezechias with a great army, and he stood by the conduit of the upper pool in the way of the fuller's field.
36:2. And the king of the Assyrians sent Rabshakeh from Lachish into Jerusalem, to king Hezekiah, with a great force, and he stood near the aqueduct of the upper pool, at the road to the fuller’s field.
36:2. And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller’s field.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
36:2: And the king of Assyria sent Rabshakeh - In Kg2 18:17, it is said that he sent Tartan, and Rabsaris, and Rabshakeh. In regard to Tartan, see the note at Isa 20:1. It is probable that Rabshakeh only is mentioned in Isaiah because the expedition may have been mainly under his direction, or more probably because he was the principal speaker on the occasion to which he refers.
From Lachish - This was a city in the south of the tribe of Judah, and was southwest of Jerusalem Jos 10:23; Jos 15:39. It was situated in a plain, and was the seat of an ancient Canaanite king. It was rebuilt and fortified by Rehoboam Ch2 11:9. It was in some respects a border town, and was a defense against the incursions of the Philistines. It was therefore situated between Jerusalem and Egypt, and was in the direct way of Sennacherib in his going to Egypt, and on his return. It lay, according to Eusebius and Jerome, seven Roman miles from Eleutheropolis toward the south. No trace of the town, however, is now to be found (see Robinson's "Bib. Researches," vol. ii. pp. 388, 389).
With a great army - Sennacherib remained himself for a time at Lachish, though he followed not long after. It is probable that he sent forward a considerable portion of his immense army, retaining only so many forces as he judged would be necessary to carry on the siege of Lachish. In Ch2 32:9, it is said that Sennacherib, while he sent his servants to Jerusalem, 'laid siege to Lachish and all his power with him;' but this must mean that he retained with him a considerable part of his army, and doubtless all that contributed to his magnificence and splendor. The word 'power' in Ch2 32:9, means also 'dominion' (see the margin), and denotes all the insignia of royalty: and this might have been retained while a considerable part of his forces had been sent forward to Jerusalem.
And he stood - He halted; he encamped there; He intended to make that the point of attack.
By the conduit ... - (See the notes at Isa 7:3)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:2: am 3294, bc 710
sent: 2Kings 18:17-37; Ch2 32:9-23
the conduit: Isa 7:3, Isa 22:9-11
John Gill
36:2 And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto King Hezekiah with a great army,.... Notwithstanding he had taken Hezekiah's money to withdraw his army out of his country, yet sends it out to his very capital; along with this Rabshakeh he sent two other generals, Tartan and Rabsaris, 4Kings 18:17 though they are not mentioned, only Rabshakeh, because he was the principal person, however the chief speaker. Lachish was a city in the tribe of Judah, Josh 15:39, which Sennacherib was now besieging, 2Chron 32:9. This message was sent, Bishop Usher says, three years after the former expedition:
and he stood by the conduit of the upper pool, in the highway of the fullers' field; where they spread their clothes, as the Targum, having washed them in the pool, of which see Is 7:3. Ben Melech thus describes the pool, conduit, and highway: the pool is a ditch, built with stone and lime, where rainwater was collected, or where they drew water from the fountain, and the waters were gathered into this pool; and there was in this pool a hole, which they stopped, until the time they pleased to fetch water, out of the pool: and the conduit was a ditch near to the pool, and they brought water out of the pool into the conduit, when they chose to drink, or wash garments: the highway was a way paved with stones, so that they could walk upon it in rainy days; and here they stood and washed their garments in the waters of the conduit, and in the field they spread them to the sun. This pool lay outside the city, yet just by the walls of it, which showed the daring insolence of Rabshakeh to come so very nigh, for he was in the hearing of the men upon the walls, Is 36:12, this Rabshakeh is by the Jewish writers thought to be an apostate Jew, because he spoke in the Jews' language; and some of them, as Jerome says, will have him to be a son of the Prophet Isaiah's, but without any foundation, Procopius, in 4Kings 18:18, thinks it probable that he was a Hebrew, who either had fled on his own accord to the Assyrians, or was taken captive by them.
Robert Jamieson, A. R. Fausset and David Brown
36:2 Rab-shakeh--In 4Kings 18:17, Tartan and Rab-saris are joined with him. Rab-shakeh was probably the chief leader; Rab is a title of authority, "chief-cup-bearer."
Lachish--a frontier town southwest of Jerusalem, in Judah; represented as a great fortified city in a hilly and fruitful country in the Koyunjik bas-reliefs, now in the British Museum; also, its name is found on a slab over a figure of Sennacherib on his throne.
upper pool--the side on which the Assyrians would approach Jerusalem coming from the southwest (see on Is 7:3).
36:336:3: Եւ ելի՛ն առ նա Եղիակիմ Քեղկեայ որ հազարապե՛տն էր, եւ Սովմնաս՝ հրովարտակաց դպիր, եւ Յովաք Ասափայ՝ յիշատակաց դպիր։
3 Նրան ներկայացան Քեղկիայի որդի Եղիակիմը, որը հազարապետն էր, գրագիր Սոմնասը, որ հրովարտակներ էր գրում, եւ Ասափի որդի Յովաքը, որը ատենադպիրն էր:
3 Եւ պալատին հազարապետը՝ Քեղկիայի որդին Եղիակիմ ու Սեբնա ատենադպիրն ու յիշատակներու դպիր Ասափին որդին Յովաղը անոր գացին։
Եւ ելին առ նա Եղիակիմ Քեղկեայ որ հազարապետն էր, եւ Սովմնաս` հրովարտակաց դպիր, եւ Յովաք Ասափայ` յիշատակաց դպիր:

36:3: Եւ ելի՛ն առ նա Եղիակիմ Քեղկեայ որ հազարապե՛տն էր, եւ Սովմնաս՝ հրովարտակաց դպիր, եւ Յովաք Ասափայ՝ յիշատակաց դպիր։
3 Նրան ներկայացան Քեղկիայի որդի Եղիակիմը, որը հազարապետն էր, գրագիր Սոմնասը, որ հրովարտակներ էր գրում, եւ Ասափի որդի Յովաքը, որը ատենադպիրն էր:
3 Եւ պալատին հազարապետը՝ Քեղկիայի որդին Եղիակիմ ու Սեբնա ատենադպիրն ու յիշատակներու դպիր Ասափին որդին Յովաղը անոր գացին։
zohrab-1805▾ eastern-1994▾ western am▾
36:336:3 И вышел к нему Елиаким, сын Хелкиин, начальник дворца, и Севна писец, и Иоах, сын Асафов, дееписатель.
36:3 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out πρὸς προς to; toward αὐτὸν αυτος he; him Ελιακιμ ελιακειμ Eliakeim; Eliakim ὁ ο the τοῦ ο the Χελκιου χελκιας the οἰκονόμος οικονομος administrator καὶ και and; even Σομνας σομνας the γραμματεὺς γραμματευς scholar καὶ και and; even Ιωαχ ιωαχ the τοῦ ο the Ασαφ ασαφ Asaph; Asaf ὁ ο the ὑπομνηματογράφος υπομνηματογραφος recorder
36:3 וַ wa וְ and יֵּצֵ֥א yyēṣˌē יצא go out אֵלָ֛יו ʔēlˈāʸw אֶל to אֶלְיָקִ֥ים ʔelyāqˌîm אֶלְיָקִים Eliakim בֶּן־ ben- בֵּן son חִלְקִיָּ֖הוּ ḥilqiyyˌāhû חִלְקִיָּהוּ Hilkiah אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the בָּ֑יִת bbˈāyiṯ בַּיִת house וְ wᵊ וְ and שֶׁבְנָא֙ ševnˌā שֶׁבְנָא Shebna הַ ha הַ the סֹּפֵ֔ר ssōfˈēr סֹפֵר scribe וְ wᵊ וְ and יֹואָ֥ח yôʔˌāḥ יֹואָח Joah בֶּן־ ben- בֵּן son אָסָ֖ף ʔāsˌāf אָסָף Asaph הַ ha הַ the מַּזְכִּֽיר׃ mmazkˈîr זכר remember
36:3. et egressus est ad eum Eliachim filius Helciae qui erat super domum et Sobna scriba et Ioae filius Asaph a commentariisAnd there went out to him Eliacim the son of Helcias, who was over the house, and Sobna the scribe, and Joahe the son of Asaph the recorder.
3. Then came forth unto him Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder.
36:3. And those who went to him were Eliakim, son of Hilkiah, who was over the house, and Shebna, the scribe, and Joah, son of Asaph, the historian.
36:3. Then came forth unto him Eliakim, Hilkiah’s son, which was over the house, and Shebna the scribe, and Joah, Asaph’s son, the recorder.
Then came forth unto him Eliakim, Hilkiah' s son, which was over the house, and Shebna the scribe, and Joah, Asaph' s son, the recorder:

36:3 И вышел к нему Елиаким, сын Хелкиин, начальник дворца, и Севна писец, и Иоах, сын Асафов, дееписатель.
36:3
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
πρὸς προς to; toward
αὐτὸν αυτος he; him
Ελιακιμ ελιακειμ Eliakeim; Eliakim
ο the
τοῦ ο the
Χελκιου χελκιας the
οἰκονόμος οικονομος administrator
καὶ και and; even
Σομνας σομνας the
γραμματεὺς γραμματευς scholar
καὶ και and; even
Ιωαχ ιωαχ the
τοῦ ο the
Ασαφ ασαφ Asaph; Asaf
ο the
ὑπομνηματογράφος υπομνηματογραφος recorder
36:3
וַ wa וְ and
יֵּצֵ֥א yyēṣˌē יצא go out
אֵלָ֛יו ʔēlˈāʸw אֶל to
אֶלְיָקִ֥ים ʔelyāqˌîm אֶלְיָקִים Eliakim
בֶּן־ ben- בֵּן son
חִלְקִיָּ֖הוּ ḥilqiyyˌāhû חִלְקִיָּהוּ Hilkiah
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ ha הַ the
בָּ֑יִת bbˈāyiṯ בַּיִת house
וְ wᵊ וְ and
שֶׁבְנָא֙ ševnˌā שֶׁבְנָא Shebna
הַ ha הַ the
סֹּפֵ֔ר ssōfˈēr סֹפֵר scribe
וְ wᵊ וְ and
יֹואָ֥ח yôʔˌāḥ יֹואָח Joah
בֶּן־ ben- בֵּן son
אָסָ֖ף ʔāsˌāf אָסָף Asaph
הַ ha הַ the
מַּזְכִּֽיר׃ mmazkˈîr זכר remember
36:3. et egressus est ad eum Eliachim filius Helciae qui erat super domum et Sobna scriba et Ioae filius Asaph a commentariis
And there went out to him Eliacim the son of Helcias, who was over the house, and Sobna the scribe, and Joahe the son of Asaph the recorder.
36:3. And those who went to him were Eliakim, son of Hilkiah, who was over the house, and Shebna, the scribe, and Joah, son of Asaph, the historian.
36:3. Then came forth unto him Eliakim, Hilkiah’s son, which was over the house, and Shebna the scribe, and Joah, Asaph’s son, the recorder.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
36:3: Then came forth unto him - Before these words the other copy, Kg2 18:18, adds, ויקראו אל המלך vaiyikreu el hammelech, "And they demanded audience of the king."
Albert Barnes: Notes on the Bible - 1834
36:3: Then came forth unto him - Isaiah has here omitted what is recorded in Kg2 18:18, namely, that Rabshakeh and his companions 'called to the king,' and as the result of that probably Hezekiah sent out Eliakim.
Eliakim, Hilkiah's son, which was over the house - Respecting Eliakim, and his character, see the notes at Isa 22:20-25.
And Shebna the scribe - This may have been some other man than the one mentioned in Isa 22:15. He is there said to have been 'over the house,' and it is stated that he should be degraded from that office, and succeeded by Eliakim. It is possible, however, that Hezekiah retained him as scribe, or as secretary (see the analysis of Isa 22:15-25).
And Joah, Asaph's son, the recorder - The "chronicler;" the officer to whom was entrusted the keeping of the records of state. The Hebrew word means 'the remembrancer;' him by whose means former events might be recalled and remembered, perhaps an officer such as would be called historiographer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:3: Eliakim: Isa 22:15-20
Shebna: Sa2 8:16, Sa2 8:17, Sa2 20:24, Sa2 20:25
scribe: or, secretary
Carl Friedrich Keil and Franz Delitzsch
36:3
Hezekiah's confidential ministers go there also. Is 36:3 (K. "And they called to the king), and there went out to him (K. to them) Eliakim son of Hilkiyahu, the house-minister, and Shebna the chancellor, and Joah son of Asaph, the recorder." On the office of the house-minister, or major-domo, which was now filled by Eliakim instead of Shebna (שׁבנא, K. twice שׁבנה), see Is 22:15.; and on that of sōphēr and mazkı̄r. Rabshakeh's message follows in Is 36:4-10 : "And Rabshakeh said to them, Say now to Hizkiyahu, Thus saith the great king, the king of Asshur, What sort of confidence is this that thou hast got? I say (K. thou sayest, i.e., thou talkest), vain talk is counsel and strength for war: now, then, in whom dost thou trust, that thou hast rebelled against me? (K. Now) Behold, thou trustest (K. לּך) in this broken reed-staff there, in Egypt, on which one leans, and it runs into his hand and pierces it; so does Pharaoh king of Egypt to all who trust in him. But if thou sayest to me (K. ye say), We trust in Jehovah our God; is it not He whose high places and altars Hizkiyahu has removed, and has said to Judah and Jerusalem, Ye shall worship before the altar (K. ads, in Jerusalem)? And now take a wager with my lord (K. with) the king of Asshur; I will deliver thee two thousand horses, if thou art able for thy part to give horsemen upon them. And how couldst thou repel the advance of a single satrap among the least of the servants of my lord?! Thou puttest thy trust then in Egypt for chariots and riders! And (omitted in K.) now have I come up without Jehovah against this land to destroy it (K. against this place, to destroy it)? Jehovah said to me, Go up to (K. against) this land, and destroy it." The chronicler has a portion of this address of Rabshakeh in 2Chron 32:10-12. And just as the prophetic words in the book of Kings have a Deuteronomic sound, and those in the Chronicles the ring of a chronicle, so do Rabshakeh's words, and those which follow, sound like the words of Isaiah himself. "The great king" is the standing royal title appended to the names of Sargon and Sennacherib upon the Assyrian monuments (compare Is 10:8). Hezekiah is not thought worthy of the title of king, ether here or afterwards. The reading אמרתּ in Is 36:5 (thou speakest vain talk) is not the preferable one, because in that case we should expect דּבּרתּ, or rather (according to the usual style) אך דּבּרתּ. The meaning is, that he must look upon Hezekiah's resolution, and his strength (וּגבוּרה עצה connected as in Is 11:2) for going to war, as mere boasting ("lip-words," as in Prov 14:23), and must therefore assume that there was something in the background of which he was well aware. And this must be Egypt, which would not only be of no real help to its ally, but would rather do him harm by leaving him in the lurch. The figure of a reed-staff has been borrowed by Ezekiel in Is 29:6-7. It was a very appropriate one for Egypt, with its abundance of reeds and rushes (Is 19:6), and it has Isaiah's peculiar ring (for the expression itself, compare Is 42:3; and for the fact itself, Is 30:5, and other passages). רצוּץ does not mean fragile (Luzz. quella fragil canna), but broken, namely, in consequence of the loss of the throne by the native royal family, from whom it had been wrested by the Ethiopians (Is 18:1-7), and the defeats sustained at the hands of Sargon (Is 20:1-6). The construction cui quis innitur et intrat is paratactic for cui si quis. In Is 36:7 the reading תאמרוּן commends itself, from the fact that the sentence is not continued with הסירת; but as Hezekiah is addressed throughout, and it is to him that the reply is to be made, the original reading was probably תאמר. The fact that Hezekiah had restricted the worship of Jehovah to Jerusalem, by removing the other places of worship (4Kings 18:4), is brought against him in a thoroughly heathen, and yet at the same time (considering the inclination to worship other gods which still existed in the nation) a very crafty manner. In Is 36:8, Is 36:9, he throws in his teeth, with most imposing scorn, his own weakness as compared with Asshur, which was chiefly dreaded on account of its strength in cavalry and war-chariots. נא התערב does not refer to the performance and counter-performance which follow, in the sense of "connect thyself" (Luzz. associati), but is used in a similar sense to the Omeric μιγῆναι, though with the idea of vying with one another, not of engaging in war (the synonym in the Talmud is himrâh, to bet, e.g., b. Sabbath 31a): a bet and a pledge are kindred notions (Heb. ערבון, cf., Lat. vadari). On pechâh (for pachâh), which also occurs as an Assyrian title in Ezek 23:6, Ezek 23:23. אחד פּחת, two constructives, the first of which is to be explained according to Ewald, 286, a (compare above, Is 36:2, כבד חיל), form the logical regens of the following servorum dominin mei minimorum; and hēshı̄bh penē does not mean here to refuse a petitioner, but to repel an antagonist (Is 28:6). The fut. consec. ותּבטח deduces a consequence: Hezekiah could not do anything by himself, and therefore he trusted in Egypt, from which he expected chariots and horsemen. In Is 36:10, the prophetic idea, that Asshur was the instrument employed by Jehovah (Is 10:5, etc.), is put into the mouth of the Assyrian himself. This is very conceivable, but the colouring of Isaiah is undeniable.
Geneva 1599
36:3 Then came forth to him Eliakim, Hilkiah's son, who was (c) over the house, and Shebna (d) the scribe, and Joah, Asaph's son, the recorder.
(c) For he was now restored to his office, as Isaiah had prophesied in (Is 22:20).
(d) This declares that there were few godly to be found in the king's house, when he was driven to end this wicked man in such a weighty matter.
John Gill
36:3 Then came forth unto him,.... Being sent by Hezekiah; for otherwise Rabshakeh had the impudence to call to him, in order to parley, and treat with him about the surrender of the city; but as this was not thought either safe or honourable for the king to go in person, his following ministers went; see 4Kings 18:18,
Eliakim, Hilkiah's son, which was over the house; not over the house of the Lord, the temple, as some, but the king's house, being high steward of if, or "major domo". This is the same person as is mentioned in Is 22:20,
and Shebna the scribe; not of the book of the law, a copier, or interpreter of that, but secretary of state; he had been treasurer, but now removed, Is 22:15,
and Joah, Asaph's son, the recorder; the master of requests, or the "remembrancer" (e); who, as the Targum, was appointed over things memorable; whose business it was to take notice of things worthy of memory, write them down, and digest them in order; perhaps the king's historiographer.
(e) "recordator, commonfactor", Vatablus; "commenefaciens", Montanus: "a nemoria", Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
36:3 Eliakim--successor to Shebna, who had been "over the household," that is, chief minister of the king; in Is 22:15-20, this was foretold.
scribe--secretary, recorder--literally, "one who reminds"; a remembrancer to keep the king informed on important facts, and to act as historiographer. In 4Kings 18:18, the additional fact is given that the Assyrian envoys "called to the king," in consequence of which Eliakim, &c., "came out to them."
36:436:4: Եւ ասէ ցնոսա Ռափսակ. Երթա՛յք ասացէ՛ք ցԵզեկիա. Ա՛յսպէս ասէ մեծ արքայն Ասորեստանեայց. Յո՞ յուսացեալ իցես.
4 Ռափսակը նրանց ասաց. «Գնացէք յայտնեցէ՛ք Եզեկիային, որ այսպէս է ասում Ասորեստանի մեծ արքան. “Ո՞ւմ վրայ ես յոյս դրել.
4 Ռափսակ անոնց ըսաւ. «Եզեկիային ըսէք. ‘Մեծ թագաւորը, Ասորեստանի թագաւորը, այսպէս կ’ըսէ.
Եւ ասէ ցնոսա Ռափսակ. [512]Երթայք ասացէք ցԵզեկիա. Այսպէս ասէ [513]մեծ, արքայն Ասորեստանեայց. [514]Յո՞ յուսացեալ իցես:

36:4: Եւ ասէ ցնոսա Ռափսակ. Երթա՛յք ասացէ՛ք ցԵզեկիա. Ա՛յսպէս ասէ մեծ արքայն Ասորեստանեայց. Յո՞ յուսացեալ իցես.
4 Ռափսակը նրանց ասաց. «Գնացէք յայտնեցէ՛ք Եզեկիային, որ այսպէս է ասում Ասորեստանի մեծ արքան. “Ո՞ւմ վրայ ես յոյս դրել.
4 Ռափսակ անոնց ըսաւ. «Եզեկիային ըսէք. ‘Մեծ թագաւորը, Ասորեստանի թագաւորը, այսպէս կ’ըսէ.
zohrab-1805▾ eastern-1994▾ western am▾
36:436:4 И сказал им Рабсак: скажите Езекии: так говорит царь великий, царь Ассирийский: что это за упование, на которое ты уповаешь?
36:4 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him Ραψακης ραψακης say; speak Εζεκια εζεκιας Ezekias τάδε οδε further; this λέγει λεγω tell; declare ὁ ο the βασιλεὺς βασιλευς monarch; king ὁ ο the μέγας μεγας great; loud βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος who?; what? πεποιθὼς πειθω persuade εἶ ειμι be
36:4 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to רַב־שָׁקֵ֔ה rav-šāqˈē רַב שָׁקֵה rabshake אִמְרוּ־ ʔimrû- אמר say נָ֖א nˌā נָא yeah אֶל־ ʔel- אֶל to חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah כֹּֽה־ kˈō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say הַ ha הַ the מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king הַ ha הַ the גָּדֹול֙ ggāḏôl גָּדֹול great מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur מָ֧ה mˈā מָה what הַ ha הַ the בִּטָּחֹ֛ון bbiṭṭāḥˈôn בִּטָּחֹון confidence הַ ha הַ the זֶּ֖ה zzˌeh זֶה this אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בָּטָֽחְתָּ׃ bāṭˈāḥᵊttā בטח trust
36:4. et dixit ad eos Rabsaces dicite Ezechiae haec dicit rex magnus rex Assyriorum quae est ista fiducia qua confidisAnd Rabsaces said to them: Tell Ezechias: Thus saith the great king, the king of the Assyrians: What is this confidence wherein thou trustest?
4. And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, what confidence is this wherein thou trustest?
36:4. And Rabshakeh said to them: “Tell Hezekiah: Thus says the great king, the king of the Assyrians: What is this faith in which you believe?
36:4. And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence [is] this wherein thou trustest?
And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence [is] this wherein thou trustest:

36:4 И сказал им Рабсак: скажите Езекии: так говорит царь великий, царь Ассирийский: что это за упование, на которое ты уповаешь?
36:4
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
Ραψακης ραψακης say; speak
Εζεκια εζεκιας Ezekias
τάδε οδε further; this
λέγει λεγω tell; declare
ο the
βασιλεὺς βασιλευς monarch; king
ο the
μέγας μεγας great; loud
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος who?; what?
πεποιθὼς πειθω persuade
εἶ ειμι be
36:4
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to
רַב־שָׁקֵ֔ה rav-šāqˈē רַב שָׁקֵה rabshake
אִמְרוּ־ ʔimrû- אמר say
נָ֖א nˌā נָא yeah
אֶל־ ʔel- אֶל to
חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
כֹּֽה־ kˈō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
הַ ha הַ the
מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king
הַ ha הַ the
גָּדֹול֙ ggāḏôl גָּדֹול great
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
מָ֧ה mˈā מָה what
הַ ha הַ the
בִּטָּחֹ֛ון bbiṭṭāḥˈôn בִּטָּחֹון confidence
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בָּטָֽחְתָּ׃ bāṭˈāḥᵊttā בטח trust
36:4. et dixit ad eos Rabsaces dicite Ezechiae haec dicit rex magnus rex Assyriorum quae est ista fiducia qua confidis
And Rabsaces said to them: Tell Ezechias: Thus saith the great king, the king of the Assyrians: What is this confidence wherein thou trustest?
36:4. And Rabshakeh said to them: “Tell Hezekiah: Thus says the great king, the king of the Assyrians: What is this faith in which you believe?
36:4. And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence [is] this wherein thou trustest?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
36:4: What confidence - What is the ground of your confidence? on what do you trust? The appellation 'great king' was the customary title of the kings of the Persians and Assyrians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:4: Thus saith: Isa 10:8-14, Isa 37:11-15; Pro 16:18; Ezek. 31:3-18; Dan 4:30; Act 12:22, Act 12:23; Jde 1:16
Assyria: Assyria proper, now Kourdistan, was bounded by Armenia on the north, Media and Persia on the east, Babylonia on the south, and the Tigris, which divides it from Mesopotamia, on the west, between 33 degrees and 38 degrees n lat. and 42 degrees and 46 degrees e long. But the Assyrian empire, the bounds of which were different at different times, in its most flourishing state, according to the descriptions of the Greek and Roman writers, comprehended all the countries and nations between the Mediterranean on the west, and the Indus on the east, and between the deserts of Scythia on the north, and the Indian ocean on the south.
What: Kg2 18:5, Kg2 19-37, Kg2 19:10; Ch2 32:7-10, Ch2 32:14-16; Psa 42:3, Psa 42:10, Psa 71:10, Psa 71:11
Geneva 1599
36:4 And (e) Rabshakeh said to them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence [is] this in which thou trustest?
(e) Sennacherib's chief captain.
John Gill
36:4 And Rabshakeh said unto them,.... The three ministers above mentioned:
say ye now to Hezekiah; tell him what follows; he does not call him king, as he does his own master:
thus saith the great king, the king of Assyria; this he said boastingly of his master, and in order to terrify Hezekiah and his subjects; whom he would represent as little in comparison of him, who had subdued many kingdoms, and aimed at universal monarchy; so the eastern kings used to be called, as now the Grand Signior with the Turks, and the French call their king the great monarch; but the title of a great king suits best with God himself, Ps 95:3,
what confidence is this wherein thou trustest? meaning, what was the ground and foundation of his confidence? what was it that kept him in high spirits, that he did not at once submit to the king of Assyria, and surrender the city of Jerusalem to him?
Robert Jamieson, A. R. Fausset and David Brown
36:4 great king--the usual title of the Persian and Assyrian kings, as they had many subordinate princes or kings under them over provinces (Is 10:8).
36:536:5: միթէ խորհրդո՛վ կամ բանիւ շրթանց պատերա՞զմ վճարիցի. իսկ արդ՝ յո՞ յուսացեալ իցես զի ո՛չ հնազանդիս ինձ[9979]։ [9979] Ոմանք. Բանիւք շրթանց... վճարեսցի... յո՛ յուսացեալ ես զի ոչ։
5 խորհրդով կամ բերանի խօսքերով պատերազմի հարց կը լուծուի՞. իսկ հիմա ո՞ւմ վրայ ես յոյս դրել, որ չես հնազանդւում ինձ:
5 Ո՞րն է այն յոյսը, որուն դուն կ’ապաւինիս։ Դուն կը խորհիս թէ պարզ խօսքերը պատերազմի համար ռազմագիտութիւն եւ զօրութիւն են, բայց անոնք շրթունքի խօսքեր են։ Ուրեմն որո՞ւն ապաւինելով ինծի դէմ ապստամբեցար։
միթէ խորհրդով կամ բանիւք շրթանց պատերազմ վճարիցի՞.`` իսկ արդ յո՞ յուսացեալ իցես զի ոչ հնազանդիս ինձ:

36:5: միթէ խորհրդո՛վ կամ բանիւ շրթանց պատերա՞զմ վճարիցի. իսկ արդ՝ յո՞ յուսացեալ իցես զի ո՛չ հնազանդիս ինձ[9979]։
[9979] Ոմանք. Բանիւք շրթանց... վճարեսցի... յո՛ յուսացեալ ես զի ոչ։
5 խորհրդով կամ բերանի խօսքերով պատերազմի հարց կը լուծուի՞. իսկ հիմա ո՞ւմ վրայ ես յոյս դրել, որ չես հնազանդւում ինձ:
5 Ո՞րն է այն յոյսը, որուն դուն կ’ապաւինիս։ Դուն կը խորհիս թէ պարզ խօսքերը պատերազմի համար ռազմագիտութիւն եւ զօրութիւն են, բայց անոնք շրթունքի խօսքեր են։ Ուրեմն որո՞ւն ապաւինելով ինծի դէմ ապստամբեցար։
zohrab-1805▾ eastern-1994▾ western am▾
36:536:5 Я думаю, {что} это одни пустые слова, {а} для войны нужны совет и сила: итак на кого ты уповаешь, что отложился от меня?
36:5 μὴ μη not ἐν εν in βουλῇ βουλη intent ἢ η or; than λόγοις λογος word; log χειλέων χειλος lip; shore παράταξις παραταξις happen; become καὶ και and; even νῦν νυν now; present ἐπὶ επι in; on τίνι τις.1 who?; what? πέποιθας πειθω persuade ὅτι οτι since; that ἀπειθεῖς απειθεω obstinate μοι μοι me
36:5 אָמַ֨רְתִּי֙ ʔāmˈartî אמר say אַךְ־ ʔaḵ- אַךְ only דְּבַר־ dᵊvar- דָּבָר word שְׂפָתַ֔יִם śᵊfāṯˈayim שָׂפָה lip עֵצָ֥ה ʕēṣˌā עֵצָה counsel וּ û וְ and גְבוּרָ֖ה ḡᵊvûrˌā גְּבוּרָה strength לַ la לְ to † הַ the מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war עַתָּה֙ ʕattˌā עַתָּה now עַל־ ʕal- עַל upon מִ֣י mˈî מִי who בָטַ֔חְתָּ vāṭˈaḥtā בטח trust כִּ֥י kˌî כִּי that מָרַ֖דְתָּ mārˌaḏtā מרד rebel בִּֽי׃ bˈî בְּ in
36:5. aut quo consilio vel fortitudine rebellare disponis super quem habes fiduciam quia recessisti a meOr with what counsel or strength dost thou prepare for war? on whom dost thou trust, that thou art revolted from me?
5. I say, counsel and strength for the war are but vain words: now on whom dost thou trust, that thou hast rebelled against me?
36:5. And by what counsel or strength would you prepare to rebel? In whom do you have faith, so much so that you would withdraw from me?
36:5. I say, [sayest thou], (but [they are but] vain words) [I have] counsel and strength for war: now on whom dost thou trust, that thou rebellest against me?
I say, [sayest thou], ( but [they are but] vain words) [I have] counsel and strength for war: now on whom dost thou trust, that thou rebellest against me:

36:5 Я думаю, {что} это одни пустые слова, {а} для войны нужны совет и сила: итак на кого ты уповаешь, что отложился от меня?
36:5
μὴ μη not
ἐν εν in
βουλῇ βουλη intent
η or; than
λόγοις λογος word; log
χειλέων χειλος lip; shore
παράταξις παραταξις happen; become
καὶ και and; even
νῦν νυν now; present
ἐπὶ επι in; on
τίνι τις.1 who?; what?
πέποιθας πειθω persuade
ὅτι οτι since; that
ἀπειθεῖς απειθεω obstinate
μοι μοι me
36:5
אָמַ֨רְתִּי֙ ʔāmˈartî אמר say
אַךְ־ ʔaḵ- אַךְ only
דְּבַר־ dᵊvar- דָּבָר word
שְׂפָתַ֔יִם śᵊfāṯˈayim שָׂפָה lip
עֵצָ֥ה ʕēṣˌā עֵצָה counsel
וּ û וְ and
גְבוּרָ֖ה ḡᵊvûrˌā גְּבוּרָה strength
לַ la לְ to
הַ the
מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war
עַתָּה֙ ʕattˌā עַתָּה now
עַל־ ʕal- עַל upon
מִ֣י mˈî מִי who
בָטַ֔חְתָּ vāṭˈaḥtā בטח trust
כִּ֥י kˌî כִּי that
מָרַ֖דְתָּ mārˌaḏtā מרד rebel
בִּֽי׃ bˈî בְּ in
36:5. aut quo consilio vel fortitudine rebellare disponis super quem habes fiduciam quia recessisti a me
Or with what counsel or strength dost thou prepare for war? on whom dost thou trust, that thou art revolted from me?
36:5. And by what counsel or strength would you prepare to rebel? In whom do you have faith, so much so that you would withdraw from me?
36:5. I say, [sayest thou], (but [they are but] vain words) [I have] counsel and strength for war: now on whom dost thou trust, that thou rebellest against me?
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
36:5: I say "Thou hast said" - Fourteen MSS. (three ancient) of Kennicott's and De Rossi's have it in the second person, אמרת amarta; and so the other copy, Kg2 18:20.
But they are but vain words - דבר שפתים debar sephathayim, a word of the lips. Thou dost talk about counsels, but thou hast none; about strength, but there is none with thee.
Albert Barnes: Notes on the Bible - 1834
36:5: I say, sayest thou - In Kg2 18:20, this is 'thou sayest;' and thus many manuscripts read it here, and Lowth and Noyes have adopted that reading. So the Syriac reads it. But the sense is not affected whichever reading is adopted. It is designed to show to Hezekiah that his reliance, either on his own resources or on Egypt, was vain.
But they are but vain words - Margin, as Hebrew, 'A word of lips;' that is, mere words; vain and empty boasting.
On whom dost thou trust, that thou rebellest against me? - Hezekiah had Rev_olted from the Assyrian power, and had refused to pay the tribute which had been imposed on the Jews in the time of Ahaz Kg2 18:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:5: vain words: Heb. a word of lips. I have counsel and strength for war. or, but counsel and strength are for the war. Pro 21:30, Pro 21:31, Pro 24:5, Pro 24:6
that: Kg2 18:7, Kg2 24:1; Neh 2:19, Neh 2:20; Jer 52:3; Eze 17:15
Geneva 1599
36:5 I say, (f) [sayest thou], (but [they are but] vain words) [I have] counsel and strength for war: now on whom dost thou trust, that thou rebellest against me?
(f) He speaks this in the person of Hezekiah, falsely charging him that he put his trust in his wit and eloquence, while his only confidence was in the Lord.
John Gill
36:5 I say, (sayest thou,) but they are but vain words,.... Or, "word of lips" (f); meaning the following, which he suggests were only the fruit of his lips, not of his heart; or were vain and foolish, and without effect, and stood for nothing; so the first part of the words are Hezekiah's, "I say (sayest thou)"; and the latter, Rabshakeh's note upon them; though they may be understood as Hezekiah's, or what he is made to speak by Rabshakeh, as the ground of his confidence, namely, "word of lips"; that is, prayer to God, as Kimchi explains it; or eloquence in addressing his soldiers, and encouraging them to fight, either of which Rabshakeh derides, as well as what follows:
I have counsel and strength for war; as he had; he had wise ministers to consult, and was capable of forming a good plan, and wise schemes, and of putting them in execution, and of heartening men; though he did not put his confidence in these things, as Rabshakeh suggested, 2Chron 32:3, the words may be rendered; "but counsel and strength are for war" (g): what signifies words to God, or eloquence with men? this is all lip labour, and of little service; wisdom and counsel to form plans, and power to execute them, are the things which are necessary to carry on a war with success, and which, it is intimated, were wanting in Hezekiah; and therefore he had nothing to ground his confidence upon, within himself, or his people:
now on whom dost thou trust, that thou rebellest against me? which it does not appear he had, having paid the money agreed to for the withdrawment of his army; but this was a pretence for the siege of Jerusalem.
(f) "verbum labiorum", Montanus; "vel, sermo labiorum", Vatablus. (g) "consilium et fortitudo ad praelium", Montanus; "sed consilio et fortitudine opus ad praelium", Pagninus, i.e. "requiruntur", ut Grotius.
Robert Jamieson, A. R. Fausset and David Brown
36:5 counsel--Egypt was famed for its wisdom.
36:636:6: Ահաւասիկ յուսացեալ ես ՚ի ցո՛ւպն եղեգնեայ՝ ՚ի ջախջա՛խ յԵգիպտացին. յոր թէ յենուցու ոք՝ խորտակի եւ ընդ ձեռս ելանէ. ա՛յնպէս է փարաւոն արքայն Եգիպտացւոց, եւ ամենեքեան որ յուսացեալ են ՚ի նա[9980]։ [9980] Ոմանք. Ահաւադիկ յուսա՛՛... ՚ի ջաղջախ Եգիպտացին։ Ոսկան. Այնպէս է եւ փարաւօն ար՛՛։
6 Ահա դու յոյսդ դրել ես ջախջախուած եղեգնեայ ցուպի՝ եգիպտացու վրայ, որին եթէ որեւէ մէկը յենուի՝ պիտի խորտակուի, եւ այն պիտի ընկնի ձեռքից. ահա այդպիսին է Եգիպտոսի Փարաւոն արքան ամենքի համար, որոնք ապաւինել են նրան:
6 Դուն այն ջախջախուած եղէգէ ցուպին՝ Եգիպտոսին՝ ապաւինեցար, որ եթէ անոր մարդ մը կռթնի՝ ձեռքը պիտի մտնէ ու զանիկա պիտի ծակէ։ Եգիպտոսին Փարաւոն թագաւորը բոլոր իրեն ապաւինողներուն այնպէս է։
Ահաւասիկ յուսացեալ ես ի ցուպն եղեգնեայ ի ջախջախ` յԵգիպտացին, յոր թէ յենուցու ոք` խորտակի եւ ընդ ձեռս ելանէ. այնպէս է փարաւոն արքայն Եգիպտացւոց, [515]եւ ամենեքեան`` որ յուսացեալ են ի նա:

36:6: Ահաւասիկ յուսացեալ ես ՚ի ցո՛ւպն եղեգնեայ՝ ՚ի ջախջա՛խ յԵգիպտացին. յոր թէ յենուցու ոք՝ խորտակի եւ ընդ ձեռս ելանէ. ա՛յնպէս է փարաւոն արքայն Եգիպտացւոց, եւ ամենեքեան որ յուսացեալ են ՚ի նա[9980]։
[9980] Ոմանք. Ահաւադիկ յուսա՛՛... ՚ի ջաղջախ Եգիպտացին։ Ոսկան. Այնպէս է եւ փարաւօն ար՛՛։
6 Ահա դու յոյսդ դրել ես ջախջախուած եղեգնեայ ցուպի՝ եգիպտացու վրայ, որին եթէ որեւէ մէկը յենուի՝ պիտի խորտակուի, եւ այն պիտի ընկնի ձեռքից. ահա այդպիսին է Եգիպտոսի Փարաւոն արքան ամենքի համար, որոնք ապաւինել են նրան:
6 Դուն այն ջախջախուած եղէգէ ցուպին՝ Եգիպտոսին՝ ապաւինեցար, որ եթէ անոր մարդ մը կռթնի՝ ձեռքը պիտի մտնէ ու զանիկա պիտի ծակէ։ Եգիպտոսին Փարաւոն թագաւորը բոլոր իրեն ապաւինողներուն այնպէս է։
zohrab-1805▾ eastern-1994▾ western am▾
36:636:6 Вот, ты думаешь опереться на Египет, на эту трость надломленную, которая, если кто опрется на нее, войдет тому в руку и проколет ее! Таков фараон, царь Египетский, для всех уповающих на него.
36:6 ἰδοὺ ιδου see!; here I am πεποιθὼς πειθω persuade εἶ ειμι be ἐπὶ επι in; on τὴν ο the ῥάβδον ραβδος rod τὴν ο the καλαμίνην καλαμινος the τεθλασμένην θλαω this; he ἐπ᾿ επι in; on Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ὃς ος who; what ἂν αν perhaps; ever ἐπ᾿ επι in; on αὐτὴν αυτος he; him ἐπιστηρισθῇ επιστηριζω prop up; steady εἰσελεύσεται εισερχομαι enter; go in εἰς εις into; for τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him οὕτως ουτως so; this way ἐστὶν ειμι be Φαραω φαραω Pharaō; Farao βασιλεὺς βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even πάντες πας all; every οἱ ο the πεποιθότες πειθω persuade ἐπ᾿ επι in; on αὐτῷ αυτος he; him
36:6 הִנֵּ֣ה hinnˈē הִנֵּה behold בָטַ֡חְתָּ vāṭˈaḥtā בטח trust עַל־ ʕal- עַל upon מִשְׁעֶנֶת֩ mišʕenˌeṯ מִשְׁעֶנֶת support הַ ha הַ the קָּנֶ֨ה qqānˌeh קָנֶה reed הָ hā הַ the רָצ֤וּץ rāṣˈûṣ רצץ crush הַ ha הַ the זֶּה֙ zzˌeh זֶה this עַל־ ʕal- עַל upon מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִסָּמֵ֥ךְ yissāmˌēḵ סמך support אִישׁ֙ ʔîš אִישׁ man עָלָ֔יו ʕālˈāʸw עַל upon וּ û וְ and בָ֥א vˌā בוא come בְ vᵊ בְּ in כַפֹּ֖ו ḵappˌô כַּף palm וּ û וְ and נְקָבָ֑הּ nᵊqāvˈāh נקב bore כֵּ֚ן ˈkēn כֵּן thus פַּרְעֹ֣ה parʕˈō פַּרְעֹה pharaoh מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt לְ lᵊ לְ to כָֽל־ ḵˈol- כֹּל whole הַ ha הַ the בֹּטְחִ֖ים bbōṭᵊḥˌîm בטח trust עָלָֽיו׃ ʕālˈāʸw עַל upon
36:6. ecce confidis super baculum harundineum confractum istum super Aegyptum cui si innisus fuerit homo intrabit in manu eius et perforabit eam sic Pharao rex Aegypti omnibus qui confidunt in eoLo thou trustest upon this broken staff of a reed, upon Egypt: upon which if a man lean, it will go into his hand, and pierce it: so is Pharao king of Egypt to all that trust in him.
6. Behold, thou trustest upon the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust on him.
36:6. Behold, you are trusting in Egypt, in that broken staff of a reed. But if a man were to lean against it, it would enter his hand and pierce it. So is Pharaoh, the king of Egypt, to all who trust in him.
36:6. Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so [is] Pharaoh king of Egypt to all that trust in him.
Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so [is] Pharaoh king of Egypt to all that trust in him:

36:6 Вот, ты думаешь опереться на Египет, на эту трость надломленную, которая, если кто опрется на нее, войдет тому в руку и проколет ее! Таков фараон, царь Египетский, для всех уповающих на него.
36:6
ἰδοὺ ιδου see!; here I am
πεποιθὼς πειθω persuade
εἶ ειμι be
ἐπὶ επι in; on
τὴν ο the
ῥάβδον ραβδος rod
τὴν ο the
καλαμίνην καλαμινος the
τεθλασμένην θλαω this; he
ἐπ᾿ επι in; on
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ὃς ος who; what
ἂν αν perhaps; ever
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
ἐπιστηρισθῇ επιστηριζω prop up; steady
εἰσελεύσεται εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
οὕτως ουτως so; this way
ἐστὶν ειμι be
Φαραω φαραω Pharaō; Farao
βασιλεὺς βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
πάντες πας all; every
οἱ ο the
πεποιθότες πειθω persuade
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
36:6
הִנֵּ֣ה hinnˈē הִנֵּה behold
בָטַ֡חְתָּ vāṭˈaḥtā בטח trust
עַל־ ʕal- עַל upon
מִשְׁעֶנֶת֩ mišʕenˌeṯ מִשְׁעֶנֶת support
הַ ha הַ the
קָּנֶ֨ה qqānˌeh קָנֶה reed
הָ הַ the
רָצ֤וּץ rāṣˈûṣ רצץ crush
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
עַל־ ʕal- עַל upon
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יִסָּמֵ֥ךְ yissāmˌēḵ סמך support
אִישׁ֙ ʔîš אִישׁ man
עָלָ֔יו ʕālˈāʸw עַל upon
וּ û וְ and
בָ֥א vˌā בוא come
בְ vᵊ בְּ in
כַפֹּ֖ו ḵappˌô כַּף palm
וּ û וְ and
נְקָבָ֑הּ nᵊqāvˈāh נקב bore
כֵּ֚ן ˈkēn כֵּן thus
פַּרְעֹ֣ה parʕˈō פַּרְעֹה pharaoh
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
לְ lᵊ לְ to
כָֽל־ ḵˈol- כֹּל whole
הַ ha הַ the
בֹּטְחִ֖ים bbōṭᵊḥˌîm בטח trust
עָלָֽיו׃ ʕālˈāʸw עַל upon
36:6. ecce confidis super baculum harundineum confractum istum super Aegyptum cui si innisus fuerit homo intrabit in manu eius et perforabit eam sic Pharao rex Aegypti omnibus qui confidunt in eo
Lo thou trustest upon this broken staff of a reed, upon Egypt: upon which if a man lean, it will go into his hand, and pierce it: so is Pharao king of Egypt to all that trust in him.
36:6. Behold, you are trusting in Egypt, in that broken staff of a reed. But if a man were to lean against it, it would enter his hand and pierce it. So is Pharaoh, the king of Egypt, to all who trust in him.
36:6. Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so [is] Pharaoh king of Egypt to all that trust in him.
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
36:6: The staff of this broken reed - A weakened, faithless ally.
On Egypt - The Bodl. MS. adds מלך melech, the king of Egypt; and so perhaps the Chaldee might read.
It will go into his hand, and pierce it - Will take subsidy after subsidy, and do nothing for it.
Albert Barnes: Notes on the Bible - 1834
36:6: Lo, thou trustest - It is possible that Sennacherib might have been apprised of the attempt which had been made by the Jews to secure the cooperation of Egypt (see the notes at Isa 30:1-7; Isa 31:1 ff), though he might not have been aware that the negotiation was unsuccessful.
In the staff of this broken reed - The same comparison of Egypt with a broken reed, or a reed which broke while they were trusting to it, occurs in Eze 29:6-7. Reeds were doubtless used often for staves, as they are now. They are light and hollow, with long joints. The idea here is, that as a slender reed would break when a man leaned on it, and would pierce his hand, so it would be with Egypt. Their reliance would give way, and their trusting to Egypt would be attended with injury to themselves (compare Isa 30:5, Isa 30:7; Isa 31:3).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:6: Isa 20:5, Isa 20:6, Isa 30:1-7, Isa 31:3; Kg2 17:4, Kg2 18:21; Jer 37:5-8; Eze 29:6, Eze 29:7
Geneva 1599
36:6 Lo, thou trustest in the staff of this broken reed, on Egypt; on which if a man lean, it will enter his hand, and pierce it: so [is] (g) Pharaoh king of Egypt to all that trust in him.
(g) Satan laboured to pull the godly king from one vain confidence to another: that is, from trust in the Egyptians, whose power was weak and would deceive them, to yield himself to the Assyrians, and so not to hope for any help from God.
John Gill
36:6 Lo, thou trustest in the staff of this broken reed, on Egypt,.... His ally and auxiliary; and which is rightly called "the staff of a broken reed", if trusted to, and leaned upon, being weak and frail, and an insufficient ground of confidence to depend upon; the allusion seems to be to the cane or reed which grew upon the banks of the river Nile, in Egypt:
whereon if a man lean, it will go into his hand, and pierce it; the splinters of the broken reed being leaned on, will enter into a man's hand, and do him harm, instead of being a help to him to walk with:
so is Pharaoh king of Egypt to all that trust in him; pernicious and harmful, instead of being useful and helpful.
Robert Jamieson, A. R. Fausset and David Brown
36:6 It was a similar alliance with So (that is, Sabacho, or else Sevechus), the Ethiopian king of Egypt, which provoked the Assyrian to invade and destroy Israel, the northern kingdom, under Hoshea.
36:736:7: ※ Իսկ եթէ ասիցէք, եթէ ՚ի Տէր Աստուած մեր յուսացեալ եմք. ո՞չ ապաքէն նա է՝ վասն որոյ քակեաց Եզեկիա զբարձունս եւ զսեղանս նոցա. ※ եւ պատուէր ետ Հրէաստանի՝ եւ Երուսաղեմի, ※ առաջի նորա սեղանոյն միայն երկի՛ր պագանել։
7 Իսկ եթէ ասէք, թէ՝ մեր Տէր Աստծուն ենք ապաւինել, ապա մի՞թէ դա նա չէ, որի բարձրադիր մեհեաններն ու զոհասեղանները Եզեկիան քանդեց եւ Հրէաստանին ու Երուսաղէմին հրաման տուեց, որ միայն իր առջեւ գտնուող զոհասեղանին երկրպագութիւն մատուցեն:
7 Բայց եթէ ինծի ըսես թէ՝ ‘Մենք մեր Եհովա Աստուծոյն կ’ապաւինինք’, ասիկա ան չէ՞, որուն բարձր տեղերն ու սեղանները Եզեկիան վերցուց եւ Յուդային ու Երուսաղէմին ըսաւ. ‘Միայն այս սեղանին առջեւ երկրպագութիւն ըրէք’։
Իսկ եթէ ասիցէք, եթէ` Ի Տէր Աստուած մեր յուսացեալ եմք, ո՞չ ապաքէն նա է` [516]վասն որոյ`` քակեաց Եզեկիա զբարձունս եւ զսեղանս [517]նոցա, եւ պատուէր ետ Հրէաստանի եւ Երուսաղեմի, առաջի [518]նորա սեղանոյն`` միայն երկիր պագանել:

36:7: ※ Իսկ եթէ ասիցէք, եթէ ՚ի Տէր Աստուած մեր յուսացեալ եմք. ո՞չ ապաքէն նա է՝ վասն որոյ քակեաց Եզեկիա զբարձունս եւ զսեղանս նոցա. ※ եւ պատուէր ետ Հրէաստանի՝ եւ Երուսաղեմի, ※ առաջի նորա սեղանոյն միայն երկի՛ր պագանել։
7 Իսկ եթէ ասէք, թէ՝ մեր Տէր Աստծուն ենք ապաւինել, ապա մի՞թէ դա նա չէ, որի բարձրադիր մեհեաններն ու զոհասեղանները Եզեկիան քանդեց եւ Հրէաստանին ու Երուսաղէմին հրաման տուեց, որ միայն իր առջեւ գտնուող զոհասեղանին երկրպագութիւն մատուցեն:
7 Բայց եթէ ինծի ըսես թէ՝ ‘Մենք մեր Եհովա Աստուծոյն կ’ապաւինինք’, ասիկա ան չէ՞, որուն բարձր տեղերն ու սեղանները Եզեկիան վերցուց եւ Յուդային ու Երուսաղէմին ըսաւ. ‘Միայն այս սեղանին առջեւ երկրպագութիւն ըրէք’։
zohrab-1805▾ eastern-1994▾ western am▾
36:736:7 А если скажешь мне: >, то на Того ли, Которого высоты и жертвенники отменил Езекия и сказал Иуде и Иерусалиму: >?
36:7 εἰ ει if; whether δὲ δε though; while λέγετε λεγω tell; declare ἐπὶ επι in; on κύριον κυριος lord; master τὸν ο the θεὸν θεος God ἡμῶν ημων our πεποίθαμεν πειθω persuade
36:7 וְ wᵊ וְ and כִי־ ḵî- כִּי that תֹאמַ֣ר ṯōmˈar אמר say אֵלַ֔י ʔēlˈay אֶל to אֶל־ ʔel- אֶל to יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s) בָּטָ֑חְנוּ bāṭˈāḥᵊnû בטח trust הֲ hᵃ הֲ [interrogative] לֹוא־ lô- לֹא not ה֗וּא hˈû הוּא he אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֵסִ֤יר hēsˈîr סור turn aside חִזְקִיָּ֨הוּ֙ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah אֶת־ ʔeṯ- אֵת [object marker] בָּמֹתָ֣יו bāmōṯˈāʸw בָּמָה high place וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מִזְבְּחֹתָ֔יו mizbᵊḥōṯˈāʸw מִזְבֵּחַ altar וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לִֽ lˈi לְ to יהוּדָה֙ yhûḏˌā יְהוּדָה Judah וְ wᵊ וְ and לִ li לְ to יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem לִ li לְ to פְנֵ֛י fᵊnˈê פָּנֶה face הַ ha הַ the מִּזְבֵּ֥חַ mmizbˌēₐḥ מִזְבֵּחַ altar הַ ha הַ the זֶּ֖ה zzˌeh זֶה this תִּֽשְׁתַּחֲוֽוּ׃ tˈištaḥᵃwˈû חוה bow down
36:7. quod si responderis mihi in Domino Deo nostro confidimus nonne ipse est cuius abstulit Ezechias excelsa et altaria et dixit Iudae et Hierusalem coram altari isto adorabitisBut if thou wilt answer me: We trust in the Lord our God: is it not he whose high places and altars Ezechias hath taken away, and hath said to Juda and Jerusalem: You shall worship before this altar?
7. But if thou say unto me, We trust in the LORD our God: is not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and to Jerusalem, Ye shall worship before this altar?
36:7. But if you answer me by saying: ‘We trust in the Lord our God.’ Is it not his high places and altars that Hezekiah has taken away? And he has said to Judah and to Jerusalem, ‘You shall worship before this altar.’
36:7. But if thou say to me, We trust in the LORD our God: [is it] not he, whose high places and whose altars Hezekiah hath taken away, and said to Judah and to Jerusalem, Ye shall worship before this altar?
But if thou say to me, We trust in the LORD our God: [is it] not he, whose high places and whose altars Hezekiah hath taken away, and said to Judah and to Jerusalem, Ye shall worship before this altar:

36:7 А если скажешь мне: <<на Господа, Бога нашего мы уповаем>>, то на Того ли, Которого высоты и жертвенники отменил Езекия и сказал Иуде и Иерусалиму: <<пред сим только жертвенником поклоняйтесь>>?
36:7
εἰ ει if; whether
δὲ δε though; while
λέγετε λεγω tell; declare
ἐπὶ επι in; on
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
ἡμῶν ημων our
πεποίθαμεν πειθω persuade
36:7
וְ wᵊ וְ and
כִי־ ḵî- כִּי that
תֹאמַ֣ר ṯōmˈar אמר say
אֵלַ֔י ʔēlˈay אֶל to
אֶל־ ʔel- אֶל to
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s)
בָּטָ֑חְנוּ bāṭˈāḥᵊnû בטח trust
הֲ hᵃ הֲ [interrogative]
לֹוא־ lô- לֹא not
ה֗וּא hˈû הוּא he
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הֵסִ֤יר hēsˈîr סור turn aside
חִזְקִיָּ֨הוּ֙ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
אֶת־ ʔeṯ- אֵת [object marker]
בָּמֹתָ֣יו bāmōṯˈāʸw בָּמָה high place
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מִזְבְּחֹתָ֔יו mizbᵊḥōṯˈāʸw מִזְבֵּחַ altar
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לִֽ lˈi לְ to
יהוּדָה֙ yhûḏˌā יְהוּדָה Judah
וְ wᵊ וְ and
לִ li לְ to
יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
לִ li לְ to
פְנֵ֛י fᵊnˈê פָּנֶה face
הַ ha הַ the
מִּזְבֵּ֥חַ mmizbˌēₐḥ מִזְבֵּחַ altar
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
תִּֽשְׁתַּחֲוֽוּ׃ tˈištaḥᵃwˈû חוה bow down
36:7. quod si responderis mihi in Domino Deo nostro confidimus nonne ipse est cuius abstulit Ezechias excelsa et altaria et dixit Iudae et Hierusalem coram altari isto adorabitis
But if thou wilt answer me: We trust in the Lord our God: is it not he whose high places and altars Ezechias hath taken away, and hath said to Juda and Jerusalem: You shall worship before this altar?
36:7. But if you answer me by saying: ‘We trust in the Lord our God.’ Is it not his high places and altars that Hezekiah has taken away? And he has said to Judah and to Jerusalem, ‘You shall worship before this altar.’
36:7. But if thou say to me, We trust in the LORD our God: [is it] not he, whose high places and whose altars Hezekiah hath taken away, and said to Judah and to Jerusalem, Ye shall worship before this altar?
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
36:7: But if thou say "But if ye say" - Two ancient MSS. have תאמרו tomeru in the plural number; so likewise the Septuagint, Chaldee, and the other copy, Kg2 18:22.
Ye shall worship before this altar "To worship only before this altar" - See Ch2 32:12.
Albert Barnes: Notes on the Bible - 1834
36:7: But if thou say to me - If you shall make this plea, that you believe Yahweh will protect you in your Rev_olt. The word 'thou' here refers to Hezekiah, or to the ambassadors speaking in his name. In Kg2 18:22, it is, 'but if ye say unto me;' that is, you ambassadors. The sense is substantially the same.
Is it not he ... - This is given as a reason why they should not put their confidence in Yahweh. The reason is, that he supposed that Hezekiah had removed all the altars of Yahweh from all parts of the land, and that they could not calculate on the protection of a God whose worship bad been abolished. It is probable that Sennacherib and Rabshakeh had beard of the reformation which had been effected by Hezekiah; of his destroying the groves and altars which had been consecrated in the reign of his father to idolatry, and perhaps of the fact that he had even destroyed the brass serpent which Moses had made, and which had become an object of idolatrous worship Kg2 18:4, and he may have supposed that all these altars and groves had been devoted to Yahweh, and were connected with his worship. He did not seem to understand that all that Hezekiah had done was only to establish the worship of Yahweh in the land.
High places - The worship of idols was usually performed in groves on high places; or on the tops of hills and mountains. It seems to have been supposed that worship in such places was more acceptable to the Deity. Perhaps it may have been because they thus seemed nearer the residence of the gods; or, perhaps, because there is sublimity and solemnity in such places - a stillness and elevation above the world which seem favorable to devotion (see Sa1 9:12; Kg1 3:4; Kg2 12:2; Ch2 33:19). Chapels, temples, and altars, were erected on such places Kg1 13:22; Kg2 17:29, and ministers and priests attended there to officiate (Kg1 12:32; Kg2 17:32). Even the kings of Judah, notwithstanding the express prohibition of Moses Deut. 12, were engaged in such acts of worship Kg2 12:4; Kg2 14:4; Kg2 15:4, Kg2 15:35; Ch2 15:17; Ch2 20:33; and Solomon himself sacrificed in chapels of this kind Kg1 3:2. These places Hezekiah had destroyed; that is, he had cut down the consecrated groves, and had destroyed the chapels and temples which had been erected there. The fact that Ahaz, the father of Hezekiah, had been distinguished for worshipping in such places had probably led the king of Assyria to suppose that this was the proper worship of the God of the Jews; and now that Hezekiah had destroyed them all, he seems to have inferred that he was guilty of gross irreligion, and could no longer depend on the protection of Yahweh.
And said to Judah and Jerusalem - He had commanded them to worship only in Jerusalem, at the temple. This was in strict accordance with the law of Moses; but this seems to have been understood by Sennacherib as in fact almost or quite banishing the worship of Yahweh from the land. Probably this was said to alienate the minds of the people from Hezekiah, by showing them that he had taken away their rights and privileges of worshipping God where they chose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:7: We trust: Kg2 18:5, Kg2 18:22; Ch1 5:20; Ch2 16:7-9, Ch2 32:7, Ch2 32:8; Psa 22:4, Psa 22:5, Psa 42:5, Psa 42:10, Psa 42:11
is it not: Deu 12:2-6, Deu 12:13, Deu 12:14; Kg2 18:4; Ch2 30:14, Ch2 31:1, Ch2 32:12; Co1 2:15
John Gill
36:7 But if thou say to me, we trust in the Lord our God,.... In his promises, providence, power, and protection, and not in human counsels and strength; not in allies and auxiliaries, as Pharaoh king of Egypt; should this be replied, Rabshakeh has something to say to that; having shown the vanity of trusting in the above things, he now proceeds to beat them off of all trust in the Lord their God:
is it not he, whose high places and whose altars Hezekiah hath taken away; the question might easily be answered in the negative; no, he has not; the high places and altars which Hezekiah took away were the high places and altars of Heathen gods, of false deities, and not of the true God of Israel, and which was to his honour and glory; but Rabshakeh would make a crime of it, and, ignorantly supposing that these were the altars and high places of the God of Israel, would insinuate that the taking of these away must be displeasing to him, and consequently Hezekiah and his people could not hope for any protection from him, whom he had so highly affronted; but all this talk was the fruit of ignorance, as well as of malice:
and said to Judah, and to Jerusalem, ye shall worship before this altar? the altar of the Lord, in the temple at Jerusalem, and before that only, confining their religious worship to one place, and their sacrifices to one altar; which was so far from being displeasing to God, as he would insinuate, that it was entirely agreeable to his will: and therefore there was no weight or strength in this kind of reasoning.
Robert Jamieson, A. R. Fausset and David Brown
36:7 The Assyrian mistakes Hezekiah's religious reforms whereby he took away the high places (4Kings 18:4) as directed against Jehovah. Some of the high places may have been dedicated to Jehovah, but worshipped under the form of an image in violation of the second commandment: the "brazen serpent," also (broken in pieces by Hezekiah, and called Nehushtan, "a piece of brass," because it was worshipped by Israel) was originally set up by God's command. Hence the Assyrian's allegation has a specious color: you cannot look for help from Jehovah, for your king has "taken away His altars."
to Jerusalem-- (Deut 12:5, Deut 12:11; Jn 4:20).
36:836:8: Այլ արդ՝ եկա՛յք խառնեցարո՛ւք ընդ տեառն իմում արքային Ասորեստանեայց. եւ տա՛ց ձեզ երկուս հազարս երիվարաց, եթէ կարիցէք տալ հեծեալս ՚ի վերայ նոցա[9981]։ [9981] ՚Ի լուս՛՛. Եկայք խորհեցարուք ընդ Տեառն։
8 Դէ ուրեմն եկէք միացէ՛ք իմ տիրոջը՝ Ասորեստանի արքային, եւ ես ձեզ երկու հազար երիվար կը տամ, եթէ դուք կարողանաք դրանց համար հեծեալներ տալ:
8 Ու հիմա իմ տիրոջս Ասորեստանի թագաւորին հետ հաշտուէ* ու քեզի երկու հազար ձի տամ, եթէ դուն քու կողմանէդ անոնց վրայ հեծնողներ ունիս։
Այլ արդ [519]եկայք խառնեցարուք`` ընդ տեառն իմում արքային Ասորեստանեայց, եւ տաց [520]ձեզ երկուս հազարս երիվարաց, եթէ [521]կարիցէք տալ հեծեալս ի վերայ նոցա:

36:8: Այլ արդ՝ եկա՛յք խառնեցարո՛ւք ընդ տեառն իմում արքային Ասորեստանեայց. եւ տա՛ց ձեզ երկուս հազարս երիվարաց, եթէ կարիցէք տալ հեծեալս ՚ի վերայ նոցա[9981]։
[9981] ՚Ի լուս՛՛. Եկայք խորհեցարուք ընդ Տեառն։
8 Դէ ուրեմն եկէք միացէ՛ք իմ տիրոջը՝ Ասորեստանի արքային, եւ ես ձեզ երկու հազար երիվար կը տամ, եթէ դուք կարողանաք դրանց համար հեծեալներ տալ:
8 Ու հիմա իմ տիրոջս Ասորեստանի թագաւորին հետ հաշտուէ* ու քեզի երկու հազար ձի տամ, եթէ դուն քու կողմանէդ անոնց վրայ հեծնողներ ունիս։
zohrab-1805▾ eastern-1994▾ western am▾
36:836:8 Итак вступи в союз с господином моим, царем Ассирийским; я дам тебе две тысячи коней; можешь ли достать себе всадников на них?
36:8 νῦν νυν now; present μείχθητε μιγνυμι mingle τῷ ο the κυρίῳ κυριος lord; master μου μου of me; mine τῷ ο the βασιλεῖ βασιλευς monarch; king Ἀσσυρίων ασσυριος and; even δώσω διδωμι give; deposit ὑμῖν υμιν you δισχιλίαν δισχιλιος horse εἰ ει if; whether δυνήσεσθε δυναμαι able; can δοῦναι διδωμι give; deposit ἀναβάτας αναβατης in; on αὐτούς αυτος he; him
36:8 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now הִתְעָ֣רֶב hiṯʕˈārev ערב stand bail נָ֔א nˈā נָא yeah אֶת־ ʔeṯ- אֵת together with אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur וְ wᵊ וְ and אֶתְּנָ֤ה ʔettᵊnˈā נתן give לְךָ֙ lᵊḵˌā לְ to אַלְפַּ֣יִם ʔalpˈayim אֶלֶף thousand סוּסִ֔ים sûsˈîm סוּס horse אִם־ ʔim- אִם if תּוּכַ֕ל tûḵˈal יכל be able לָ֥ lˌā לְ to תֶת ṯˌeṯ נתן give לְךָ֖ lᵊḵˌā לְ to רֹכְבִ֥ים rōḵᵊvˌîm רכב ride עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
36:8. et nunc trade te domino meo regi Assyriorum et dabo tibi duo milia equorum nec poteris ex te praebere ascensores eorumAnd now deliver thyself up to my lord the king of the Assyrians, and I will give thee two thousand horses, and thou wilt not be able on thy part to find riders for them.
8. Now therefore, I pray thee, give pledges to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.
36:8. And now, hand yourselves over to my lord, the king of the Assyrians, and I will give you two thousand horses, and you will not be able to find riders for them on your own.
36:8. Now therefore give pledges, I pray thee, to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.
Now therefore give pledges, I pray thee, to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them:

36:8 Итак вступи в союз с господином моим, царем Ассирийским; я дам тебе две тысячи коней; можешь ли достать себе всадников на них?
36:8
νῦν νυν now; present
μείχθητε μιγνυμι mingle
τῷ ο the
κυρίῳ κυριος lord; master
μου μου of me; mine
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Ἀσσυρίων ασσυριος and; even
δώσω διδωμι give; deposit
ὑμῖν υμιν you
δισχιλίαν δισχιλιος horse
εἰ ει if; whether
δυνήσεσθε δυναμαι able; can
δοῦναι διδωμι give; deposit
ἀναβάτας αναβατης in; on
αὐτούς αυτος he; him
36:8
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
הִתְעָ֣רֶב hiṯʕˈārev ערב stand bail
נָ֔א nˈā נָא yeah
אֶת־ ʔeṯ- אֵת together with
אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur
וְ wᵊ וְ and
אֶתְּנָ֤ה ʔettᵊnˈā נתן give
לְךָ֙ lᵊḵˌā לְ to
אַלְפַּ֣יִם ʔalpˈayim אֶלֶף thousand
סוּסִ֔ים sûsˈîm סוּס horse
אִם־ ʔim- אִם if
תּוּכַ֕ל tûḵˈal יכל be able
לָ֥ lˌā לְ to
תֶת ṯˌeṯ נתן give
לְךָ֖ lᵊḵˌā לְ to
רֹכְבִ֥ים rōḵᵊvˌîm רכב ride
עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
36:8. et nunc trade te domino meo regi Assyriorum et dabo tibi duo milia equorum nec poteris ex te praebere ascensores eorum
And now deliver thyself up to my lord the king of the Assyrians, and I will give thee two thousand horses, and thou wilt not be able on thy part to find riders for them.
36:8. And now, hand yourselves over to my lord, the king of the Assyrians, and I will give you two thousand horses, and you will not be able to find riders for them on your own.
36:8. Now therefore give pledges, I pray thee, to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
36:8: Now, therefore, give pledges - Margin, 'Hostages.' The Hebrew verb (ערב ‛ â rab) means properly to mix or mingle; then, to exchange commodities by barter or traffic; then, to become surety for anyone, to exchange with him, to stand in his place; then, to pledge, to pledge one's life, or to give security of any kind. Here it is used in a spirit of taunting or derision, and is equivalent to what would be said among us, 'I will bet you, or I will lay a wager, that if we should give you only two thousand horses, you could not find men enough to ride them, or men that had knowledge of horsemanship enough to guide them.' There was much severity in this taunt. The Jews hoped to defend themselves. Yet here was an immense army coming up to lay siege against them. What hope had they of defense? So weak and feeble were they, that Rabshakeh said they could not furnish even two thousand horsemen to resist all the host of the Assyrians. There was also, doubtless, much truth in this taunt. It was not permitted by the law of Moses for the Jews to keep cavalry, nor for their kings to multiply horses. The reason of this may be seen in the notes at Isa 2:7. Though some of the kings, and especially Solomon, had disregarded this law of Moses, yet Hezekiah had endeavored to restore the observance of the law, and it is probable that he find no cavalry, and that the art of horsemanship was little known in Jerusalem. As the Assyrians prided themselves on their cavalry, they consequently looked with contempt on a people who were destitute of this means of defense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:8: pledges: or, hostages, Kg2 14:14
and I: Isa 10:13, Isa 10:14; Sa1 17:40-43; Kg1 20:10, Kg1 20:18; Kg2 18:23; Neh 4:2-5; Psa 20:7, Psa 20:8, Psa 123:3, Psa 123:4
John Gill
36:8 Now therefore give pledges to my master the king of Assyria,.... Or; "hostages" (h); that thou wilt not rebel against him, but be faithful to him, and he will withdraw his army; or give security for the horses after promised: "or mingle thyself with him"; agree the matter with him, give pledges for future fidelity; or join in battle with him, come out and fight him, if able:
and I will give thee two thousand horses, if thou be able on thy part to set riders on them; thus scoffing at him, as if he had not so many soldiers to bring out against him; or so many men in his kingdom as had skill enough to ride a horse; in his bravado he signifies, that if he would come out and fight him, he would lend him so many horses, if he could put men upon them, to assist him; this he said as boasting of his master's strength and power, and in scorn and derision at Hezekiah's weakness.
(h) "da obsides", Vatablus; "paciscere cum domino meo, Gataker; "misceto, quaeso, bellum cum domino meo", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
36:8 give pledges--a taunting challenge. Only give the guarantee that you can supply as many as two thousand riders, and I will give thee two thousand horses. But seeing that you have not even this small number (see on Is 2:7), how can you stand against the hosts of Assyrian cavalry? The Jews tried to supply their weakness in this "arm" from Egypt (Is 31:1).
36:936:9: Եւ զիա՞րդ կարիցէք ՚ի դիմի՛ հարկանել միո՛ւմ յաշխարհակալաց ծառայից տեառն իմոյ, որք յուսացեալ էք յԵգիպտոս ՚ի հեծեալս եւ յերիվարս նոցա[9982]։ [9982] Բազումք. Հարկանել միում ումեք. եւ ոմանք. մի ումեք յաշ՛՛... յուսացեալքդ էք։
9 Եւ դուք, որ յոյս էք դրել Եգիպտոսի վրայ, նրանց հեծեալների ու երիվարների վրայ, ինչպէ՞ս պիտի կարողանաք կռուել իմ տիրոջ աշխարհակալ զօրապետներից որեւէ մէկի հետ:
9 Եւ իմ տիրոջս ամենէն պզտիկ ծառաներէն մէկ կուսակալին ի՞նչպէս կրնաս դէմ դնել, որ դուն կառքերու ու ձիերու համար Եգիպտոսին կ’ապաւինիս։
Եւ զիա՞րդ [522]կարիցէք ի դիմի հարկանել միում ումեք [523]յաշխարհակալաց ծառայից տեառն [524]իմոյ, որք յուսացեալդ էք յԵգիպտոս ի հեծեալս եւ յերիվարս նոցա:

36:9: Եւ զիա՞րդ կարիցէք ՚ի դիմի՛ հարկանել միո՛ւմ յաշխարհակալաց ծառայից տեառն իմոյ, որք յուսացեալ էք յԵգիպտոս ՚ի հեծեալս եւ յերիվարս նոցա[9982]։
[9982] Բազումք. Հարկանել միում ումեք. եւ ոմանք. մի ումեք յաշ՛՛... յուսացեալքդ էք։
9 Եւ դուք, որ յոյս էք դրել Եգիպտոսի վրայ, նրանց հեծեալների ու երիվարների վրայ, ինչպէ՞ս պիտի կարողանաք կռուել իմ տիրոջ աշխարհակալ զօրապետներից որեւէ մէկի հետ:
9 Եւ իմ տիրոջս ամենէն պզտիկ ծառաներէն մէկ կուսակալին ի՞նչպէս կրնաս դէմ դնել, որ դուն կառքերու ու ձիերու համար Եգիպտոսին կ’ապաւինիս։
zohrab-1805▾ eastern-1994▾ western am▾
36:936:9 И как ты хочешь заставить отступить вождя, одного из малейших рабов господина моего, надеясь на Египет, ради колесниц и коней?
36:9 καὶ και and; even πῶς πως.1 how δύνασθε δυναμαι able; can ἀποστρέψαι αποστρεφω turn away; alienate εἰς εις into; for πρόσωπον προσωπον face; ahead of τοπάρχου τοπαρχης one; unit οἰκέται οικετης domestic εἰσὶν ειμι be οἱ ο the πεποιθότες πειθω persuade ἐπ᾿ επι in; on Αἰγυπτίοις αιγυπτιος Egyptian εἰς εις into; for ἵππον ιππος horse καὶ και and; even ἀναβάτην αναβατης rider
36:9 וְ wᵊ וְ and אֵ֣יךְ ʔˈêḵ אֵיךְ how תָּשִׁ֗יב tāšˈîv שׁוב return אֵ֠ת ʔˌēṯ אֵת [object marker] פְּנֵ֨י pᵊnˌê פָּנֶה face פַחַ֥ת faḥˌaṯ פֶּחָה governor אַחַ֛ד ʔaḥˈaḏ אֶחָד one עַבְדֵ֥י ʕavᵊḏˌê עֶבֶד servant אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord הַ ha הַ the קְטַנִּ֑ים qᵊṭannˈîm קָטָן small וַ wa וְ and תִּבְטַ֤ח ttivṭˈaḥ בטח trust לְךָ֙ lᵊḵˌā לְ to עַל־ ʕal- עַל upon מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt לְ lᵊ לְ to רֶ֖כֶב rˌeḵev רֶכֶב chariot וּ û וְ and לְ lᵊ לְ to פָרָשִֽׁים׃ fārāšˈîm פָּרָשׁ horseman
36:9. et quomodo sustinebis faciem iudicis unius loci ex servis domini mei minoribus quod si confidis in Aegypto in quadriga et in equitibusAnd how wilt thou stand against the face of the judge of one place, of the least of my master's servants? But if thou trust in Egypt, in chariots and in horsemen:
9. How then canst thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen?
36:9. So how will you withstand the face of the ruler of even one place, of even the least of my lord’s subordinates? But if you trust in Egypt, in four-horse chariots and in horsemen:
36:9. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen?
How then wilt thou turn away the face of one captain of the least of my master' s servants, and put thy trust on Egypt for chariots and for horsemen:

36:9 И как ты хочешь заставить отступить вождя, одного из малейших рабов господина моего, надеясь на Египет, ради колесниц и коней?
36:9
καὶ και and; even
πῶς πως.1 how
δύνασθε δυναμαι able; can
ἀποστρέψαι αποστρεφω turn away; alienate
εἰς εις into; for
πρόσωπον προσωπον face; ahead of
τοπάρχου τοπαρχης one; unit
οἰκέται οικετης domestic
εἰσὶν ειμι be
οἱ ο the
πεποιθότες πειθω persuade
ἐπ᾿ επι in; on
Αἰγυπτίοις αιγυπτιος Egyptian
εἰς εις into; for
ἵππον ιππος horse
καὶ και and; even
ἀναβάτην αναβατης rider
36:9
וְ wᵊ וְ and
אֵ֣יךְ ʔˈêḵ אֵיךְ how
תָּשִׁ֗יב tāšˈîv שׁוב return
אֵ֠ת ʔˌēṯ אֵת [object marker]
פְּנֵ֨י pᵊnˌê פָּנֶה face
פַחַ֥ת faḥˌaṯ פֶּחָה governor
אַחַ֛ד ʔaḥˈaḏ אֶחָד one
עַבְדֵ֥י ʕavᵊḏˌê עֶבֶד servant
אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord
הַ ha הַ the
קְטַנִּ֑ים qᵊṭannˈîm קָטָן small
וַ wa וְ and
תִּבְטַ֤ח ttivṭˈaḥ בטח trust
לְךָ֙ lᵊḵˌā לְ to
עַל־ ʕal- עַל upon
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
לְ lᵊ לְ to
רֶ֖כֶב rˌeḵev רֶכֶב chariot
וּ û וְ and
לְ lᵊ לְ to
פָרָשִֽׁים׃ fārāšˈîm פָּרָשׁ horseman
36:9. et quomodo sustinebis faciem iudicis unius loci ex servis domini mei minoribus quod si confidis in Aegypto in quadriga et in equitibus
And how wilt thou stand against the face of the judge of one place, of the least of my master's servants? But if thou trust in Egypt, in chariots and in horsemen:
36:9. So how will you withstand the face of the ruler of even one place, of even the least of my lord’s subordinates? But if you trust in Egypt, in four-horse chariots and in horsemen:
36:9. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
36:9: How then wilt thou turn away the face - The most unimportant captain in the army of Assyria commands more horsemen than this, and how can you expect to oppose even him, much more how can you be able to resist all the mighty army of the Assyrians?
One captain of the least - The word 'captain' here (פחת pachat, construct state from פחה pechâ h) denotes a prefect or governor of a province less than a satrap, an officer who was under the satrap, and subject to him. It is applied to an officer in the Assyrian empire Kg2 18:24; in the Chaldean empire Jer 51:23; the Persian Est 8:9; Est 9:3; and to the prefects of Judea in the time of Solomon Kg1 10:15. The word is of foreign origin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:9: the least: Isa 10:8; Kg2 18:24
and put: Isa 36:6, Isa 30:16, Isa 30:17; Deu 17:16; Pro 21:31; Jer 2:36
Geneva 1599
36:9 How then wilt thou turn away the face of one captain of the (h) least of my master's servants, and put thy trust on Egypt for chariots and for horsemen?
(h) He reproaches Hezekiah's small power, which is not able to resist one of Sennacherib's least captains.
John Gill
36:9 How then wilt thou turn away the face of one captain of the least of my master's servants,.... Be able to resist him; or be a match for him; or cause him to flee; the least captain or general in the army having, as Kimchi says, two thousand men under him; and therefore, if Hezekiah could not produce two thousand men, to sit upon so many horses offered, he could not be a match for, or hope to conquer, or cause to flee, the least officer in the army, who had the fewest men under him, and much less conquer, or cause to flee, the whole Assyrian army. Some think Rabshakeh means himself, but that does not seem likely, that Sennacherib should send an inferior officer, or a person of a low character, and in a low station, or that such an one should be the principal speaker; nor does it suit with the imperious and haughty disposition of Rabshakeh to speak in such a manner of himself:
and put thy trust on Egypt for chariots, and for horsemen? for to what purpose was it to seek and send to Egypt for chariots and horses, since he had not a sufficient number of men to put upon them, but must be obliged to have men, as well as horses and chariots; and which, as before observed, it was a vain thing to trust to, and was quite needless, when he might have enough from his master, the Assyrian king, would he agree with him.
Robert Jamieson, A. R. Fausset and David Brown
36:9 captain--a governor under a satrap; even he commands more horsemen than this.
36:1036:10: Իսկ արդ մեք առանց Տեա՞ռն եկեալ իցեմք յերկիրս յայս տա՛լ ընդ սմա պատերազմ. Տէր ասաց ցիս. Ել յերկիրն յայն, եւ ապականեա՛ զնա։
10 Արդ, ի՛նչ է, առանց Տիրոջ հրամանի՞ ենք եկել այս երկիրը՝ նրա հետ պատերազմելու համար: Տէրն ինձ ասաց. “Գնա՛ այդ երկիրը եւ աւերի՛ր այն”»:
10 Հիմա այս երկրին վրայ արդեօք առանց Եհովայի հրամանի՞ն ելեր եմ՝ զանիկա աւերելու համար։ Ինծի Եհովան ըսաւ. ‘Այն երկրին վրայ ելի՛ր ու զանիկա աւերէ՛’»։
Իսկ արդ [525]մեք առանց Տեա՞ռն եկեալ [526]իցեմք յերկիրս յայս տալ ընդ սմա պատերազմ. Տէր ասաց ցիս. Ել յերկիրն յայն, եւ ապականեա զնա:

36:10: Իսկ արդ մեք առանց Տեա՞ռն եկեալ իցեմք յերկիրս յայս տա՛լ ընդ սմա պատերազմ. Տէր ասաց ցիս. Ել յերկիրն յայն, եւ ապականեա՛ զնա։
10 Արդ, ի՛նչ է, առանց Տիրոջ հրամանի՞ ենք եկել այս երկիրը՝ նրա հետ պատերազմելու համար: Տէրն ինձ ասաց. “Գնա՛ այդ երկիրը եւ աւերի՛ր այն”»:
10 Հիմա այս երկրին վրայ արդեօք առանց Եհովայի հրամանի՞ն ելեր եմ՝ զանիկա աւերելու համար։ Ինծի Եհովան ըսաւ. ‘Այն երկրին վրայ ելի՛ր ու զանիկա աւերէ՛’»։
zohrab-1805▾ eastern-1994▾ western am▾
36:1036:10 Да разве я без воли Господней пошел на землю сию, чтобы разорить ее? Господь сказал мне: пойди на землю сию и разори ее.
36:10 καὶ και and; even νῦν νυν now; present μὴ μη not ἄνευ ανευ without κυρίου κυριος lord; master ἀνέβημεν αναβαινω step up; ascend ἐπὶ επι in; on τὴν ο the χώραν χωρα territory; estate ταύτην ουτος this; he πολεμῆσαι πολεμεω battle αὐτήν αυτος he; him
36:10 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now הֲ hᵃ הֲ [interrogative] מִ mi מִן from בַּלְעֲדֵ֣י bbalʕᵃḏˈê בִּלְעֲדֵי without יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עָלִ֛יתִי ʕālˈîṯî עלה ascend עַל־ ʕal- עַל upon הָ hā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this לְ lᵊ לְ to הַשְׁחִיתָ֑הּ hašḥîṯˈāh שׁחת destroy יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אָמַ֣ר ʔāmˈar אמר say אֵלַ֔י ʔēlˈay אֶל to עֲלֵ֛ה ʕᵃlˈē עלה ascend אֶל־ ʔel- אֶל to הָ hā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this וְ wᵊ וְ and הַשְׁחִיתָֽהּ׃ hašḥîṯˈāh שׁחת destroy
36:10. et nunc numquid sine Domino ascendi ad terram istam ut disperderem eam Dominus dixit ad me ascende super terram istam et disperde eamAnd am I now come up without the Lord against this land to destroy it? The Lord said to me: Go up against this land, and destroy it.
10. And am I now come up without the LORD against this land to destroy it? The LORD said unto me, Go up against this land, and destroy it.
36:10. do I intend to go up against this land to destroy it without the Lord? But the Lord said to me, ‘Go up against this land, and destroy it.’ ”
36:10. And am I now come up without the LORD against this land to destroy it? the LORD said unto me, Go up against this land, and destroy it.
And am I now come up without the LORD against this land to destroy it? the LORD said unto me, Go up against this land, and destroy it:

36:10 Да разве я без воли Господней пошел на землю сию, чтобы разорить ее? Господь сказал мне: пойди на землю сию и разори ее.
36:10
καὶ και and; even
νῦν νυν now; present
μὴ μη not
ἄνευ ανευ without
κυρίου κυριος lord; master
ἀνέβημεν αναβαινω step up; ascend
ἐπὶ επι in; on
τὴν ο the
χώραν χωρα territory; estate
ταύτην ουτος this; he
πολεμῆσαι πολεμεω battle
αὐτήν αυτος he; him
36:10
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
הֲ hᵃ הֲ [interrogative]
מִ mi מִן from
בַּלְעֲדֵ֣י bbalʕᵃḏˈê בִּלְעֲדֵי without
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עָלִ֛יתִי ʕālˈîṯî עלה ascend
עַל־ ʕal- עַל upon
הָ הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
לְ lᵊ לְ to
הַשְׁחִיתָ֑הּ hašḥîṯˈāh שׁחת destroy
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אָמַ֣ר ʔāmˈar אמר say
אֵלַ֔י ʔēlˈay אֶל to
עֲלֵ֛ה ʕᵃlˈē עלה ascend
אֶל־ ʔel- אֶל to
הָ הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
וְ wᵊ וְ and
הַשְׁחִיתָֽהּ׃ hašḥîṯˈāh שׁחת destroy
36:10. et nunc numquid sine Domino ascendi ad terram istam ut disperderem eam Dominus dixit ad me ascende super terram istam et disperde eam
And am I now come up without the Lord against this land to destroy it? The Lord said to me: Go up against this land, and destroy it.
36:10. do I intend to go up against this land to destroy it without the Lord? But the Lord said to me, ‘Go up against this land, and destroy it.’ ”
36:10. And am I now come up without the LORD against this land to destroy it? the LORD said unto me, Go up against this land, and destroy it.
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
36:10: Am I now come up without the Lord - Probably some apostate Israelitish priest might have encouraged the king of Assyria by telling him that Jehovah had given him a commission against Jerusalem.
Albert Barnes: Notes on the Bible - 1834
36:10: And am I now come up without the Lord - Am I come up without his permission or command? Rabshakeh here speaks in the name of his master; and he means to say that he had the express command of Yahweh to inflict punishment on the Jews. It is possible that there had been conveyed to Sennacherib a rumour of what Isaiah had said (see Isa 10:5-6) that God would bring the Assyrians upon the Jewish people to punish them for their sins, and that Rabshakeh now pleads that as his authority, in order to show them that resistance would be vain. Or it may be that he uses the name Yahweh here as synonymous with the name of God, and means to say that he had been divinely directed to come up in that expedition. All the ancient warriors usually consulted the gods, and endeavored by auguries to obtain the divine approbation of their plans of conquest, and Rabshakeh may mean simply to say that his master came now under the divine sanction and direction. Or, which is more probable, he made use of this as a mere pretence for the purpose of influencing the people who heard him, and to whom he said he was sent Isa 36:12, in order to alienate their minds from Hezekiah, and to induce them to surrender. He knew that it was one of the principles of the Jews, however little they regarded it in practice, to yield to his authority. Wicked people will be glad to plead divine authority for their purposes and plans when they can have the slightest pretence for it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:10: Isa 10:5-7, Isa 37:28; Kg1 13:18; Kg2 18:25; Ch2 35:21; Amo 3:6
Geneva 1599
36:10 And am I now come up without the LORD against this land to destroy it? the LORD said to me, (i) Go up against this land, and destroy it.
(i) Thus the wicked to deceive us, will pretend the Name of the Lord: but we must try the spirits, whether they are of God or not.
John Gill
36:10 And am I now come up without the Lord against this land to destroy it?.... He would insinuate that he had a commission from the Lord God, and that it was by his will and order that he came up to destroy the land; which he said to intimidate Hezekiah and his subjects, as knowing that nothing was more likely to do it than that so far it was true, that he did not come up without the knowledge of the Lord, nor without his will to chastise, but not to destroy, as the event showed:
the Lord said unto me: by the impulse of his Spirit, or by one of his prophets, as he would suggest:
go up against this land, and destroy it; which was a lie of his own making; he knew that the Lord had said no such thing to him, nor had sent him on such an errand; unless he concluded it from his success in taking the fenced cities of Judah, and from Samaria, and the ten tribes, being delivered up in time past into the hands of the king of Assyria, and so was confident this would be the fate of Judah and Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
36:10 A boastful inference from the past successes of Assyria, designed to influence the Jews to surrender; their own principles bound them to yield to Jehovah's will. He may have heard from partisans in Judah what Isaiah had foretold (Is 10:5-6).
36:1136:11: Եւ ասէ ցնա Եղիակիմ, եւ Սովմնաս, եւ Յովաք. Խօսեա՛ց ընդ ծառայս քո Ասորերէն՝ զի լսեմք, եւ մի՛ խօսիր ընդ մեզ Հրէարէն. եւ ընդէ՞ր խօսիս յականջս մարդկանս որ անկեալ կան զպարսպաւս[9983]։ [9983] Ոմանք. Եւ ասեն ցնա... ընդ ծառայքս քո... ընդ մեզ Հրէերէն... եւ ընդէ՞ր խօսիցիս։
11 Ապա Եղիակիմը, Սոմնասը եւ Յովաքը ասացին նրան. «Մեզ՝ քո ծառաների հետ խօսի՛ր ասորերէն, որովհետեւ մենք այն հասկանում ենք, մեզ հետ հրէերէն մի՛ խօսիր. ինչո՞ւ ես այդպէս խօսում, որ հասնի այն մարդկանց ականջին, որոնք պարիսպների վրայ են»:
11 Եղիակիմ եւ Սեբնա ու Յովաք Ռափսակին ըսին. «Շնորհք ըրէ՛, քու ծառաներուդ հետ Ասորերէն* խօսիր, քանզի մենք կը հասկնանք։ Մեզի հետ Եբրայեցերէն մի՛ խօսիր, քանի որ պարսպին վրայ եղող ժողովուրդը կը լսէ»
Եւ ասեն ցնա Եղիակիմ եւ Սովմնաս եւ Յովաք. Խօսեաց ընդ ծառայս քո Ասորերէն, զի լսեմք, եւ մի՛ խօսիր ընդ մեզ Հրեարէն [527]եւ ընդէ՞ր խօսիցիս`` յականջս մարդկանս որ [528]անկեալ կան զպարսպաւս:

36:11: Եւ ասէ ցնա Եղիակիմ, եւ Սովմնաս, եւ Յովաք. Խօսեա՛ց ընդ ծառայս քո Ասորերէն՝ զի լսեմք, եւ մի՛ խօսիր ընդ մեզ Հրէարէն. եւ ընդէ՞ր խօսիս յականջս մարդկանս որ անկեալ կան զպարսպաւս[9983]։
[9983] Ոմանք. Եւ ասեն ցնա... ընդ ծառայքս քո... ընդ մեզ Հրէերէն... եւ ընդէ՞ր խօսիցիս։
11 Ապա Եղիակիմը, Սոմնասը եւ Յովաքը ասացին նրան. «Մեզ՝ քո ծառաների հետ խօսի՛ր ասորերէն, որովհետեւ մենք այն հասկանում ենք, մեզ հետ հրէերէն մի՛ խօսիր. ինչո՞ւ ես այդպէս խօսում, որ հասնի այն մարդկանց ականջին, որոնք պարիսպների վրայ են»:
11 Եղիակիմ եւ Սեբնա ու Յովաք Ռափսակին ըսին. «Շնորհք ըրէ՛, քու ծառաներուդ հետ Ասորերէն* խօսիր, քանզի մենք կը հասկնանք։ Մեզի հետ Եբրայեցերէն մի՛ խօսիր, քանի որ պարսպին վրայ եղող ժողովուրդը կը լսէ»
zohrab-1805▾ eastern-1994▾ western am▾
36:1136:11 И сказал Елиаким и Севна и Иоах Рабсаку: говори рабам твоим по-арамейски, потому что мы понимаем, а не говори с нами по-иудейски, вслух народа, который на стене.
36:11 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him Ελιακιμ ελιακειμ Eliakeim; Eliakim καὶ και and; even Σομνας σομνας and; even Ιωαχ ιωαχ talk; speak πρὸς προς to; toward τοὺς ο the παῖδάς παις child; boy σου σου of you; your Συριστί συριστι hear γὰρ γαρ for ἡμεῖς ημεις we καὶ και and; even μὴ μη not λάλει λαλεω talk; speak πρὸς προς to; toward ἡμᾶς ημας us Ιουδαϊστί ιουδαιστι and; even ἵνα ινα so; that τί τις.1 who?; what? λαλεῖς λαλεω talk; speak εἰς εις into; for τὰ ο the ὦτα ους ear τῶν ο the ἀνθρώπων ανθρωπος person; human τῶν ο the ἐπὶ επι in; on τῷ ο the τείχει τειχος wall
36:11 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֶלְיָקִים֩ ʔelyāqîm אֶלְיָקִים Eliakim וְ wᵊ וְ and שֶׁבְנָ֨א ševnˌā שֶׁבְנָא Shebna וְ wᵊ וְ and יֹואָ֜ח yôʔˈāḥ יֹואָח Joah אֶל־ ʔel- אֶל to רַב־שָׁקֵ֗ה rav-šāqˈē רַב שָׁקֵה rabshake דַּבֶּר־ dabber- דבר speak נָ֤א nˈā נָא yeah אֶל־ ʔel- אֶל to עֲבָדֶ֨יךָ֙ ʕᵃvāḏˈeʸḵā עֶבֶד servant אֲרָמִ֔ית ʔᵃrāmˈîṯ אֲרָמִי in Aramaic כִּ֥י kˌî כִּי that שֹׁמְעִ֖ים šōmᵊʕˌîm שׁמע hear אֲנָ֑חְנוּ ʔᵃnˈāḥᵊnû אֲנַחְנוּ we וְ wᵊ וְ and אַל־ ʔal- אַל not תְּדַבֵּ֤ר tᵊḏabbˈēr דבר speak אֵלֵ֨ינוּ֙ ʔēlˈênû אֶל to יְהוּדִ֔ית yᵊhûḏˈîṯ יְהוּדִי Jewish בְּ bᵊ בְּ in אָזְנֵ֣י ʔoznˈê אֹזֶן ear הָ hā הַ the עָ֔ם ʕˈām עַם people אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the חֹומָֽה׃ ḥômˈā חֹומָה wall
36:11. et dixit Eliachim et Sobna et Ioae ad Rabsacen loquere ad servos tuos syra lingua intellegimus enim ne loquaris ad nos iudaice in auribus populi qui est super murumAnd Eliacim, and Sobna, and Joahe said to Rabsaces: Speak to thy servants in the Syrian tongue: for we understand it: speak not to us in the Jews' language in the hearing of the people, that are upon the wall.
11. Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language; for we understand it: and speak not to us in the Jews’ language, in the ears of the people that are on the wall.
36:11. And Eliakim, and Shebna, and Joah said to Rabshakeh: “Speak to your servants in the Syrian language. For we understand it. Do not speak to us in the Jewish language, in the hearing of the people, who are upon the wall.”
36:11. Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language; for we understand [it]: and speak not to us in the Jews’ language, in the ears of the people that [are] on the wall.
Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language; for we understand [it]: and speak not to us in the Jews' language, in the ears of the people that [are] on the wall:

36:11 И сказал Елиаким и Севна и Иоах Рабсаку: говори рабам твоим по-арамейски, потому что мы понимаем, а не говори с нами по-иудейски, вслух народа, который на стене.
36:11
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
Ελιακιμ ελιακειμ Eliakeim; Eliakim
καὶ και and; even
Σομνας σομνας and; even
Ιωαχ ιωαχ talk; speak
πρὸς προς to; toward
τοὺς ο the
παῖδάς παις child; boy
σου σου of you; your
Συριστί συριστι hear
γὰρ γαρ for
ἡμεῖς ημεις we
καὶ και and; even
μὴ μη not
λάλει λαλεω talk; speak
πρὸς προς to; toward
ἡμᾶς ημας us
Ιουδαϊστί ιουδαιστι and; even
ἵνα ινα so; that
τί τις.1 who?; what?
λαλεῖς λαλεω talk; speak
εἰς εις into; for
τὰ ο the
ὦτα ους ear
τῶν ο the
ἀνθρώπων ανθρωπος person; human
τῶν ο the
ἐπὶ επι in; on
τῷ ο the
τείχει τειχος wall
36:11
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֶלְיָקִים֩ ʔelyāqîm אֶלְיָקִים Eliakim
וְ wᵊ וְ and
שֶׁבְנָ֨א ševnˌā שֶׁבְנָא Shebna
וְ wᵊ וְ and
יֹואָ֜ח yôʔˈāḥ יֹואָח Joah
אֶל־ ʔel- אֶל to
רַב־שָׁקֵ֗ה rav-šāqˈē רַב שָׁקֵה rabshake
דַּבֶּר־ dabber- דבר speak
נָ֤א nˈā נָא yeah
אֶל־ ʔel- אֶל to
עֲבָדֶ֨יךָ֙ ʕᵃvāḏˈeʸḵā עֶבֶד servant
אֲרָמִ֔ית ʔᵃrāmˈîṯ אֲרָמִי in Aramaic
כִּ֥י kˌî כִּי that
שֹׁמְעִ֖ים šōmᵊʕˌîm שׁמע hear
אֲנָ֑חְנוּ ʔᵃnˈāḥᵊnû אֲנַחְנוּ we
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תְּדַבֵּ֤ר tᵊḏabbˈēr דבר speak
אֵלֵ֨ינוּ֙ ʔēlˈênû אֶל to
יְהוּדִ֔ית yᵊhûḏˈîṯ יְהוּדִי Jewish
בְּ bᵊ בְּ in
אָזְנֵ֣י ʔoznˈê אֹזֶן ear
הָ הַ the
עָ֔ם ʕˈām עַם people
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ ha הַ the
חֹומָֽה׃ ḥômˈā חֹומָה wall
36:11. et dixit Eliachim et Sobna et Ioae ad Rabsacen loquere ad servos tuos syra lingua intellegimus enim ne loquaris ad nos iudaice in auribus populi qui est super murum
And Eliacim, and Sobna, and Joahe said to Rabsaces: Speak to thy servants in the Syrian tongue: for we understand it: speak not to us in the Jews' language in the hearing of the people, that are upon the wall.
36:11. And Eliakim, and Shebna, and Joah said to Rabshakeh: “Speak to your servants in the Syrian language. For we understand it. Do not speak to us in the Jewish language, in the hearing of the people, who are upon the wall.”
36:11. Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language; for we understand [it]: and speak not to us in the Jews’ language, in the ears of the people that [are] on the wall.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language; for we understand it: and speak not to us in the Jews' language, in the ears of the people that are on the wall. 12 But Rabshakeh said, Hath my master sent me to thy master and to thee to speak these words? hath he not sent me to the men that sit upon the wall, that they may eat their own dung, and drink their own piss with you? 13 Then Rabshakeh stood, and cried with a loud voice in the Jews' language, and said, Hear ye the words of the great king, the king of Assyria. 14 Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you. 15 Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us: this city shall not be delivered into the hand of the king of Assyria. 16 Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern; 17 Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards. 18 Beware lest Hezekiah persuade you, saying, The LORD will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria? 19 Where are the gods of Hamath and Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand? 20 Who are they among all the gods of these lands, that have delivered their land out of my hand, that the LORD should deliver Jerusalem out of my hand? 21 But they held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not. 22 Then came Eliakim, the son of Hilkiah, that was over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.
We may hence learn these lessons:-- 1. That, while princes and counsellors have public matters under debate, it is not fair to appeal to the people. It was a reasonable motion which Hezekiah's plenipotentiaries made, that this parley should be held in a language which the people did not understand (v. 11), because reasons of state are secret things and ought to be kept secret, the vulgar being incompetent judges of them. It is therefore an unfair practice, and not doing as men would be done by, to incense subjects against their rulers by base insinuations. 2. Proud and haughty scorners, the fairer they are spoken to, commonly speak the fouler. Nothing could be said more mildly and respectfully than that which Hezekiah's agents said to Rabshakeh. Besides that the thing itself was just which they desired, they called themselves his servants, they petitioned for it: Speak, we pray thee; but this made him the more spiteful and imperious. To give rough answers to those who give us soft answers is one way of rendering evil for good; and those are wicked indeed, and it is to be feared incurable, with whom that which usually turns away wrath does but make bad worse. 3. When Satan would tempt men from trusting in God, and cleaving to him, he does so by insinuating that in yielding to him they may better their condition; but it is a false suggestion, and grossly absurd, and therefore to be rejected with the utmost abhorrence. When the world and the flesh say to us, "Make an agreement with us and come out to us, submit to our dominion and come into our interests, and you shall eat every one of his own vine," they do but deceive us, promising liberty when they would lead us into the basest captivity and slavery. One might as well take Rabshakeh's word as theirs for kind usage and fair quarter; therefore, when they speak fair, believe them not. Let them say what they will, there is no land like the land of promise, the holy land. 4. Nothing can be more absurd in itself, nor a greater affront to the true and living God, than to compare him with the gods of the heathen; as if he could do no more for the protection of his worshippers than they can for the protection of theirs, and as if the God of Israel could as easily be mastered as the gods of Hamath and Arphad, whereas they are vanity and a lie. They are nothing; he is the great I AM: they are the creatures of men's fancy and the works of men's hands; he is the Creator of all things. 5. Presumptuous sinners are ready to think that, because they have been too hard for their fellow-creatures, they are therefore a match for their Creator. This and the other nation they have subdued, and therefore the Lord himself shall not deliver Jerusalem out of their hand. But, though the potsherds may strive with the potsherds of the earth, let them not strive with the potter. 6. It is sometimes prudent not to answer a fool according to his folly. Hezekiah's command was, "Answer him not; it will but provoke him to rail and blaspheme yet more and more; leave it to God to stop his mouth, for you cannot." They had reason enough on their side, but it would be hard to speak it to such an unreasonable adversary without a mixture of passion; and, if they should fall a railing like him, Rabshakeh would be much too hard for them at that weapon. 7. It becomes the people of God to lay to heart the dishonour done to God by the blasphemies of wicked men, though they do not think it prudent to reply to those blasphemies. Though they answered him not a word, yet they rent their clothes, in a holy zeal for the glory of God's name and a holy indignation at the contempt put upon it. They tore their garments when they heard blasphemy, as taking no pleasure in their own ornaments when God's honour suffered.
Albert Barnes: Notes on the Bible - 1834
36:11: Speak, I pray thee, unto thy servants in the Syrian language - Hebrew, ארמית 'ă râ mı̂ yt - 'Aramean.' Aram, or Aramea, properly meaning a high region, or the highlands, was of wider extent than Syria Proper, and comprehended not only Syria, but Mesopotamia. It usually denotes however, Syria Proper, of which the capital was Damascus. The language of all this country was probably the same - the Syrian or Aramean, a language of the same family as the Hebrew, and having a strong resemblance to that and to the Chaldee. This was not properly the language of Assyria, where probably a dialect composed of the language of the Medes and Persians was employed. But the Syriac language was spoken in different parts of Assyria. It was spoken in Mesopotamia, and doubtless in some of the provinces of the Assyrian empire, and might be presumed to be understood by Rabshakeh, and those with him. The Jews had contact with the Syrians, and those who had been sent out by Hezekiah had learned to speak that. It is not probable that they understood the Medo-Persian tongue that was spoken by the Assyrians usually. The Syriac or Aramean was probably the most common language which was spoken in that region. Its knowledge pRev_ailed in the time of the Saviour, and was that which he usually spoke.
In the Jews' language - (יחוּדית yehû dı̂ yt). The language of Judah. It is remarkable that they did not call it the Hebrew language. But there might have been some national pride in regard to this. The Hebrew language had been the common language of all the Jews, and had been spoken by those of the kingdom of Israel or Samaria, as well as by those of the kingdom of Judah. But after the Rev_olt of the ten tribes it is possible that they might have claimed the language as their own, and regarded the Hebrew - the venerable language of their fathers - as belonging to them especially, as they claimed everything that was sacred or venerable in the nation, and hence, they spoke of it as the language of Judah. The name of Judah, or Jews, which is derived from Judah, was, after the removal of the ten tribes, given to the entire nation - a name which is retained to the present time. In Isa 19:18, it is called the language of Canaan (see the note on that place).
In the ears of the people that are on the wall - This conference took place evidently near the city, and within hearing distance. Doubtless the people of the city, feeling a curiosity to hear the message of the Assyrian, crowded the walls. The Jewish ambassadors were apprehensive that what was said by Rabshakeh would alienate their minds from Hezekiah, and requested that the conference might be conducted in a language which they could not understand.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:11: in the Syrian: Kg2 18:26, Kg2 18:27; Ezr 4:7; Dan 2:4
Carl Friedrich Keil and Franz Delitzsch
36:11
The concluding words, in which the Assyrian boasts of having Jehovah on his side, affect the messengers of Hezekiah in the keenest manner, especially because of the people present. "Then said Eliakim (K. the son of Hilkiyahu), and Shebna, and Joah, to Rabshakeh, Pray, speak to thy servants in Aramaean, for we understand it; and do not speak to (K. with) us in Jewish, in the ears of the people that are on the wall." They spoke Yehūdı̄th, i.e., the colloquial language of the kingdom of Judah. The kingdom of Israel was no longer in existence, and the language of the Israelitish nation, as a whole, might therefore already be called Judaean (Jewish), as in Neh 13:24, more especially as there may have been a far greater dialectical difference between the popular speech of the northern and southern kingdoms, than we can gather from the biblical books that were written in the one or the other. Aramaean ('arâmı̄th), however, appears to have been even then, as it was at a later period (Ezra 4:7), the language of intercourse between the empire of Eastern Asia and the people to the west of the Tigris (compare Alex. Polyhistor in Euseb. chron. arm. i. 43, where Sennacherib is said to have erected a monument with a Chaldean inscription); and consequently educated Judaeans not only understood it, but were able to speak it, more especially those who were in the service of the state. Assyrian, on the contrary, was unintelligible to Judaeans (Is 28:11; Is 33:19), although this applied comparatively less to the true Assyrian dialect, which was Semitic, and can be interpreted for the most part from the Hebrew (see Oppert's "Outlines of an Assyrian Grammar" in the Journal Asiatique, 1859), than to the motley language of the Assyrian army, which was a compound of Arian and Turanian elements. The name Sennacherib (Sanchērı̄bh = סן־אסהי־ירב, lxx Sennachēreim, i.e., "Sin, the moon-god, had multiplied the brethren") is Semitic; on the other hand, the name Tartan, which cannot be interpreted either from the Semitic or the Arian, is an example of the element referred to, which was so utterly strange to a Judaean ear.
Geneva 1599
36:11 Then said Eliakim and Shebna and Joah to Rabshakeh, (k) Speak, I pray thee, to thy servants in the Syrian language; for we understand [it]: and speak not to us in the Jews' language, in the ears of the people that [are] on the wall.
(k) They were afraid, lest by his words, he should have stirred up the people against the king, and also pretended to grow to some appointment with him.
John Gill
36:11 Then said Eliakim and Shebah and Joah unto Rabshakeh,.... That is, one of them addressed him in the name of the rest; for the verb is singular; and what follows confirms it; perhaps Eliakim was the speaker:
speak, I pray thee, unto thy servants in the Syriac language; which was somewhat different from the Hebrew, in which he spoke, and which was not understood by the common people, and for that reason desired:
for we understand it; or hear it; could hear it, so as to understand it; it being common in all courts, as the French tongue now; the Assyrian empire being very large, and so had been learned by these courtiers, for the sake of negotiation or commerce, when the common people had no concern with it:
and speak not to us in the Jews' language, in the ears of the people that are on the wall; the wall of the city, where the commissioners were, who would not venture themselves out of the city, in the hands of so perfidious an enemy: and the men on the wall were such, who either were placed there to defend the city, and so were soldiers, or people that were gathered together to see the ambassadors of the king of Assyria, and to hear, as much as they could, what passed between them and the ministers of Hezekiah; and as this speech of Eliakim's showed great submissiveness in praying and entreating Rabshakeh to speak to them in another language, and a mean abject spirit, in saying they were his servants, so a great degree of timorousness in them, and diffidence of the people, lest they should be terrified, and be for giving up the city at once into the hands of the enemy; this looks like a piece of bad policy, and some think that Shebna was the contriver of it, and the adviser to it, in order to give Rabshakeh a hint of their fears, and of the disposition of the people, and put him in higher spirits, and on railing the more, and thereby still work the more on the people's fears; however, it had this effect on him, as follows.
Robert Jamieson, A. R. Fausset and David Brown
36:11 Syrian--rather, "Aramean": the language spoken north and east of Palestine, and understood by the Assyrians as belonging to the same family of languages as their own: nearly akin to Hebrew also, though not intelligible to the multitude (compare 4Kings 5:5-7). "Aram" means a "high land," and includes parts of Assyria as well as Syria.
Jews' language--The men of Judah since the disruption of Israel, claimed the Hebrew as their own peculiarly, as if they were now the only true representatives of the whole Hebrew twelve tribes.
ears of . . . people on . . . wall--The interview is within hearing distance of the city. The people crowd on the wall, curious to hear the Assyrian message. The Jewish rulers fear that it will terrify the people and therefore beg Rab-shakeh to speak Aramean.
36:1236:12: Ասէ ցնոսա Ռափսակ. Միթէ առ տէ՞րն ձեր՝ կամ առ ձե՞զ առաքեաց զիս տէր իմ խօսել զբանս զայսոսիկ. ո՞չ ապաքէն առ մարդիկդ որ նստին ՚ի վերայ պարսպիդ. զի մի՛ ուտիցեն զաղբ եւ ըմպիցեն զմէ՛զս իւրեանց ձեւք հանդերձ։
12 Ռափսակը նրանց ասաց. «Մի՞թէ միայն ձեր տիրոջ մօտ կամ ձեզ մօտ է ուղարկել ինձ իմ տէրը, որ խօսեմ այս բաները, եւ ո՞չ արդեօք այն մարդկանց մօտ, որոնք նստում են այդ պարսպի վրայ, որպէսզի ձեզ հետ միասին չուտեն իրենց աղբը եւ չխմեն իրենց մէզը»:
12 Բայց Ռափսակ ըսաւ. «Միթէ այս խօսքերը լսելու համար իմ տէրս զիս միայն քու տիրոջդ ու քեզի՞ ղրկեց. չէ՞ որ այն մարդոց ալ՝ որոնք պարսպին վրայ կը նստին ձեզի հետ իրենց աղբը ուտելու ու իրենց մէզը խմելու»։
Ասէ ցնոսա Ռափսակ. Միթէ առ տէ՞րն ձեր կամ առ ձե՞զ առաքեաց զիս տէր իմ խօսել զբանս զայսոսիկ. ո՞չ ապաքէն առ մարդիկդ որ նստին ի վերայ պարսպիդ, [529]զի մի՛ ուտիցեն զաղբ եւ ըմպիցեն`` զմէզս իւրեանց ձեւք հանդերձ:

36:12: Ասէ ցնոսա Ռափսակ. Միթէ առ տէ՞րն ձեր՝ կամ առ ձե՞զ առաքեաց զիս տէր իմ խօսել զբանս զայսոսիկ. ո՞չ ապաքէն առ մարդիկդ որ նստին ՚ի վերայ պարսպիդ. զի մի՛ ուտիցեն զաղբ եւ ըմպիցեն զմէ՛զս իւրեանց ձեւք հանդերձ։
12 Ռափսակը նրանց ասաց. «Մի՞թէ միայն ձեր տիրոջ մօտ կամ ձեզ մօտ է ուղարկել ինձ իմ տէրը, որ խօսեմ այս բաները, եւ ո՞չ արդեօք այն մարդկանց մօտ, որոնք նստում են այդ պարսպի վրայ, որպէսզի ձեզ հետ միասին չուտեն իրենց աղբը եւ չխմեն իրենց մէզը»:
12 Բայց Ռափսակ ըսաւ. «Միթէ այս խօսքերը լսելու համար իմ տէրս զիս միայն քու տիրոջդ ու քեզի՞ ղրկեց. չէ՞ որ այն մարդոց ալ՝ որոնք պարսպին վրայ կը նստին ձեզի հետ իրենց աղբը ուտելու ու իրենց մէզը խմելու»։
zohrab-1805▾ eastern-1994▾ western am▾
36:1236:12 И сказал Рабсак: разве {только} к господину твоему и к тебе послал меня господин мой сказать слова сии? Нет, {также} и к людям, которые сидят на стене, чтобы есть помет свой и пить мочу свою с вами.
36:12 καὶ και and; even εἶπεν επω say; speak Ραψακης ραψακης to; toward αὐτούς αυτος he; him μὴ μη not πρὸς προς to; toward τὸν ο the κύριον κυριος lord; master ὑμῶν υμων your ἢ η or; than πρὸς προς to; toward ὑμᾶς υμας you ἀπέσταλκέν αποστελλω send off / away με με me ὁ ο the κύριός κυριος lord; master μου μου of me; mine λαλῆσαι λαλεω talk; speak τοὺς ο the λόγους λογος word; log τούτους ουτος this; he οὐχὶ ουχι not; not actually πρὸς προς to; toward τοὺς ο the ἀνθρώπους ανθρωπος person; human τοὺς ο the καθημένους καθημαι sit; settle ἐπὶ επι in; on τῷ ο the τείχει τειχος wall ἵνα ινα so; that φάγωσιν φαγω swallow; eat κόπρον κοπρος and; even πίωσιν πινω drink οὖρον ουρον with; amid ὑμῶν υμων your ἅμα αμα at once; together
36:12 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say רַב־שָׁקֵ֗ה rav-šāqˈē רַב שָׁקֵה rabshake הַ ha הֲ [interrogative] אֶ֨ל ʔˌel אֶל to אֲדֹנֶ֤יךָ ʔᵃḏōnˈeʸḵā אָדֹון lord וְ wᵊ וְ and אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to שְׁלָחַ֣נִי šᵊlāḥˈanî שׁלח send אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord לְ lᵊ לְ to דַבֵּ֖ר ḏabbˌēr דבר speak אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these הֲ hᵃ הֲ [interrogative] לֹ֣א lˈō לֹא not עַל־ ʕal- עַל upon הָ hā הַ the אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man הַ ha הַ the יֹּֽשְׁבִים֙ yyˈōšᵊvîm ישׁב sit עַל־ ʕal- עַל upon הַ֣ hˈa הַ the חֹומָ֔ה ḥômˈā חֹומָה wall לֶ le לְ to אֱכֹ֣ל ʔᵉḵˈōl אכל eat אֶת־ ʔeṯ- אֵת [object marker] צֹואָתָ֗םחראיהם *ṣôʔāṯˈām צֹאָה vomit וְ wᵊ וְ and לִ li לְ to שְׁתֹּ֛ות šᵊttˈôṯ שׁתה drink אֶת־ ʔeṯ- אֵת [object marker] מֵימֵ֥ישׁי *mêmˌê מַיִם water רַגְלֵיהֶ֖םניהם *raḡlêhˌem רֶגֶל foot עִמָּכֶֽם׃ ʕimmāḵˈem עִם with
36:12. et dixit ad eos Rabsaces numquid ad dominum tuum et ad te misit me dominus meus ut loquerer omnia verba ista et non potius ad viros qui sedent in muro ut comedant stercora sua et bibant urinam pedum suorum vobiscumAnd Rabsaces said to them: Hath my master sent me to thy master and to thee, to speak all these words; and not rather to the men that sit on the wall; that they may eat their own dung, and drink their urine with you?
12. But Rabshakeh said, Hath my master sent me to thy master, and to thee, to speak these words? not to the men that sit upon the wall, to eat their own dung, and to drink their own water with you?
36:12. And Rabshakeh said to them: “Has my lord sent me to your lord and to you in order to speak all these words, and not even more so to the men who are sitting on the wall, so that they may eat their own dung and drink their own urine with you?”
36:12. But Rabshakeh said, Hath my master sent me to thy master and to thee to speak these words? [hath he] not [sent me] to the men that sit upon the wall, that they may eat their own dung, and drink their own piss with you?
But Rabshakeh said, Hath my master sent me to thy master and to thee to speak these words? [hath he] not [sent me] to the men that sit upon the wall, that they may eat their own dung, and drink their own piss with you:

36:12 И сказал Рабсак: разве {только} к господину твоему и к тебе послал меня господин мой сказать слова сии? Нет, {также} и к людям, которые сидят на стене, чтобы есть помет свой и пить мочу свою с вами.
36:12
καὶ και and; even
εἶπεν επω say; speak
Ραψακης ραψακης to; toward
αὐτούς αυτος he; him
μὴ μη not
πρὸς προς to; toward
τὸν ο the
κύριον κυριος lord; master
ὑμῶν υμων your
η or; than
πρὸς προς to; toward
ὑμᾶς υμας you
ἀπέσταλκέν αποστελλω send off / away
με με me
ο the
κύριός κυριος lord; master
μου μου of me; mine
λαλῆσαι λαλεω talk; speak
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
οὐχὶ ουχι not; not actually
πρὸς προς to; toward
τοὺς ο the
ἀνθρώπους ανθρωπος person; human
τοὺς ο the
καθημένους καθημαι sit; settle
ἐπὶ επι in; on
τῷ ο the
τείχει τειχος wall
ἵνα ινα so; that
φάγωσιν φαγω swallow; eat
κόπρον κοπρος and; even
πίωσιν πινω drink
οὖρον ουρον with; amid
ὑμῶν υμων your
ἅμα αμα at once; together
36:12
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
רַב־שָׁקֵ֗ה rav-šāqˈē רַב שָׁקֵה rabshake
הַ ha הֲ [interrogative]
אֶ֨ל ʔˌel אֶל to
אֲדֹנֶ֤יךָ ʔᵃḏōnˈeʸḵā אָדֹון lord
וְ wᵊ וְ and
אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to
שְׁלָחַ֣נִי šᵊlāḥˈanî שׁלח send
אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord
לְ lᵊ לְ to
דַבֵּ֖ר ḏabbˌēr דבר speak
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
הֲ hᵃ הֲ [interrogative]
לֹ֣א lˈō לֹא not
עַל־ ʕal- עַל upon
הָ הַ the
אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man
הַ ha הַ the
יֹּֽשְׁבִים֙ yyˈōšᵊvîm ישׁב sit
עַל־ ʕal- עַל upon
הַ֣ hˈa הַ the
חֹומָ֔ה ḥômˈā חֹומָה wall
לֶ le לְ to
אֱכֹ֣ל ʔᵉḵˈōl אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
צֹואָתָ֗םחראיהם
*ṣôʔāṯˈām צֹאָה vomit
וְ wᵊ וְ and
לִ li לְ to
שְׁתֹּ֛ות šᵊttˈôṯ שׁתה drink
אֶת־ ʔeṯ- אֵת [object marker]
מֵימֵ֥ישׁי
*mêmˌê מַיִם water
רַגְלֵיהֶ֖םניהם
*raḡlêhˌem רֶגֶל foot
עִמָּכֶֽם׃ ʕimmāḵˈem עִם with
36:12. et dixit ad eos Rabsaces numquid ad dominum tuum et ad te misit me dominus meus ut loquerer omnia verba ista et non potius ad viros qui sedent in muro ut comedant stercora sua et bibant urinam pedum suorum vobiscum
And Rabsaces said to them: Hath my master sent me to thy master and to thee, to speak all these words; and not rather to the men that sit on the wall; that they may eat their own dung, and drink their urine with you?
36:12. And Rabshakeh said to them: “Has my lord sent me to your lord and to you in order to speak all these words, and not even more so to the men who are sitting on the wall, so that they may eat their own dung and drink their own urine with you?”
36:12. But Rabshakeh said, Hath my master sent me to thy master and to thee to speak these words? [hath he] not [sent me] to the men that sit upon the wall, that they may eat their own dung, and drink their own piss with you?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
36:12: That they may eat their own dung "Destined to eat their own dung" - לאכל leechol, that they may eat, as our translation literally renders it. But the Syriac reads מאכל meechol, that they may not eat, perhaps rightly, and afterward ומשתות umishshethoth, or ושתות ushethoth, to the same purpose. Seventeen of Dr. Kennicott's MSS., ten of De Rossi's and two of my own, read מימי meymey, the water; mine have מימי שניהם meymey sheneyhem, and write in the margin מימי רגליהם meymey regaleyhem, the water of their feet, a modest way of expressing urine.
Albert Barnes: Notes on the Bible - 1834
36:12: Hath my master sent me to thy master and to thee? - To Hezekiah, and to you alone. A part of my purpose is to address the people, to induce them to leave Hezekiah, and to offer no resistance to the Assyrian.
To the men that sit on the wall ... - The meaning of this is, that the inhabitants of the city, if they do not surrender, will be subjected to the severest evils of famine. If they did not surrender, it was the purpose of the Assyrian to lay siege to the city, and to reduce it. But it was often the work of years to reduce and take a city. Nebuchadnezzar spent thirteen years before Tyre, and the Greeks employed ten in reducing ancient Troy. The sense here is, therefore, that unless the people could be induced to surrender to Sennacherib, they would be subjected to all the horrors of a siege, when they would be reduced to the most deplorable state of necessity and want. The idea in the whole verse is clearly expressed in the parallel place in Ch2 32:11 : 'Doth not Hezekiah persuade you to give over yourselves to die by famine and by thirst, saying, The Lord our God shall deliver us out of the hand of the king of Assyria?' In regard to the indelicacy of this passage, we may observe:
1. That the Masoretes in the Hebrew text have so pointed the words used, that in reading it the offensiveness would be considerably avoided. It is common in the Hebrew Scriptures, when a word is used in the text that is indelicate, to place another word in the margin, and the vowel-points that belong to the word in the margin are applied to the word in the text, and the word in the margin is thus commonly read. In accordance with this custom among the Jews, it is evident that more delicacy might have been observed by our translators in this, and in some other places of the Scriptures.
2. The customs, habits, and modes of expression of people in different nations and times, differ. What appears indelicate at one time or in one country, may not only be tolerated, but common in another. Many things are esteemed indelicate among us which are not so in polite and refined France; many expressions are so regarded now which were not in the time when the Bible was translated into English. Many things may be to us offensive which were not so to the Syrians, the Babylonians, and the Jews; and many modes of expression which are common now, and consistent with all our notions of refinement, may appear improper in some other period of the world. There are many things in Shakespere, and in most of the Old English writers, which cannot now be read without a blush. Yet need I say that those expressions will be heard with unconcern in the theater by those whose delicacy is most offended by some expression in the Bible? There are things infinitely more offensive to delicacy in Byron, and Moore, and even Burns, than there are in the Scriptures; and yet are these not read without a murmur by those who make the loudest complaints of the slightest departure from delicacy in the Bible?
3. There is another remark to be made in regard to this. Isaiah is not at all responsible for the indelicacy of the language here. He is simply a historian. He did not say it; nor is he responsible for it. If there is indelicacy in it, it is not in recording it, but in saying it; and the responsibility is on Rabshakeh. If Isaiah undertook to make a record of an important transaction, what right had he to abridge it, or contract it, or to make it different from what it was?
4. And again: it was of importance to give the true character of the attack which was made on Jerusalem. The coming of Sennacherib was attended with pride, and insolence, and blasphemy; and it was important to state the true character of the transaction. and to record just what was said and done. Hence, Isaiah, as a faithful historian, recorded the coming of the Assyrians; the expressions of their haughtiness, insolence, and pride; their vain boasting, and their reproaches of Yahweh; and for the same reason he has recorded the gross and indelicate language which they used to add to the trials of the Jews. Let him who used the language, and not him who recorded it, bear the blame.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:12: that they may: Isa 9:20; Lev 26:29; Deu 28:53-57; Kg2 6:25-29, Kg2 18:27; Jer 19:9; Lam 4:9, Lam 4:10; Eze 4:16
Carl Friedrich Keil and Franz Delitzsch
36:12
The harsh reply is given in Is 36:12. "Then Rabshakeh said (K. to them), Has my lord sent me to (K. העל) the men who sit upon the wall, to eat their dung, and to drink their urine together with you?" - namely, because their rulers were exposing them to a siege which would involve the most dreadful state of famine.
John Gill
36:12 But Rabshakeh said, hath my master sent me to thy master, and to thee, to speak these words?.... That is, to them only, that he should use a language only understood by them:
hath he not sent me to the men that sit upon the wall; and therefore it is proper to speak in a language which they understand, and to let them know that if they will not surrender up the city, but will attempt to hold out a siege, they must expect
that they may eat their own dung, and drink their own piss with you? suggesting that they must expect a close siege, which would not be broke up until the city was taken; the consequence of which would be such a famine, that they would be reduced to such extremities. The Jews have substituted other words in the margin, instead of those in the text, as more cleanly, and less offensive; for "dung" they put "excrement", and for "piss" they read "the waters of the feet"; and had we in our version put excrement and urine instead of these words, it would have been more decent.
Robert Jamieson, A. R. Fausset and David Brown
36:12 Is it to thy master and thee that I am sent? Nay, it is to the men on the wall, to let them know (so far am I from wishing them not to hear, as you would wish), that unless they surrender, they shall be reduced to the direst extremities of famine in the siege (2Chron 32:11, explains the word here), namely, to eat their own excrements: or, connecting, "that they may eat," &c., with "sit upon the wall"; who, as they hold the wall, are knowingly exposing themselves to the direst extremities [MAURER]. Isaiah, as a faithful historian, records the filthy and blasphemous language of the Assyrians to mark aright the true character of the attack on Jerusalem.
36:1336:13: Յո՛տն եկա՛ց Ռափսակ՝ եւ աղաղակեաց ՚ի ձայն մեծ Հրէարէն՝ եւ ասէ. Լուարո՛ւք զպատգամս թագաւորին մեծի արքային Ասորեստանեայց։
13 Ռափսակը ոտքի ելաւ եւ բարձր ձայնով հրէերէն կանչեց ու ասաց. «Լսեցէ՜ք Ասորեստանի մեծ արքայի թագաւորական պատգամները:
13 Ռափսակ ոտքի ելաւ ու մեծ ձայնով մը Եբրայեցերէն աղաղակեց ու ըսաւ. «Մեծ թագաւորին, Ասորեստանի թագաւորին, խօսքերուն մտիկ ըրէ՛ք։
Յոտն եկաց Ռափսակ եւ աղաղակեաց ի ձայն մեծ Հրեարէն` եւ ասէ. Լուարուք զպատգամս թագաւորին մեծի արքային Ասորեստանեայց:

36:13: Յո՛տն եկա՛ց Ռափսակ՝ եւ աղաղակեաց ՚ի ձայն մեծ Հրէարէն՝ եւ ասէ. Լուարո՛ւք զպատգամս թագաւորին մեծի արքային Ասորեստանեայց։
13 Ռափսակը ոտքի ելաւ եւ բարձր ձայնով հրէերէն կանչեց ու ասաց. «Լսեցէ՜ք Ասորեստանի մեծ արքայի թագաւորական պատգամները:
13 Ռափսակ ոտքի ելաւ ու մեծ ձայնով մը Եբրայեցերէն աղաղակեց ու ըսաւ. «Մեծ թագաւորին, Ասորեստանի թագաւորին, խօսքերուն մտիկ ըրէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
36:1336:13 И встал Рабсак, и возгласил громким голосом по-иудейски, и сказал: слушайте слово царя великого, царя Ассирийского!
36:13 καὶ και and; even ἔστη ιστημι stand; establish Ραψακης ραψακης and; even ἐβόησεν βοαω scream; shout φωνῇ φωνη voice; sound μεγάλῃ μεγας great; loud Ιουδαϊστὶ ιουδαιστι and; even εἶπεν επω say; speak ἀκούσατε ακουω hear τοὺς ο the λόγους λογος word; log τοῦ ο the βασιλέως βασιλευς monarch; king τοῦ ο the μεγάλου μεγας great; loud βασιλέως βασιλευς monarch; king Ἀσσυρίων ασσυριος Assyrios; Assirios
36:13 וַֽ wˈa וְ and יַּעֲמֹד֙ yyaʕᵃmˌōḏ עמד stand רַב־שָׁקֵ֔ה rav-šāqˈē רַב שָׁקֵה rabshake וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call בְ vᵊ בְּ in קֹול־ qôl- קֹול sound גָּדֹ֖ול gāḏˌôl גָּדֹול great יְהוּדִ֑ית yᵊhûḏˈîṯ יְהוּדִי Jewish וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say שִׁמְע֗וּ šimʕˈû שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵ֛י divrˈê דָּבָר word הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king הַ ha הַ the גָּדֹ֖ול ggāḏˌôl גָּדֹול great מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
36:13. et stetit Rabsaces et clamavit voce magna iudaice et dixit audite verba regis magni regis AssyriorumThen Rabsaces stood, and cried out with a loud voice in the Jews' language, and said: Hear the words of the great king, the king of the Assyrians.
13. Then Rabshakeh stood, and cried with a loud voice in the Jews’ language, and said, Hear ye the words of the great king, the king of Assyria.
36:13. Then Rabshakeh stood up, and he cried out with a loud voice in the Jewish language, and he said: “Listen to the words of the great king, the king of the Assyrians.
36:13. Then Rabshakeh stood, and cried with a loud voice in the Jews’ language, and said, Hear ye the words of the great king, the king of Assyria.
Then Rabshakeh stood, and cried with a loud voice in the Jews' language, and said, Hear ye the words of the great king, the king of Assyria:

36:13 И встал Рабсак, и возгласил громким голосом по-иудейски, и сказал: слушайте слово царя великого, царя Ассирийского!
36:13
καὶ και and; even
ἔστη ιστημι stand; establish
Ραψακης ραψακης and; even
ἐβόησεν βοαω scream; shout
φωνῇ φωνη voice; sound
μεγάλῃ μεγας great; loud
Ιουδαϊστὶ ιουδαιστι and; even
εἶπεν επω say; speak
ἀκούσατε ακουω hear
τοὺς ο the
λόγους λογος word; log
τοῦ ο the
βασιλέως βασιλευς monarch; king
τοῦ ο the
μεγάλου μεγας great; loud
βασιλέως βασιλευς monarch; king
Ἀσσυρίων ασσυριος Assyrios; Assirios
36:13
וַֽ wˈa וְ and
יַּעֲמֹד֙ yyaʕᵃmˌōḏ עמד stand
רַב־שָׁקֵ֔ה rav-šāqˈē רַב שָׁקֵה rabshake
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
בְ vᵊ בְּ in
קֹול־ qôl- קֹול sound
גָּדֹ֖ול gāḏˌôl גָּדֹול great
יְהוּדִ֑ית yᵊhûḏˈîṯ יְהוּדִי Jewish
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
שִׁמְע֗וּ šimʕˈû שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
דִּבְרֵ֛י divrˈê דָּבָר word
הַ ha הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
הַ ha הַ the
גָּדֹ֖ול ggāḏˌôl גָּדֹול great
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
36:13. et stetit Rabsaces et clamavit voce magna iudaice et dixit audite verba regis magni regis Assyriorum
Then Rabsaces stood, and cried out with a loud voice in the Jews' language, and said: Hear the words of the great king, the king of the Assyrians.
36:13. Then Rabshakeh stood up, and he cried out with a loud voice in the Jewish language, and he said: “Listen to the words of the great king, the king of the Assyrians.
36:13. Then Rabshakeh stood, and cried with a loud voice in the Jews’ language, and said, Hear ye the words of the great king, the king of Assyria.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
36:13: Then Rabshakeh stood - Indicating the posture of a man who intends to speak to them at a distance.
And cried with a loud voice - So that those on the wall could bear.
The words of the king ... - (See the note at Isa 36:4)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:13: cried: Sa1 17:8-11; Kg2 18:28-32; Ch2 32:18; Psa 17:10-13, Psa 73:8, Psa 73:9, Psa 82:6, Psa 82:7
Hear: Isa 36:4, Isa 8:7, Isa 10:8-13; Eze 31:3-10; Dan 4:37
Carl Friedrich Keil and Franz Delitzsch
36:13
After Rabshakeh had refused the request of Hezekiah's representatives in this contemptuous manner, he turned in defiance of them to the people themselves. "Then Rabshakeh went near, and cried with a loud voice in the Jewish language (K. and spake), and said, Hear the words (K. the word) of the great king, the king of Asshur. Thus saith the king, Let not Hizkiyahu practise deception upon you (יסה, K. יסהיא)); for he cannot deliver you (K. out of his hand). And let not Hizkiyahu feed you with hope in Jehovah, saying, Jehovah will deliver, yea, deliver us: (K. and) this city will not be delivered into the hand of the king of Asshur. Hearken not to Hizkiyahu: for thus saith the king (hammelekh, K. melekh) of Asshur, Enter into a connection of mutual good wishes with me, and come out to me: and enjoy every one his vine, and every one his fig-tree, and drink every one the water of his cistern; till I come and take you away into a land like your land, a land of corn and wine, a land of bread-corn and vineyards (K. a land full of fine olive-trees and honey, and live and do not die, and hearken not to Hizkiyahu); that Hizkiyahu to not befool you (K. for he befools you), saying, Jehovah will deliver us! Have the gods of the nations delivered (K. really delivered) every one his land out of the hand of the king of Asshur? Where are the gods of Hamath and Arpad? where the gods of Sepharvayim (K. adds, Hena‛ and ‛Ivah)? and how much less (וכי, K. כּי) have they delivered that Samaria out of my hand? Who were they among all the gods of these (K. of the) lands, who delivered their land out of my hand? how much less will Jehovah deliver Jerusalem out of my hand!? The chronicler also has this continuation of Rabshakeh's address in part (2Chron 32:13-15), but he has fused into one the Assyrian self-praise uttered by Rabshakeh on his first and second mission. The encouragement of the people, by referring to the help of Jehovah (2Chron 32:6-8), is placed by him before this first account is given by Isaiah, and forms a conclusion to the preparations for the contest with Asshur as there described. Rabshakeh now draws nearer to the wall, and harangues the people. השּׁיא is construed here with a dative (to excite treacherous hopes); whereas in 2Chron 32:15 it is written with an accusative. The reading מיּדו is altered from מיּדי in Is 36:20, which is inserted still more frequently by the chronicler. The reading את־העיר with תנּתן is incorrect; it would require ינּתן (Ges. 143, 1a). To make a berâkhâh with a person was equivalent to entering into a relation of blessing, i.e., into a state of mind in which each wished all prosperity to the other. This was probably a common phrase, though we only meet with it here. יצא, when applied to the besieged, is equivalent to surrendering (e.g., 1Kings 11:3). If they did that, they should remain in quiet possession and enjoyment, until the Assyrian fetched them away (after the Egyptian campaign was over), and transported them to a land which he describes to them in the most enticing terms, in order to soften down the inevitable transportation. It is a question whether the expansion of this picture in the book of Kings is original or not; since ועוּה הנע in Is 36:19 appears to be also tacked on here from Is 37:13 (see at this passage). On Hamath and Arpad (to the north of Haleb in northern Syria, and a different place from Arvad = Arad), see Is 10:9. Sepharvayim (a dual form, the house of the Sepharvı̄m, 4Kings 17:31) is the Sipphara of Ptol. v. 18, 7, the southernmost city of Mesopotamia, on the left bank of the Euphrates; Pliny's Hipparenum on the Narraga, i.e., the canal, nehar malkâ, the key to the irrigating or inundating works of Babylon, which were completed afterwards by Nebuchadnezzar (Plin. h. n. vi. 30); probably the same place as the sun-city, Sippara, in which Xisuthros concealed the sacred books before the great flood (see K. Mller's Fragmenta Historicorum Gr. ii. 501-2). פּן in Is 36:18 has a warning meaning (as if it followed לכם השּׁמרו ); and both וכי and כּי in Is 36:19, Is 36:20, introduce an exclamatory clause when following a negative interrogatory sentence: and that they should have saved," or "that Jehovah should save," equivalent to "how much less have they saved, or will He save" (Ewald, 354, c; comp. אף־כּי, 2Chron 32:15). Rabshakeh's words in Is 36:18-20 are the same as those in Is 10:8-11. The manner in which he defies the gods of the heathen, of Samaria, and last of all of Jerusalem, corresponds to the prophecy there. It is the prophet himself who acts as historian here, and describes the fulfilment of the prophecy, though without therefore doing violence to his character as a prophet.
John Gill
36:13 Then Rabshakeh stood, and cried with a loud voice in the Jews' language,.... In which he spoke before; but now he raised up himself, and elevated his voice, and strained himself to the utmost, that all the people might hear, and that he might strike a terror into them, and stir them up to mutiny and rebellion, and oblige their governors to give up the city into the hands of the Assyrians; this use he made of the request of Hezekiah's ministers, perceiving hereby their fears, and the disposition of the people:
and said, hear ye the words of the great king, the king of Assyria; See Gill on Is 36:4.
Robert Jamieson, A. R. Fausset and David Brown
36:13 Rab-shakeh speaks louder and plainer than ever to the men on the wall.
36:1436:14: Ա՛յսպէս ասէ արքայ. Մի՛ պատրեսցէ զձեզ Եզեկիա բանիւք՝ որովք ո՛չ կարէ փրկել զձեզ։
14 Այսպէս է ասում արքան. “Թող Եզեկիան ձեզ չմոլորեցնի այնպիսի խօսքերով, որոնցով չի կարող փրկել ձեզ:
14 Թագաւորը այսպէս կ’ըսէ. ‘Եզեկիա ձեզ թող չխաբէ, քանզի անիկա չի կրնար ձեզ ազատել։
Այսպէս ասէ արքայ. Մի՛ պատրեսցէ զձեզ Եզեկիա [530]բանիւք` որովք`` ոչ կարէ փրկել զձեզ:

36:14: Ա՛յսպէս ասէ արքայ. Մի՛ պատրեսցէ զձեզ Եզեկիա բանիւք՝ որովք ո՛չ կարէ փրկել զձեզ։
14 Այսպէս է ասում արքան. “Թող Եզեկիան ձեզ չմոլորեցնի այնպիսի խօսքերով, որոնցով չի կարող փրկել ձեզ:
14 Թագաւորը այսպէս կ’ըսէ. ‘Եզեկիա ձեզ թող չխաբէ, քանզի անիկա չի կրնար ձեզ ազատել։
zohrab-1805▾ eastern-1994▾ western am▾
36:1436:14 Так говорит царь: пусть не обольщает вас Езекия, ибо он не может спасти вас;
36:14 τάδε οδε further; this λέγει λεγω tell; declare ὁ ο the βασιλεύς βασιλευς monarch; king μὴ μη not ἀπατάτω απαταω delude; deceive ὑμᾶς υμας you Εζεκιας εζεκιας Ezekias λόγοις λογος word; log οἳ ος who; what οὐ ου not δυνήσονται δυναμαι able; can ῥύσασθαι ρυομαι rescue ὑμᾶς υμας you
36:14 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king אַל־ ʔal- אַל not יַשִּׁ֥א yaššˌi נשׁא beguile לָכֶ֖ם lāḵˌem לְ to חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah כִּ֥י kˌî כִּי that לֹֽא־ lˈō- לֹא not יוּכַ֖ל yûḵˌal יכל be able לְ lᵊ לְ to הַצִּ֥יל haṣṣˌîl נצל deliver אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
36:14. haec dicit rex non seducat vos Ezechias quia non poterit eruere vosThus saith the king: Let not Ezechias deceive you, for he shall not be able to deliver you.
14. Thus saith the king, Let not Hezekiah deceive you; for he shall not be able to deliver you:
36:14. Thus says the king: Do not let Hezekiah deceive you. For he will not be able to rescue you.
36:14. Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you.
Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you:

36:14 Так говорит царь: пусть не обольщает вас Езекия, ибо он не может спасти вас;
36:14
τάδε οδε further; this
λέγει λεγω tell; declare
ο the
βασιλεύς βασιλευς monarch; king
μὴ μη not
ἀπατάτω απαταω delude; deceive
ὑμᾶς υμας you
Εζεκιας εζεκιας Ezekias
λόγοις λογος word; log
οἳ ος who; what
οὐ ου not
δυνήσονται δυναμαι able; can
ῥύσασθαι ρυομαι rescue
ὑμᾶς υμας you
36:14
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
אַל־ ʔal- אַל not
יַשִּׁ֥א yaššˌi נשׁא beguile
לָכֶ֖ם lāḵˌem לְ to
חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
כִּ֥י kˌî כִּי that
לֹֽא־ lˈō- לֹא not
יוּכַ֖ל yûḵˌal יכל be able
לְ lᵊ לְ to
הַצִּ֥יל haṣṣˌîl נצל deliver
אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
36:14. haec dicit rex non seducat vos Ezechias quia non poterit eruere vos
Thus saith the king: Let not Ezechias deceive you, for he shall not be able to deliver you.
36:14. Thus says the king: Do not let Hezekiah deceive you. For he will not be able to rescue you.
36:14. Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
36:14: Let not Hezekiah deceive you - By inducing you to put your trust in Yahweh or in himself; or with promises that you will be delivered.
Not be able to deliver you - In Kg2 18:29, it is added, 'out of his hand;' but the sense is substantially the same.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:14: Isa 37:10-13; Kg2 19:10-13, Kg2 19:22; Ch2 32:11, Ch2 32:13-19; Dan 3:15-17, Dan 6:20; Dan 7:25; Th2 2:4; Rev 13:5, Rev 13:6
John Gill
36:14 Thus saith the king,.... The king of Assyria, whom he personated, whose general and ambassador he was; so he spake to command the greater awe of the people, and the more to terrify them:
let not Hezekiah deceive you; with fair words, promising protection and safety, making preparations for the defence of the city, and to oblige the besiegers to break up the siege of it:
for he shall not be able to deliver you; but if he was not, his God, whom he served, and in whom he trusted, was able to deliver them, and did deliver them; though he endeavoured to dissuade them from trusting in him, or hearkening to Hezekiah's persuasions thereunto, as in the following verse.
36:1536:15: Եւ մի՛ խաբեսցէ զձեզ Եզեկիա՝ թէ Աստուած փրկեսցէ զձեզ, եւ ո՛չ մատնիցի քաղաքս ՚ի ձեռս թագաւորին Ասորեստանեայց[9984]. [9984] Ոմանք. Եւ մի՛ ասասցէ ցձեզ Եզեկիա, եթէ Աստուած... եւ ո՛չ մատնի քաղաքդ ՚ի։
15 Եւ թող չխաբի ձեզ Եզեկիան, թէ Աստուած փրկելու է ձեզ, եւ այս քաղաքը Ասորեստանի թագաւորի ձեռքը չի մատնուելու: Մի՛ լսէք Եզեկիային”:
15 Եզեկիա թող ձեր յոյսը Եհովային վրայ չդնէ՝ ըսելով. Եհովա մեզ անշուշտ պիտի ազատէ ու այս քաղաքը Ասորեստանի թագաւորին ձեռքը պիտի չտրուի’։
Եւ մի՛ [531]խաբեսցէ զձեզ Եզեկիա` թէ Աստուած փրկեսցէ զձեզ``, եւ ոչ մատնիցի քաղաքս ի ձեռս թագաւորին Ասորեստանեայց:

36:15: Եւ մի՛ խաբեսցէ զձեզ Եզեկիա՝ թէ Աստուած փրկեսցէ զձեզ, եւ ո՛չ մատնիցի քաղաքս ՚ի ձեռս թագաւորին Ասորեստանեայց[9984].
[9984] Ոմանք. Եւ մի՛ ասասցէ ցձեզ Եզեկիա, եթէ Աստուած... եւ ո՛չ մատնի քաղաքդ ՚ի։
15 Եւ թող չխաբի ձեզ Եզեկիան, թէ Աստուած փրկելու է ձեզ, եւ այս քաղաքը Ասորեստանի թագաւորի ձեռքը չի մատնուելու: Մի՛ լսէք Եզեկիային”:
15 Եզեկիա թող ձեր յոյսը Եհովային վրայ չդնէ՝ ըսելով. Եհովա մեզ անշուշտ պիտի ազատէ ու այս քաղաքը Ասորեստանի թագաւորին ձեռքը պիտի չտրուի’։
zohrab-1805▾ eastern-1994▾ western am▾
36:1536:15 и пусть не обнадеживает вас Езекия Господом, говоря: >.
36:15 καὶ και and; even μὴ μη not λεγέτω λεγω tell; declare ὑμῖν υμιν you Εζεκιας εζεκιας Ezekias ὅτι οτι since; that ῥύσεται ρυομαι rescue ὑμᾶς υμας you ὁ ο the θεός θεος God καὶ και and; even οὐ ου not μὴ μη not παραδοθῇ παραδιδωμι betray; give over ἡ ο the πόλις πολις city αὕτη ουτος this; he ἐν εν in χειρὶ χειρ hand βασιλέως βασιλευς monarch; king Ἀσσυρίων ασσυριος Assyrios; Assirios
36:15 וְ wᵊ וְ and אַל־ ʔal- אַל not יַבְטַ֨ח yavṭˌaḥ בטח trust אֶתְכֶ֤ם ʔeṯᵊḵˈem אֵת [object marker] חִזְקִיָּ֨הוּ֙ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah אֶל־ ʔel- אֶל to יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הַצֵּ֥ל haṣṣˌēl נצל deliver יַצִּילֵ֖נוּ yaṣṣîlˌēnû נצל deliver יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH לֹ֤א lˈō לֹא not תִנָּתֵן֙ ṯinnāṯˌēn נתן give הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this בְּ bᵊ בְּ in יַ֖ד yˌaḏ יָד hand מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
36:15. et non vobis tribuat fiduciam Ezechias super Domino dicens eruens liberabit nos Dominus non dabitur civitas ista in manu regis AssyriorumAnd let not Ezechias make you trust in the Lord, saying: The Lord will surely deliver us, and this city shall not be given into the hands of the king of the Assyrians.
15. neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us; this city shall not be given into the hand of the king of Assyria.
36:15. And do not let Hezekiah cause you to trust in the Lord, saying: ‘The Lord will rescue and free us. This city will not be given into the hands of the king of the Assyrians.’
36:15. Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us: this city shall not be delivered into the hand of the king of Assyria.
Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us: this city shall not be delivered into the hand of the king of Assyria:

36:15 и пусть не обнадеживает вас Езекия Господом, говоря: <<спасет нас Господь; не будет город сей отдан в руки царя Ассирийского>>.
36:15
καὶ και and; even
μὴ μη not
λεγέτω λεγω tell; declare
ὑμῖν υμιν you
Εζεκιας εζεκιας Ezekias
ὅτι οτι since; that
ῥύσεται ρυομαι rescue
ὑμᾶς υμας you
ο the
θεός θεος God
καὶ και and; even
οὐ ου not
μὴ μη not
παραδοθῇ παραδιδωμι betray; give over
ο the
πόλις πολις city
αὕτη ουτος this; he
ἐν εν in
χειρὶ χειρ hand
βασιλέως βασιλευς monarch; king
Ἀσσυρίων ασσυριος Assyrios; Assirios
36:15
וְ wᵊ וְ and
אַל־ ʔal- אַל not
יַבְטַ֨ח yavṭˌaḥ בטח trust
אֶתְכֶ֤ם ʔeṯᵊḵˈem אֵת [object marker]
חִזְקִיָּ֨הוּ֙ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
אֶל־ ʔel- אֶל to
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
הַצֵּ֥ל haṣṣˌēl נצל deliver
יַצִּילֵ֖נוּ yaṣṣîlˌēnû נצל deliver
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
לֹ֤א lˈō לֹא not
תִנָּתֵן֙ ṯinnāṯˌēn נתן give
הָ הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
בְּ bᵊ בְּ in
יַ֖ד yˌaḏ יָד hand
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
36:15. et non vobis tribuat fiduciam Ezechias super Domino dicens eruens liberabit nos Dominus non dabitur civitas ista in manu regis Assyriorum
And let not Ezechias make you trust in the Lord, saying: The Lord will surely deliver us, and this city shall not be given into the hands of the king of the Assyrians.
36:15. And do not let Hezekiah cause you to trust in the Lord, saying: ‘The Lord will rescue and free us. This city will not be given into the hands of the king of the Assyrians.’
36:15. Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us: this city shall not be delivered into the hand of the king of Assyria.
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
36:15: This city shall not be delivered - ולא velo, And this city. Ten of Kennicott's MSS., and nine of De Rossi's, with one (ancient) of my own, add the conjunction.
Albert Barnes: Notes on the Bible - 1834
36:15: Make you trust in the Lord - Rabshakeh knew that Hezekiah was professedly devoted to Yahweh, and that he would endeavor to induce the people to trust in him. The Jews had now no other refuge but God, and as long as they put their confidence there, even Rabshakeh knew that it was hazardous to attempt to take and destroy their city. It was his policy, therefore, first to endeavor to undermine their reliance on God, before he could have any hope of success. The enemies of God's people cannot succeed in their designs against them until they can unsettle their confidence in Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:15: Isa 36:7, Isa 37:23, Isa 37:24; Psa 4:2, Psa 22:7, Psa 22:8, Psa 71:9-11; Mat 27:43
John Gill
36:15 Neither let Hezekiah make you trust in the Lord,.... Hezekiah trusted in the Lord himself, and he endeavoured, both by his own example, and by arguments, to persuade his people to do so likewise; of this Rabshakeh was sensible, and was more afraid of this than of any thing else, and, therefore laboured this point more than any other; see 2Chron 32:6;
saying, the Lord will surely deliver us, this city shall not be delivered into the hand of the king of Assyria: which he might say with the greatest confidence, since the Lord had promised to defend it, Is 31:5 and especially if his sickness, and recovery out of it, and promises then made to him, were before this, as some think; since it is expressly promised by the Lord, that he would deliver him and the city out of the hand of the king of Assyria, Is 38:6.
Robert Jamieson, A. R. Fausset and David Brown
36:15 The foes of God's people cannot succeed against them, unless they can shake their trust in Him (compare Is 36:10).
36:1636:16: մի՛ անսայք Եզեկիայ։ Ա՛յսպէս ասէ արքայն Ասորեստանեայց. Եթէ կամիցիք դիւրե՛լ անձանց, եկայք ելէ՛ք առ իս. եւ կերիջի՛ք իւրաքանչիւր զայգի իւր եւ զթզենի, եւ արբջիք ջուր ՚ի ջրհորոց ձերոց[9985]. [9985] Ոմանք. Եթէ կամիք դիւրել։
16 Այսպէս է ասում Ասորեստանի արքան. “Եթէ դուք ձեր բարին էք կամենում, եկէք ի՛նձ յանձնուէք, եւ իւրաքանչիւրդ կ’ուտէք ձեր այգու եւ թզենու պտուղը ու կը խմէք ձեր ջրհորի ջուրը,
16 Եզեկիային մտիկ մի՛ ընէք, քանզի Ասորեստանի թագաւորը այսպէս կ’ըսէ. ‘Ինծի հետ հաշտութիւն ըրէ՛ք ու ինծի ելէ՛ք։ Ամէն մարդ իր որթատունկէն ու ամէն մարդ իր թզենիէն թող ուտէ։ Ամէն մարդ իր ջրհորին ջուրէն թող խմէ,
Մի՛ անսայք Եզեկեայ. [532]այսպէս ասէ արքայն Ասորեստանեայց. [533]Եթէ կամիցիք դիւրել անձանց, եկայք`` ելէք առ իս. եւ կերիջիք իւրաքանչիւր զայգի իւր եւ զթզենի, եւ արբջիք ջուր ի ջրհորոց ձերոց:

36:16: մի՛ անսայք Եզեկիայ։ Ա՛յսպէս ասէ արքայն Ասորեստանեայց. Եթէ կամիցիք դիւրե՛լ անձանց, եկայք ելէ՛ք առ իս. եւ կերիջի՛ք իւրաքանչիւր զայգի իւր եւ զթզենի, եւ արբջիք ջուր ՚ի ջրհորոց ձերոց[9985].
[9985] Ոմանք. Եթէ կամիք դիւրել։
16 Այսպէս է ասում Ասորեստանի արքան. “Եթէ դուք ձեր բարին էք կամենում, եկէք ի՛նձ յանձնուէք, եւ իւրաքանչիւրդ կ’ուտէք ձեր այգու եւ թզենու պտուղը ու կը խմէք ձեր ջրհորի ջուրը,
16 Եզեկիային մտիկ մի՛ ընէք, քանզի Ասորեստանի թագաւորը այսպէս կ’ըսէ. ‘Ինծի հետ հաշտութիւն ըրէ՛ք ու ինծի ելէ՛ք։ Ամէն մարդ իր որթատունկէն ու ամէն մարդ իր թզենիէն թող ուտէ։ Ամէն մարդ իր ջրհորին ջուրէն թող խմէ,
zohrab-1805▾ eastern-1994▾ western am▾
36:1636:16 Не слушайте Езекии, ибо так говорит царь Ассирийский: примиритесь со мною и выйдите ко мне, и пусть каждый ест плоды виноградной лозы своей и смоковницы своей, и пусть каждый пьет воду из своего колодезя,
36:16 μὴ μη not ἀκούετε ακουω hear Εζεκιου εζεκιας Ezekias τάδε οδε further; this λέγει λεγω tell; declare ὁ ο the βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος if; whether βούλεσθε βουλομαι want εὐλογηθῆναι ευλογεω commend; acclaim ἐκπορεύεσθε εκπορευομαι emerge; travel out πρός προς to; toward με με me καὶ και and; even φάγεσθε εσθιω eat; consume ἕκαστος εκαστος each τὴν ο the ἄμπελον αμπελος vine αὐτοῦ αυτος he; him καὶ και and; even τὰς ο the συκᾶς συκη fig tree καὶ και and; even πίεσθε πινω drink ὕδωρ υδωρ water τοῦ ο the λάκκου λακκος your
36:16 אַֽל־ ʔˈal- אַל not תִּשְׁמְע֖וּ tišmᵊʕˌû שׁמע hear אֶל־ ʔel- אֶל to חִזְקִיָּ֑הוּ ס ḥizqiyyˈāhû s חִזְקִיָּהוּ Hizkiah כִּי֩ kˌî כִּי that כֹ֨ה ḵˌō כֹּה thus אָמַ֜ר ʔāmˈar אמר say הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king אַשּׁ֗וּר ʔaššˈûr אַשּׁוּר Asshur עֲשֽׂוּ־ ʕᵃśˈû- עשׂה make אִתִּ֤י ʔittˈî אֵת together with בְרָכָה֙ vᵊrāḵˌā בְּרָכָה blessing וּ û וְ and צְא֣וּ ṣᵊʔˈû יצא go out אֵלַ֔י ʔēlˈay אֶל to וְ wᵊ וְ and אִכְל֤וּ ʔiḵlˈû אכל eat אִישׁ־ ʔîš- אִישׁ man גַּפְנֹו֙ gafnˌô גֶּפֶן vine וְ wᵊ וְ and אִ֣ישׁ ʔˈîš אִישׁ man תְּאֵנָתֹ֔ו tᵊʔēnāṯˈô תְּאֵנָה fig וּ û וְ and שְׁת֖וּ šᵊṯˌû שׁתה drink אִ֥ישׁ ʔˌîš אִישׁ man מֵי־ mê- מַיִם water בֹורֹֽו׃ vôrˈô בֹּור cistern
36:16. nolite audire Ezechiam haec enim dicit rex Assyriorum facite mecum benedictionem et egredimini ad me et comedite unusquisque vineam suam et unusquisque ficum suam et bibite unusquisque aquam cisternae suaeDo not hearken to Ezechias: for thus said the king of the Assyrians: Do with me that which is for your advantage, and come out to me, and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the water of his cistern,
16. Hearken not to Hezekiah: for thus saith the king of Assyria, Make your peace with me, and come out to me; and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern:
36:16. Do not listen to Hezekiah. For the king of the Assyrians says this: Act with me to your own benefit, and come out to me. And let each one eat from his own vine, and each one from his own fig tree. And let each one drink water from his own well,
36:16. Hearken not to Hezekiah: for thus saith the king of Assyria, Make [an agreement] with me [by] a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern;
Hearken not to Hezekiah: for thus saith the king of Assyria, Make [an agreement] with me [by] a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern:

36:16 Не слушайте Езекии, ибо так говорит царь Ассирийский: примиритесь со мною и выйдите ко мне, и пусть каждый ест плоды виноградной лозы своей и смоковницы своей, и пусть каждый пьет воду из своего колодезя,
36:16
μὴ μη not
ἀκούετε ακουω hear
Εζεκιου εζεκιας Ezekias
τάδε οδε further; this
λέγει λεγω tell; declare
ο the
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος if; whether
βούλεσθε βουλομαι want
εὐλογηθῆναι ευλογεω commend; acclaim
ἐκπορεύεσθε εκπορευομαι emerge; travel out
πρός προς to; toward
με με me
καὶ και and; even
φάγεσθε εσθιω eat; consume
ἕκαστος εκαστος each
τὴν ο the
ἄμπελον αμπελος vine
αὐτοῦ αυτος he; him
καὶ και and; even
τὰς ο the
συκᾶς συκη fig tree
καὶ και and; even
πίεσθε πινω drink
ὕδωρ υδωρ water
τοῦ ο the
λάκκου λακκος your
36:16
אַֽל־ ʔˈal- אַל not
תִּשְׁמְע֖וּ tišmᵊʕˌû שׁמע hear
אֶל־ ʔel- אֶל to
חִזְקִיָּ֑הוּ ס ḥizqiyyˈāhû s חִזְקִיָּהוּ Hizkiah
כִּי֩ kˌî כִּי that
כֹ֨ה ḵˌō כֹּה thus
אָמַ֜ר ʔāmˈar אמר say
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
אַשּׁ֗וּר ʔaššˈûr אַשּׁוּר Asshur
עֲשֽׂוּ־ ʕᵃśˈû- עשׂה make
אִתִּ֤י ʔittˈî אֵת together with
בְרָכָה֙ vᵊrāḵˌā בְּרָכָה blessing
וּ û וְ and
צְא֣וּ ṣᵊʔˈû יצא go out
אֵלַ֔י ʔēlˈay אֶל to
וְ wᵊ וְ and
אִכְל֤וּ ʔiḵlˈû אכל eat
אִישׁ־ ʔîš- אִישׁ man
גַּפְנֹו֙ gafnˌô גֶּפֶן vine
וְ wᵊ וְ and
אִ֣ישׁ ʔˈîš אִישׁ man
תְּאֵנָתֹ֔ו tᵊʔēnāṯˈô תְּאֵנָה fig
וּ û וְ and
שְׁת֖וּ šᵊṯˌû שׁתה drink
אִ֥ישׁ ʔˌîš אִישׁ man
מֵי־ mê- מַיִם water
בֹורֹֽו׃ vôrˈô בֹּור cistern
36:16. nolite audire Ezechiam haec enim dicit rex Assyriorum facite mecum benedictionem et egredimini ad me et comedite unusquisque vineam suam et unusquisque ficum suam et bibite unusquisque aquam cisternae suae
Do not hearken to Ezechias: for thus said the king of the Assyrians: Do with me that which is for your advantage, and come out to me, and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the water of his cistern,
36:16. Do not listen to Hezekiah. For the king of the Assyrians says this: Act with me to your own benefit, and come out to me. And let each one eat from his own vine, and each one from his own fig tree. And let each one drink water from his own well,
36:16. Hearken not to Hezekiah: for thus saith the king of Assyria, Make [an agreement] with me [by] a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern;
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
36:16: Make an agreement - ברכה berachah, make a blessing with me; i.e., Give me a ransom for the city, and I will not destroy it; give me the yearly tribute thou hast promised.
Albert Barnes: Notes on the Bible - 1834
36:16: Hearken not to Hezekiah - Do not listen to his entreaties to confide in him, and in Yahweh; do not unite with him in endeavoring to make any resistance or opposition to us.
Make an agreement with me by a present - The Septuagint read this, Ει ̓ βούλεσθε εὐλογηθῆναι Ei boulesthe eulogē thē nai - 'If you wish to be blessed, or happy, come out to me.' The Hebrew is literally, 'Make with me a blessing' (ברכה berâ kâ h). The idea of its being done 'by a present,' is not in the Hebrew text. The word 'blessing' here probably means the same as peace. 'Make peace with me,' perhaps because peace was regarded as a blessing; and perhaps the word is used with a reference to one of the significations of: ברך bā rak, which is to kneel down, and this word may refer to their kneeling down; that is, to their offering allegiance to the king of Assyria. The former is, however, the more probable sense, that the word means peace, because this was an evident blessing, or would be the source of rich blessings to them. It is not, however, used in this sense elsewhere in the Bible. The Chaldee renders it, 'Make peace (שׁלמא shā lâ mâ') with me.'
And come out to me - Surrender yourselves to me. It is evident, however, that he did not mean that be would then remove them from their city and country, but he demanded a surrender, intending to come and remove them at some other period Isa 36:17.
And eat ye every one of his own vine - An emblem of safety, when every man might be permitted to partake of the fruit of his own labor. All that he now professed to desire was, that they should surrender the city, and give up their means of defense, and then he would leave them in security and quietness, until it should please his master to come and remove them to a land as fertile as their own.
And drink ye every one - Another emblem of security and happiness. This promise was made to induce them to surrender. On the one hand, he threatened them with the dreadful evils of famine if they refused and allowed their city to be besieged Isa 36:12; and on the other, he promised them, for a time at least, a quiet and secure residence in their own city, and then a removal to a land not inferior to their own.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:16: Make an agreement with me by a present: or, Seek my favour by a present, Heb. Make with me a blessing, Gen 32:20, Gen 33:11; Sa1 25:27; Sa2 8:6; Kg2 5:15, Kg2 18:31; Co2 9:5 *marg.
come out: Sa1 11:3; Kg2 24:12-16
eat ye: Kg1 4:20, Kg1 4:25; Mic 4:4; Zac 3:10
Geneva 1599
36:16 Hearken not to Hezekiah: for thus saith the king of Assyria, Make (l) [an agreement] with me [by] a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern;
(l) The Hebrew word signifies blessing, by which this wicked captain would have persuaded the people, that their condition would be better under Sennacherib than under Hezekiah.
John Gill
36:16 Hearken not to Hezekiah,.... To his exhortations and persuasions to trust in the Lord; nor would he have them obey him in things civil, any more than hearken to him in things sacred, though their liege lord and sovereign; for his view and endeavour were to stir them up to mutiny and rebellion; and so the Targum,
"do not obey Hezekiah:''
or receive any orders from him, or pay any regard to them:
for thus saith the king of Assyria, make an agreement with me by a present; or, "make a blessing with me" (i); either send a large and liberal gift to secure his favour, and their happiness; a most insolent and unrighteous demand this, when he had already received three hundred talents of silver, and thirty talents of gold, to withdraw his army; or make a blessed peace with me; suggesting that it would turn more to their account to give up themselves to him, than to be in the condition they were; so the Targum,
"make peace with me:''
this sense Ben Melech gives; and the Septuagint version is, "if ye would be blessed" (k), or happy,
come out to me; forsake your king, throw off your allegiance to him, surrender yourselves and city to me:
and eat ye everyone of his vine, and everyone of his fig tree: and drink ye everyone the waters of his own cistern; promising liberty and property, but does not tell them how long they should enjoy them; he signifies that they should enjoy everything that was necessary, convenient, and delightful; vines and fig trees are mentioned, because common in Judea, and all had cisterns near them for their use; unless this last clause is to be understood of everyone having their own wives; see Prov 5:15 as the other clauses may design the enjoyment of their estates and possessions, without any molestation or infringement of them; see Mic 4:4.
(i) "facit mecum benedictionem", V. L. Pagninus, Montanus. (k) , Sept.
Robert Jamieson, A. R. Fausset and David Brown
36:16 agreement . . . by . . . present--rather, "make peace with me"; literally, "blessing" so called from the mutual congratulations attending the ratification of peace. So Chaldee. Or else, "Do homage to me" [HORSLEY].
come out--surrender to me; then you may remain in quiet possession of your lands till my return from Egypt, when I will lead you away to a land fruitful as your own. Rab-shakeh tries to soften, in the eyes of the Jews, the well-known Assyrian policy of weakening the vanquished by deporting them to other lands (Gen 47:21; 4Kings 17:6).
36:1736:17: մինչեւ եկից եւ տարա՛յց զձեզ յերկիրն՝ որ իբրեւ զերկիրս ձեր է. երկիր ցորենոյ եւ գինւոյ, հացաւետ եւ գինաւետ[9986]։ [9986] Ոմանք. Հացաւէտ եւ այգաւէտ։
17 մինչեւ որ գամ եւ տանեմ ձեզ մի երկիր, որ նման է ձեր երկրին, երկիր ցորենի ու գինու, հացառատ ու այգեշատ:
17 Մինչեւ ես գամ ու ձեզ ձեր երկրին պէս երկիր մը, ցորենի ու գինիի երկիր մը, հացի ու այգիներու երկիր մը տանիմ։
մինչեւ եկից եւ տարայց զձեզ յերկիրն որ իբրեւ զերկիրս ձեր է, երկիր ցորենոյ եւ գինւոյ, հացաւէտ եւ այգաւէտ:

36:17: մինչեւ եկից եւ տարա՛յց զձեզ յերկիրն՝ որ իբրեւ զերկիրս ձեր է. երկիր ցորենոյ եւ գինւոյ, հացաւետ եւ գինաւետ[9986]։
[9986] Ոմանք. Հացաւէտ եւ այգաւէտ։
17 մինչեւ որ գամ եւ տանեմ ձեզ մի երկիր, որ նման է ձեր երկրին, երկիր ցորենի ու գինու, հացառատ ու այգեշատ:
17 Մինչեւ ես գամ ու ձեզ ձեր երկրին պէս երկիր մը, ցորենի ու գինիի երկիր մը, հացի ու այգիներու երկիր մը տանիմ։
zohrab-1805▾ eastern-1994▾ western am▾
36:1736:17 доколе я не приду и не возьму вас в землю такую же, как и ваша земля, в землю хлеба и вина, в землю плодов и виноградников.
36:17 ἕως εως till; until ἂν αν perhaps; ever ἔλθω ερχομαι come; go καὶ και and; even λάβω λαμβανω take; get ὑμᾶς υμας you εἰς εις into; for γῆν γη earth; land ὡς ως.1 as; how ἡ ο the γῆ γη earth; land ὑμῶν υμων your γῆ γη earth; land σίτου σιτος wheat καὶ και and; even οἴνου οινος wine καὶ και and; even ἄρτων αρτος bread; loaves καὶ και and; even ἀμπελώνων αμπελων vineyard
36:17 עַד־ ʕaḏ- עַד unto בֹּאִ֕י bōʔˈî בוא come וְ wᵊ וְ and לָקַחְתִּ֥י lāqaḥtˌî לקח take אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כְּ kᵊ כְּ as אַרְצְכֶ֑ם ʔarṣᵊḵˈem אֶרֶץ earth אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth דָּגָן֙ dāḡˌān דָּגָן corn וְ wᵊ וְ and תִירֹ֔ושׁ ṯîrˈôš תִּירֹושׁ wine אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth לֶ֖חֶם lˌeḥem לֶחֶם bread וּ û וְ and כְרָמִֽים׃ ḵᵊrāmˈîm כֶּרֶם vineyard
36:17. donec veniam et tollam vos ad terram quae est ut terra vestra terram frumenti et vini terram panum et vinearumTill I come and take you away to a land, like to your own, a land of corn and of wine, a land of bread and vineyards.
17. until I come and take you away to a laud like your own land, a land of corn and wine, a land of bread and vineyards.
36:17. until I arrive and take you away to a land which is like your own: a land of grain and of wine, a land of bread and of vineyards.
36:17. Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards.
Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards:

36:17 доколе я не приду и не возьму вас в землю такую же, как и ваша земля, в землю хлеба и вина, в землю плодов и виноградников.
36:17
ἕως εως till; until
ἂν αν perhaps; ever
ἔλθω ερχομαι come; go
καὶ και and; even
λάβω λαμβανω take; get
ὑμᾶς υμας you
εἰς εις into; for
γῆν γη earth; land
ὡς ως.1 as; how
ο the
γῆ γη earth; land
ὑμῶν υμων your
γῆ γη earth; land
σίτου σιτος wheat
καὶ και and; even
οἴνου οινος wine
καὶ και and; even
ἄρτων αρτος bread; loaves
καὶ και and; even
ἀμπελώνων αμπελων vineyard
36:17
עַד־ ʕaḏ- עַד unto
בֹּאִ֕י bōʔˈî בוא come
וְ wᵊ וְ and
לָקַחְתִּ֥י lāqaḥtˌî לקח take
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
כְּ kᵊ כְּ as
אַרְצְכֶ֑ם ʔarṣᵊḵˈem אֶרֶץ earth
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
דָּגָן֙ dāḡˌān דָּגָן corn
וְ wᵊ וְ and
תִירֹ֔ושׁ ṯîrˈôš תִּירֹושׁ wine
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
לֶ֖חֶם lˌeḥem לֶחֶם bread
וּ û וְ and
כְרָמִֽים׃ ḵᵊrāmˈîm כֶּרֶם vineyard
36:17. donec veniam et tollam vos ad terram quae est ut terra vestra terram frumenti et vini terram panum et vinearum
Till I come and take you away to a land, like to your own, a land of corn and of wine, a land of bread and vineyards.
36:17. until I arrive and take you away to a land which is like your own: a land of grain and of wine, a land of bread and of vineyards.
36:17. Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
36:17: And vineyards - The other copy, Kg2 18:32, adds here: "A land of oil-olive, and of honey; that ye may live, and not die: and hearken not unto Hezekiah when he seduceth you."
Albert Barnes: Notes on the Bible - 1834
36:17: Until I come - These are the words of the king of Assyria delivered by Rabshakeh. It was proposed that they should remain safely in Jerusalem until Sennacherib should himself come and remove them to his own land. He was now engaged in the siege of Lachish Isa 36:2, and it is probable that he purposed to take some other of the unsubdued towns in that part of Palestine.
And take you away - It was common for conquerors in ancient times to remove a vanquished people from their own country. They did this either by sending them forth in colonies to people some unsettled region, or by removing the body of them to the land of the conqueror. This was done for various purposes. It was sometimes to make slaves of them; sometimes for the purposes of triumph; but more commonly to secure them from Rev_olt. In this manner the ten tribes were removed from the kingdom of Samaria; and thus also the Jews were carried to Babylon. Suetonius says (chapter xxi.) of Augustus. that he removed the Suevi and the Sicambri into Gaul, and stationed them on the Rhine. The same thing was also practiced in Egypt, for the purpose of securing the people from Rev_olt Gen 47:21.
A land like your own land - A fertile land, abounding in the same productions as your own.
And wine - Palestine was celebrated for the vine. The idea is, that in the land to which he would remove them, they should not want.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:17: I come: 2Kings 17:6-23, Kg2 18:9-12, Kg2 24:11; Pro 12:10
a land of corn: Exo 3:8; Deu 8:7-9, Deu 11:12; Job 20:17; The other copy in Kg2 18:32, adds here, "a land of oil olive, and of honey; that ye may live, and not die, and hearken not unto Hezekiah when he seduceth you.
John Gill
36:17 Until I come and take you away to a land like your own land,..... Some have thought, as Jerom observes, that the land of Media was meant, which bore some likeness to the land of Judea in situation and fruitfulness. Maimonides thinks that Africa is intended (l). Rabshakeh names no land, nor could he name any like, or equal to, the land of Canaan; he could not conceal his intention to remove them from their own land to another; this having been always done by the king of Assyria to people conquered by him, and as was usual for conquerors to do, that so the conquered might have no expectation or opportunity of recovering their own land:
a land of corn and wine, a land of bread and vineyards; corn for bread, and vineyards for wine, and both for food and drink; such a land was the land of Judea. The description agrees with Deut 8:8. Rabshakeh was well acquainted with the land of Judea; and this seems to confirm the conjecture of the Jews, that he was one of their people, since he could speak their language, and describe their land so well; all this he said to sooth and persuade them to a voluntary surrender.
(l) See T. Bab. Sanhedrin, fol. 94. 1.
36:1836:18: Մի՛ խաբեսցէ զձեզ Եզեկիա՝ եւ ասասցէ թէ Աստուած փրկէ զձեզ. միթէ փրկեցի՞ն աստուածք ազգացն զիւրաքանչիւր երկիր ՚ի ձեռաց արքային Ասորեստանեայց[9987]։ [9987] Ոմանք. ՚Ի ձեռաց թագաւորին Ասորեստանեաց։
18 Թող ձեզ չխաբի Եզեկիան՝ ասելով, թէ՝ “Աստուած պիտի փրկի ձեզ”. արդեօք ազգերի աստուածները կարողացա՞ն Ասորեստանի արքայի ձեռքից փրկել իրենց այս կամ այն երկիրը:
18 Չըլլայ թէ Եզեկիա ձեզ գլխէ հանէ՝ ըսելով. ‘Եհովա մեզ պիտի ազատէ’։ Միթէ միւս ազգերուն աստուածները Ասորեստանի թագաւորին ձեռքէն՝ ամէն մէկը իր երկիրը ազատե՞ց։
Մի՛ խաբեսցէ զձեզ Եզեկիա` եւ ասասցէ թէ [534]Աստուած փրկէ զձեզ``. միթէ փրկեցի՞ն աստուածք ազգացն զիւրաքանչիւր երկիր ի ձեռաց արքային Ասորեստանեայց:

36:18: Մի՛ խաբեսցէ զձեզ Եզեկիա՝ եւ ասասցէ թէ Աստուած փրկէ զձեզ. միթէ փրկեցի՞ն աստուածք ազգացն զիւրաքանչիւր երկիր ՚ի ձեռաց արքային Ասորեստանեայց[9987]։
[9987] Ոմանք. ՚Ի ձեռաց թագաւորին Ասորեստանեաց։
18 Թող ձեզ չխաբի Եզեկիան՝ ասելով, թէ՝ “Աստուած պիտի փրկի ձեզ”. արդեօք ազգերի աստուածները կարողացա՞ն Ասորեստանի արքայի ձեռքից փրկել իրենց այս կամ այն երկիրը:
18 Չըլլայ թէ Եզեկիա ձեզ գլխէ հանէ՝ ըսելով. ‘Եհովա մեզ պիտի ազատէ’։ Միթէ միւս ազգերուն աստուածները Ասորեստանի թագաւորին ձեռքէն՝ ամէն մէկը իր երկիրը ազատե՞ց։
zohrab-1805▾ eastern-1994▾ western am▾
36:1836:18 {Итак} да не обольщает вас Езекия, говоря: >. Спасли ли боги народов, каждый свою землю, от руки царя Ассирийского?
36:18 μὴ μη not ὑμᾶς υμας you ἀπατάτω απαταω delude; deceive Εζεκιας εζεκιας Ezekias λέγων λεγω tell; declare ὁ ο the θεὸς θεος God ὑμῶν υμων your ῥύσεται ρυομαι rescue ὑμᾶς υμας you μὴ μη not ἐρρύσαντο ρυομαι rescue οἱ ο the θεοὶ θεος God τῶν ο the ἐθνῶν εθνος nation; caste ἕκαστος εκαστος each τὴν ο the ἑαυτοῦ εαυτου of himself; his own χώραν χωρα territory; estate ἐκ εκ from; out of χειρὸς χειρ hand βασιλέως βασιλευς monarch; king Ἀσσυρίων ασσυριος Assyrios; Assirios
36:18 פֶּן־ pen- פֶּן lest יַסִּ֨ית yassˌîṯ סות incite אֶתְכֶ֤ם ʔeṯᵊḵˈem אֵת [object marker] חִזְקִיָּ֨הוּ֙ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יַצִּילֵ֑נוּ yaṣṣîlˈēnû נצל deliver הַ ha הֲ [interrogative] הִצִּ֜ילוּ hiṣṣˈîlû נצל deliver אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) הַ ha הַ the גֹּויִם֙ ggôyˌim גֹּוי people אִ֣ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] אַרְצֹ֔ו ʔarṣˈô אֶרֶץ earth מִ mi מִן from יַּ֖ד yyˌaḏ יָד hand מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
36:18. ne conturbet vos Ezechias dicens Dominus liberabit nos numquid liberaverunt dii gentium unusquisque terram suam de manu regis AssyriorumNeither let Ezechias trouble you, saying: The Lord will deliver us. Have any of the gods of the nations delivered their land out of the hand of the king of the Assyrians?
18. Beware lest Hezekiah persuade you, saying, The LORD will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria?
36:18. But you should not let Hezekiah disturb you, saying, ‘The Lord will deliver us.’ Have any of the gods of each of the nations delivered their land from the hand of the king of the Assyrians?
36:18. [Beware] lest Hezekiah persuade you, saying, The LORD will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria?
lest Hezekiah persuade you, saying, The LORD will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria:

36:18 {Итак} да не обольщает вас Езекия, говоря: <<Господь спасет нас>>. Спасли ли боги народов, каждый свою землю, от руки царя Ассирийского?
36:18
μὴ μη not
ὑμᾶς υμας you
ἀπατάτω απαταω delude; deceive
Εζεκιας εζεκιας Ezekias
λέγων λεγω tell; declare
ο the
θεὸς θεος God
ὑμῶν υμων your
ῥύσεται ρυομαι rescue
ὑμᾶς υμας you
μὴ μη not
ἐρρύσαντο ρυομαι rescue
οἱ ο the
θεοὶ θεος God
τῶν ο the
ἐθνῶν εθνος nation; caste
ἕκαστος εκαστος each
τὴν ο the
ἑαυτοῦ εαυτου of himself; his own
χώραν χωρα territory; estate
ἐκ εκ from; out of
χειρὸς χειρ hand
βασιλέως βασιλευς monarch; king
Ἀσσυρίων ασσυριος Assyrios; Assirios
36:18
פֶּן־ pen- פֶּן lest
יַסִּ֨ית yassˌîṯ סות incite
אֶתְכֶ֤ם ʔeṯᵊḵˈem אֵת [object marker]
חִזְקִיָּ֨הוּ֙ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
יַצִּילֵ֑נוּ yaṣṣîlˈēnû נצל deliver
הַ ha הֲ [interrogative]
הִצִּ֜ילוּ hiṣṣˈîlû נצל deliver
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
הַ ha הַ the
גֹּויִם֙ ggôyˌim גֹּוי people
אִ֣ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
אַרְצֹ֔ו ʔarṣˈô אֶרֶץ earth
מִ mi מִן from
יַּ֖ד yyˌaḏ יָד hand
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
36:18. ne conturbet vos Ezechias dicens Dominus liberabit nos numquid liberaverunt dii gentium unusquisque terram suam de manu regis Assyriorum
Neither let Ezechias trouble you, saying: The Lord will deliver us. Have any of the gods of the nations delivered their land out of the hand of the king of the Assyrians?
36:18. But you should not let Hezekiah disturb you, saying, ‘The Lord will deliver us.’ Have any of the gods of each of the nations delivered their land from the hand of the king of the Assyrians?
36:18. [Beware] lest Hezekiah persuade you, saying, The LORD will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria?
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Albert Barnes: Notes on the Bible - 1834
36:18: Hath any of the gods of the nations ... - This is said to show them the impossibility, as he supposed, of being delivered from the arm of the king of Assyria. He had conquered all before him, and not even the gods of the nations had been able to rescue the lands where they were worshipped from the hands of the victorious invader. He inferred, therefore, that Yahweh, the God of Palestine, could not save their land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:18: lest: Isa 36:7, Isa 36:10, Isa 36:15, Isa 37:10; Psa 12:4, Psa 92:5-7
Hath: Isa 37:12, Isa 37:13, Isa 37:17, Isa 37:18; Kg2 18:33-35, Kg2 19:12, Kg2 19:13, Kg2 19:17, Kg2 19:18; Ch2 32:13-17; Psa 115:2-8, Psa 135:5, Psa 135:6, Psa 135:15-18; Jer 10:3-5, Jer 10:10-12; Dan 3:15; Hab 2:19, Hab 2:20
John Gill
36:18 Beware lest Hezekiah persuade you,.... To trust in the Lord, stand up in your own defence and not listen to these proposals; or, lest he "deceive you" (m); with vain words; whom he would represent not only as not being their lawful king, and therefore never gives him that title, but also as a deceiver and impostor, of whom they should be cautious, and guard against:
saying, the Lord will deliver us; and therefore need not fear the boasts and threats, the force and fury, of the enemy:
hath any of the gods of the nations delivered his land; over whom he presided, and to whom the people of it were devotees:
out of the hand of the king of Assyria? this reasoning would have had some weight in it had the Lord God of Israel been like the gods of the nations, but he is not; he is the Former and Maker of all things, and sits in the heavens, and does whatsoever he pleases in heaven and in earth; and therefore, though they could not deliver their nations that worshipped them, it did not follow that the God of Israel could not deliver Hezekiah and his people.
(m) "ne forte decipiat vos", Calvin, Vatablus; "ne seducat vos", Junius & Tremellius, Piscator.
36:1936:19: Ո՞ւր է աստուած Եմաթայն՝ եւ Արփաթայ. եւ ո՞ւր է աստուած քաղաքին Սեփարուիմ. միթէ կարացի՞ն փրկել զՍամարիա ՚ի ձեռաց իմոց[9988]։ [9988] Ոմանք. Փրկել զՇամրին ՚ի ձեռաց։
19 Ո՞ւր են Եմաթի ու Արփաթի աստուածները, ո՞ւր է Սեփարուիմ քաղաքի աստուածը. միթէ իմ ձեռքից կարողացա՞ն փրկել Սամարիան:
19 Եմաթին ու Արփաթին աստուածները ո՞ւր են. Սեփարուիմին աստուածները ո՞ւր են. միթէ անոնք Սամարիան իմ ձեռքէս ազատեցի՞ն։
Ո՞ւր է աստուած Եմաթայն եւ Արփաթայ, եւ ո՞ւր է աստուած [535]քաղաքին Սեփարուիմ``. միթէ կարացի՞ն փրկել զՍամարիա ի ձեռաց իմոց:

36:19: Ո՞ւր է աստուած Եմաթայն՝ եւ Արփաթայ. եւ ո՞ւր է աստուած քաղաքին Սեփարուիմ. միթէ կարացի՞ն փրկել զՍամարիա ՚ի ձեռաց իմոց[9988]։
[9988] Ոմանք. Փրկել զՇամրին ՚ի ձեռաց։
19 Ո՞ւր են Եմաթի ու Արփաթի աստուածները, ո՞ւր է Սեփարուիմ քաղաքի աստուածը. միթէ իմ ձեռքից կարողացա՞ն փրկել Սամարիան:
19 Եմաթին ու Արփաթին աստուածները ո՞ւր են. Սեփարուիմին աստուածները ո՞ւր են. միթէ անոնք Սամարիան իմ ձեռքէս ազատեցի՞ն։
zohrab-1805▾ eastern-1994▾ western am▾
36:1936:19 Где боги Емафа и Арпада? Где боги Сепарваима? Спасли ли они Самарию от руки моей?
36:19 ποῦ που.1 where? ἐστιν ειμι be ὁ ο the θεὸς θεος God Αιμαθ αιμαθ and; even Αρφαθ αρφαθ and; even ποῦ που.1 where? ὁ ο the θεὸς θεος God τῆς ο the πόλεως πολις city Σεπφαριμ σεπφαριμ not ἐδύναντο δυναμαι able; can ῥύσασθαι ρυομαι rescue Σαμάρειαν σαμαρεια Samareia; Samaria ἐκ εκ from; out of χειρός χειρ hand μου μου of me; mine
36:19 אַיֵּ֞ה ʔayyˈē אַיֵּה where אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) חֲמָת֙ ḥᵃmˌāṯ חֲמָת Hamath וְ wᵊ וְ and אַרְפָּ֔ד ʔarpˈāḏ אַרְפַּד Arpad אַיֵּ֖ה ʔayyˌē אַיֵּה where אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) סְפַרְוָ֑יִם sᵊfarwˈāyim סְפַרְוַיִם Sepharvaim וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that הִצִּ֥ילוּ hiṣṣˌîlû נצל deliver אֶת־ ʔeṯ- אֵת [object marker] שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria מִ mi מִן from יָּדִֽי׃ yyāḏˈî יָד hand
36:19. ubi est deus Emath et Arfad ubi est deus Seffarvaim numquid liberaverunt Samariam de manu meaWhere is the god of Emath and of Arphad? where is the god of Sepharvaim? have they delivered Samaria out of my hand?
19. Where are the gods of Hamath and Arpad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand?
36:19. Where is the god of Hamath and of Arpad? Where is the god of Sepharvaim? Have they freed Samaria from my hand?
36:19. Where [are] the gods of Hamath and Arphad? where [are] the gods of Sepharvaim? and have they delivered Samaria out of my hand?
Where [are] the gods of Hamath and Arphad? where [are] the gods of Sepharvaim? and have they delivered Samaria out of my hand:

36:19 Где боги Емафа и Арпада? Где боги Сепарваима? Спасли ли они Самарию от руки моей?
36:19
ποῦ που.1 where?
ἐστιν ειμι be
ο the
θεὸς θεος God
Αιμαθ αιμαθ and; even
Αρφαθ αρφαθ and; even
ποῦ που.1 where?
ο the
θεὸς θεος God
τῆς ο the
πόλεως πολις city
Σεπφαριμ σεπφαριμ not
ἐδύναντο δυναμαι able; can
ῥύσασθαι ρυομαι rescue
Σαμάρειαν σαμαρεια Samareia; Samaria
ἐκ εκ from; out of
χειρός χειρ hand
μου μου of me; mine
36:19
אַיֵּ֞ה ʔayyˈē אַיֵּה where
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
חֲמָת֙ ḥᵃmˌāṯ חֲמָת Hamath
וְ wᵊ וְ and
אַרְפָּ֔ד ʔarpˈāḏ אַרְפַּד Arpad
אַיֵּ֖ה ʔayyˌē אַיֵּה where
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
סְפַרְוָ֑יִם sᵊfarwˈāyim סְפַרְוַיִם Sepharvaim
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
הִצִּ֥ילוּ hiṣṣˌîlû נצל deliver
אֶת־ ʔeṯ- אֵת [object marker]
שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria
מִ mi מִן from
יָּדִֽי׃ yyāḏˈî יָד hand
36:19. ubi est deus Emath et Arfad ubi est deus Seffarvaim numquid liberaverunt Samariam de manu mea
Where is the god of Emath and of Arphad? where is the god of Sepharvaim? have they delivered Samaria out of my hand?
36:19. Where is the god of Hamath and of Arpad? Where is the god of Sepharvaim? Have they freed Samaria from my hand?
36:19. Where [are] the gods of Hamath and Arphad? where [are] the gods of Sepharvaim? and have they delivered Samaria out of my hand?
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Adam Clarke: Commentary on the Bible - 1831
36:19: Where are the gods - Many MSS. add the conjunction here also: And, or But, where are the gods, etc.
For other matters relative to this chapter, see the notes on Kg2 18:13 (note), etc.
Of Sepharvaim - The other copy, Kg2 18:34, adds, of "Henah and Ivah."
Have they delivered - וכי vechi. The copulative is not expressed here by the Septuagint, Syriac, Vulgate, and three MSS.; nor is it in any other copy. Ib. Houbigant reads הכי hachi, with the interrogative particle; a probable conjecture, which the ancient Versions above quoted seem to favor.
Albert Barnes: Notes on the Bible - 1834
36:19: Where are the gods of Hamath ... - In regard to these places, see the notes at Isa 10:9-11.
Where are the gods of Sepharvaim? - Sepharvaim was probably in Mesopotamia. Ptolemy mentions a city there of the name of Sipphara, as the most southern city of Mesopotamia, which is probably the same. It is evident that it was in the vicinity of Hamath and Arphad, and these are known to have been in Mesopotamia. When Shalmaneser carried Israel away captive from Samaria, he sent colonies of people into Palestine in their stead, among whom were the Sepharvaim Kg2 17:24, Kg2 17:31.
And have they delivered Samaria - (See the note at Isa 10:11). The author of the Books of Chronicles expresses this in a more summary manner, and says, that Rabshakeh joined Yahweh with the gods of the nations in the same language of reproach: 'And he spake against the God of Jerusalem, as against the gods of the people of the earth, which were the work of the hands of man,' Ch2 32:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:19: Hamath: Num 34:8; Sa2 8:9
Arphad: The variation of Arphad and Arpad exists only in the translation; the original being uniformly ארפד [Strong's H774]. Isa 10:9; Jer 49:23, Arpad
Sepharvaim: Calmet is of opinion that Sepharvaim was the capital of the Saspires, who, according to Herodotus, were the only people that inhabited between the Colchians and Medes; and probably the Sarapases, whom Strabo places in Armenia. Hiller considers the name as denoting Sephar of the Parvaim, i. e., Mount Sephar adjacent to the regions of Arabia called Parvaim. But it is more probable, as Wells and others suppose, that Sepharvaim is the Σιπφαρα, Sipphara, of Ptolemy, the Σιππαρηνων πολις, the city of the Sippareni, mentioned by Abydenus, and probably the Hipparenum of Pliny, a city of Mesopotamia, situated upon the Euphrates, near where it is divided into two arms, by one of which, it is probable, it was divided into two parts. Kg2 17:24
and have: Isa 10:10, Isa 10:11; Kg2 17:5-7, Kg2 18:10-12
Geneva 1599
36:19 Where [are] the gods of (m) Hamath and Arphad? where [are] the gods of Sepharvaim? and have they delivered Samaria out of my hand?
(m) That is, of Antioch in Syria, of which these two other cities also were: by which we see how every town had its peculiar idol, and how the wicked make God an idol because they do not understand that God makes them his scourge, and punishes cities for sin.
John Gill
36:19 Where are the gods of Hamath and Arphad?.... What is become of them? where are they to be found? where's their power to protect and defend the people they presided over? thus they might be justly derided, but not so the God at Israel; these places are mentioned in Is 10:9. Hamath was a city in Syria, thought by some to be the same afterwards called Antiochia and Epiphania, from Antiochus Epiphanes: Arphad is joined with it in Jer 49:23 as a city of Syria; perhaps originally founded and inhabited by the Arvadite, mentioned with the Hamathite, in Gen 10:18,
where are the gods of Sepharvaim? another place in Syria, the city Sipphore; not the Sipphara of Ptolemy (n), in Mesopotamia, or that, near Babylon, Abydenus (o) makes mention of, but a city in Syro-Phoenicia, 4Kings 17:24,
and have they delivered Samaria out of my hand? the gods of the above places, which were worshipped in Samaria, or the gods peculiar to that place; though Samaria was not taken by the present king of Assyria, Sennacherib, but by a predecessor of his, Shalmaneser,
2Ki 17:3,6, which yet is here boasted of as a conquest of the present king.
(n) Geograph. l. 5. c. 18. (o) Apud Euseb. Praepar. Evangel. l. 9. c. 41. p. 457.
Robert Jamieson, A. R. Fausset and David Brown
36:19 Hamath . . . Arphad--(See on Is 10:9).
Sepharvaim--literally, "the two scribes"; now Sipphara, on the east of Euphrates, above Babylon. It was a just retribution (Prov 1:31; Jer 2:19). Israel worshipped the gods of Sepharvaim, and so colonists of Sepharvaim were planted in the land of Israel (thenceforth called Samaria) by the Assyrian conqueror (4Kings 17:24; compare 4Kings 18:34).
Samaria--Shalmaneser began the siege against Hoshea, because of his conspiring with So of Egypt (4Kings 17:4). Sargon finished it; and, in his palace at Khorsabad, he has mentioned the number of Israelites carried captive--27,280 [G. V. SMITH].
36:2036:20: Ո՞ ոք յաստուածոց ամենայն ազգացն այնոցիկ կարաց փրկել զերկի՛ր իւր ՚ի ձեռաց իմոց, զի եւ ձեր Աստուածդ փրկեսցէ զԵրուսաղէմ ՚ի ձեռաց իմոց[9989]։ [9989] Ոմանք. Ո՞րք յաստուածոց... եւ ձեր Աստուածն փր՛՛։ Ուր Ոսկան. Ո՞ յաստուածոց ամենայն։
20 Այդ բոլոր ազգերի աստուածներից արդեօք ո՞ր մէկն էր, որ կարողացաւ իմ ձեռքից փրկել իր երկիրը, որ ձեր Աստուածն էլ կարողանայ իմ ձեռքից փրկել Երուսաղէմը”»:
20 Այս երկիրներուն աստուածներէն ո՞րը իր երկիրը իմ ձեռքէս ազատեց, որ Եհովան Երուսաղէմը իմ ձեռքէս ազատէ’։
Ո՞ ոք յաստուածոց ամենայն ազգացն այնոցիկ կարաց փրկել զերկիր իւր ի ձեռաց իմոց, զի [536]եւ ձեր Աստուածդ`` փրկեսցէ զԵրուսաղէմ ի ձեռաց իմոց:

36:20: Ո՞ ոք յաստուածոց ամենայն ազգացն այնոցիկ կարաց փրկել զերկի՛ր իւր ՚ի ձեռաց իմոց, զի եւ ձեր Աստուածդ փրկեսցէ զԵրուսաղէմ ՚ի ձեռաց իմոց[9989]։
[9989] Ոմանք. Ո՞րք յաստուածոց... եւ ձեր Աստուածն փր՛՛։ Ուր Ոսկան. Ո՞ յաստուածոց ամենայն։
20 Այդ բոլոր ազգերի աստուածներից արդեօք ո՞ր մէկն էր, որ կարողացաւ իմ ձեռքից փրկել իր երկիրը, որ ձեր Աստուածն էլ կարողանայ իմ ձեռքից փրկել Երուսաղէմը”»:
20 Այս երկիրներուն աստուածներէն ո՞րը իր երկիրը իմ ձեռքէս ազատեց, որ Եհովան Երուսաղէմը իմ ձեռքէս ազատէ’։
zohrab-1805▾ eastern-1994▾ western am▾
36:2036:20 Который из всех богов земель сих спас землю свою от руки моей? Так неужели спасет Господь Иерусалим от руки моей?
36:20 τίς τις.1 who?; what? τῶν ο the θεῶν θεος God πάντων πας all; every τῶν ο the ἐθνῶν εθνος nation; caste τούτων ουτος this; he ἐρρύσατο ρυομαι rescue τὴν ο the γῆν γη earth; land αὐτοῦ αυτος he; him ἐκ εκ from; out of τῆς ο the χειρός χειρ hand μου μου of me; mine ὅτι οτι since; that ῥύσεται ρυομαι rescue ὁ ο the θεὸς θεος God Ιερουσαλημ ιερουσαλημ Jerusalem ἐκ εκ from; out of χειρός χειρ hand μου μου of me; mine
36:20 מִ֗י mˈî מִי who בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) הָֽ hˈā הַ the אֲרָצֹות֙ ʔᵃrāṣôṯ אֶרֶץ earth הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִצִּ֥ילוּ hiṣṣˌîlû נצל deliver אֶת־ ʔeṯ- אֵת [object marker] אַרְצָ֖ם ʔarṣˌām אֶרֶץ earth מִ mi מִן from יָּדִ֑י yyāḏˈî יָד hand כִּֽי־ kˈî- כִּי that יַצִּ֧יל yaṣṣˈîl נצל deliver יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem מִ mi מִן from יָּדִֽי׃ yyāḏˈî יָד hand
36:20. quis est ex omnibus diis terrarum istarum qui eruerit terram suam de manu mea ut eruat Dominus Hierusalem de manu meaWho is there among all the gods of these lands, that hath delivered his country out of my hand, that the Lord may deliver Jerusalem out of my hand?
20. Who are they among all the gods of these countries, that have delivered their country out of my hand, that the LORD should deliver Jerusalem out of my hand?
36:20. Who is there, among all the gods of these lands, who has rescued his land from my hand, so that the Lord would rescue Jerusalem from my hand?”
36:20. Who [are they] among all the gods of these lands, that have delivered their land out of my hand, that the LORD should deliver Jerusalem out of my hand?
Who [are they] among all the gods of these lands, that have delivered their land out of my hand, that the LORD should deliver Jerusalem out of my hand:

36:20 Который из всех богов земель сих спас землю свою от руки моей? Так неужели спасет Господь Иерусалим от руки моей?
36:20
τίς τις.1 who?; what?
τῶν ο the
θεῶν θεος God
πάντων πας all; every
τῶν ο the
ἐθνῶν εθνος nation; caste
τούτων ουτος this; he
ἐρρύσατο ρυομαι rescue
τὴν ο the
γῆν γη earth; land
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
τῆς ο the
χειρός χειρ hand
μου μου of me; mine
ὅτι οτι since; that
ῥύσεται ρυομαι rescue
ο the
θεὸς θεος God
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐκ εκ from; out of
χειρός χειρ hand
μου μου of me; mine
36:20
מִ֗י mˈî מִי who
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
הָֽ hˈā הַ the
אֲרָצֹות֙ ʔᵃrāṣôṯ אֶרֶץ earth
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הִצִּ֥ילוּ hiṣṣˌîlû נצל deliver
אֶת־ ʔeṯ- אֵת [object marker]
אַרְצָ֖ם ʔarṣˌām אֶרֶץ earth
מִ mi מִן from
יָּדִ֑י yyāḏˈî יָד hand
כִּֽי־ kˈî- כִּי that
יַצִּ֧יל yaṣṣˈîl נצל deliver
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
מִ mi מִן from
יָּדִֽי׃ yyāḏˈî יָד hand
36:20. quis est ex omnibus diis terrarum istarum qui eruerit terram suam de manu mea ut eruat Dominus Hierusalem de manu mea
Who is there among all the gods of these lands, that hath delivered his country out of my hand, that the Lord may deliver Jerusalem out of my hand?
36:20. Who is there, among all the gods of these lands, who has rescued his land from my hand, so that the Lord would rescue Jerusalem from my hand?”
36:20. Who [are they] among all the gods of these lands, that have delivered their land out of my hand, that the LORD should deliver Jerusalem out of my hand?
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:20: that the Lord: Isa 37:18, Isa 37:19, Isa 37:23-29, Isa 45:16, Isa 45:17; Exo 5:2; 2Kings 19:22-37; Ch2 32:15, Ch2 32:19; Job 15:25, Job 15:26, Job 40:9-12; Psa 50:21, Psa 73:9; Dan 3:15
John Gill
36:20 Who are they amongst all the gods of these lands, that have delivered their land out of my hand?.... Not one of them, it is suggested; wherefore then should it be thought practicable,
that the Lord should deliver Jerusalem out of my hand? thus blasphemously setting the Lord God of Israel upon a level with the fictitious gods of the Gentiles; though these could not, the Lord could, being the Lord God Almighty. If Rabshakeh was an apostate Jew, he must have known better; but the malice of such is usually the greatest.
Robert Jamieson, A. R. Fausset and David Brown
36:20 (Compare Is 10:11; 2Chron 32:19). Here he contradicts his own assertion (Is 36:10), that he had "come up against the land with the Lord." Liars need good memories. He classes Jehovah with the idols of the other lands; nay, thinks Him inferior in proportion as Judah, under His tutelage, was less than the lands under the tutelage of the idols.
36:2136:21: Լո՛ւռ եղեն եւ ո՛չինչ ետուն պատասխանի, վասն հրամանի թագաւորին չտալ պատասխանի[9990]։ [9990] Օրինակ մի. Չտալ ինչ պատասխանի։
21 Լուռ մնացին նրանք եւ ոչ մի պատասխան չտուին, որովհետեւ թագաւորը հրամայել էր պատասխան չտալ:
21 Անոնք լուռ կեցան եւ անոր ամենեւին պատասխան մը չտուին. քանզի թագաւորը հրամայեր էր՝ «Անոր պատասխան մի՛ տաք»։
Լուռ եղեն եւ ոչինչ ետուն պատասխանի, վասն հրամանի թագաւորին չտալ պատասխանի:

36:21: Լո՛ւռ եղեն եւ ո՛չինչ ետուն պատասխանի, վասն հրամանի թագաւորին չտալ պատասխանի[9990]։
[9990] Օրինակ մի. Չտալ ինչ պատասխանի։
21 Լուռ մնացին նրանք եւ ոչ մի պատասխան չտուին, որովհետեւ թագաւորը հրամայել էր պատասխան չտալ:
21 Անոնք լուռ կեցան եւ անոր ամենեւին պատասխան մը չտուին. քանզի թագաւորը հրամայեր էր՝ «Անոր պատասխան մի՛ տաք»։
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36:2136:21 Но они молчали и не отвечали ему ни слова, потому что от царя дано было приказание: не отвечайте ему.
36:21 καὶ και and; even ἐσιώπησαν σιωπαω still καὶ και and; even οὐδεὶς ουδεις no one; not one ἀπεκρίθη αποκρινομαι respond αὐτῷ αυτος he; him λόγον λογος word; log διὰ δια through; because of τὸ ο the προστάξαι προστασσω ordain; order τὸν ο the βασιλέα βασιλευς monarch; king μηδένα μηδεις not even one; no one ἀποκριθῆναι αποκρινομαι respond
36:21 וַֽ wˈa וְ and יַּחֲרִ֔ישׁוּ yyaḥᵃrˈîšû חרשׁ be deaf וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not עָנ֥וּ ʕānˌû ענה answer אֹתֹ֖ו ʔōṯˌô אֵת [object marker] דָּבָ֑ר dāvˈār דָּבָר word כִּֽי־ kˈî- כִּי that מִצְוַ֨ת miṣwˌaṯ מִצְוָה commandment הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king הִ֛יא hˈî הִיא she לֵ lē לְ to אמֹ֖ר ʔmˌōr אמר say לֹ֥א lˌō לֹא not תַעֲנֻֽהוּ׃ ṯaʕᵃnˈuhû ענה answer
36:21. et siluerunt et non responderunt ei verbum mandaverat enim rex dicens ne respondeatis eiAnd they held their peace, and answered him not a word. For the king had commanded, saying: Answer him not.
21. But they held their peace, and answered him not a word: for the king’s commandment was, saying, Answer him not.
36:21. And they remained silent and did not answer a word to him. For the king had commanded them, saying, “You shall not respond to him.”
36:21. But they held their peace, and answered him not a word: for the king’s commandment was, saying, Answer him not.
But they held their peace, and answered him not a word: for the king' s commandment was, saying, Answer him not:

36:21 Но они молчали и не отвечали ему ни слова, потому что от царя дано было приказание: не отвечайте ему.
36:21
καὶ και and; even
ἐσιώπησαν σιωπαω still
καὶ και and; even
οὐδεὶς ουδεις no one; not one
ἀπεκρίθη αποκρινομαι respond
αὐτῷ αυτος he; him
λόγον λογος word; log
διὰ δια through; because of
τὸ ο the
προστάξαι προστασσω ordain; order
τὸν ο the
βασιλέα βασιλευς monarch; king
μηδένα μηδεις not even one; no one
ἀποκριθῆναι αποκρινομαι respond
36:21
וַֽ wˈa וְ and
יַּחֲרִ֔ישׁוּ yyaḥᵃrˈîšû חרשׁ be deaf
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
עָנ֥וּ ʕānˌû ענה answer
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
דָּבָ֑ר dāvˈār דָּבָר word
כִּֽי־ kˈî- כִּי that
מִצְוַ֨ת miṣwˌaṯ מִצְוָה commandment
הַ ha הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
הִ֛יא hˈî הִיא she
לֵ לְ to
אמֹ֖ר ʔmˌōr אמר say
לֹ֥א lˌō לֹא not
תַעֲנֻֽהוּ׃ ṯaʕᵃnˈuhû ענה answer
36:21. et siluerunt et non responderunt ei verbum mandaverat enim rex dicens ne respondeatis ei
And they held their peace, and answered him not a word. For the king had commanded, saying: Answer him not.
36:21. And they remained silent and did not answer a word to him. For the king had commanded them, saying, “You shall not respond to him.”
36:21. But they held their peace, and answered him not a word: for the king’s commandment was, saying, Answer him not.
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Adam Clarke: Commentary on the Bible - 1831
36:21: But they held their peace "But the people held their peace" - The word העם haam, the people, is supplied from the other copy, and is authorized by a MS. which inserts it after אתו otho.
Albert Barnes: Notes on the Bible - 1834
36:21: But they held their peace - Hezekiah had commanded them not to answer. They were simply to hear what Rabshakeh had to propose, and to report to him, that he might decide on what course to pursue. It was a case also in which it was every way proper that they should be silent. There was so much insolence, self-confidence, blasphemy, the proposals were so degrading, and the claims were so arrogant, that it was not proper that they should enter into conference, or listen a moment to the terms proposed. Their minds also were so horror-stricken with the language of insolence and blasphemy, and their hearts so pained by the circumstances of the city, that they would not feel like replying to him. There are circumstances when it is proper to maintain a profound silence in the presence of Rev_ilers and blasphemers, and when we should withdraw from them, and go and spread the case before the Lord. This was done here Isa 37:1, and the result showed that this was the course of wisdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:21: Kg2 18:26, Kg2 18:37; Psa 38:13-15, Psa 39:1; Pro 9:7, Pro 26:4; Amo 5:13; Mat 7:6
Carl Friedrich Keil and Franz Delitzsch
36:21
The effect of Rabshakeh's words. "But they held their peace (K. and they, the people, held their peace), and answered him not a word; for it was the king's commandment, saying, Ye shall not answer him. Then came Eliakim son of Hilkiyahu (K. Hilkiyah), the house-minister, and Shebna the chancellor, and Joah son of Asaph, the recorder, to Hizkiyahu, with torn clothes, and told him the words of Rabshakeh." It is only a superficial observation that could commend the reading in Kings, "They, the people, held their peace," which Hitzig and Knobel prefer, but which Luzzatto very properly rejects. As the Assyrians wished to speak to the king himself (4Kings 18:18), who sent the three to them as his representatives, the command to hear, and to make no reply, can only have applied to them (and they had already made the matter worse by the one remark which they had made concerning the language); and the reading ויּחרישׁוּ in the text of Isaiah is the correct one. The three were silent, because the king had imposed the duty of silence upon them; and regarding themselves as dismissed, inasmuch as Rabshakeh had turned away from them to the people, they hastened to the king, rending their clothes, in despair and grief and the disgrace they had experienced.
Geneva 1599
36:21 But they (n) held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not.
(n) Not that they did not show by evident signs that they detested his blasphemy: or they had now rent their clothes, but they knew it was in vain to use long reasoning with this infidel, whose reign they would have so much more provoked.
John Gill
36:21 But they held their peace, and answered him not a word,.... The three ministers of Hezekiah; not as confounded, and unable to return an answer: they were capable of saying many things in proof that the Lord God was greater than the gods of the nations, and in favour of their king, Hezekiah, whom he had treated in a scurrilous manner; and could have objected to him the king of Assyria's breach of faith and honour, but these things they waved, and said nothing of; no doubt they said something to him, had some conference with him, or otherwise what were they sent as commissioners about? but they made no answer to his blasphemies and menaces:
for the king's commandment was, saying, answer him not: with respect to the above things; when he sent them, he might be aware that he would behave in such a rude, insolent, and blaspheming manner, and therefore the king gave them instructions how to conduct themselves, should this be the case. Musculus thinks the king was on the wall, and heard all himself, and gave orders to his ministers to make no reply; but this does not seem likely; what is here said of the ministers is also said of the people, 4Kings 18:36.
Robert Jamieson, A. R. Fausset and David Brown
36:21 not a word--so as not to enter into a war of words with the blasphemer (Ex 14:14; Jude 1:9).
36:2236:22: Եւ եմո՛ւտ Եղիակիմ Քեղկեայ որ հազարապետն էր՝ եւ Սովմնաս հրովարտակաց դպիր՝ եւ Յովաք Ասափայ յիշատակաց դպիր առ Եզեկիա՝ զօձիս պատառեալ, եւ պատմեցին նմա զբանս Ռափսակայ։
22 Ապա Քեղկիայի որդի Եղիակիմը, որը հազարապետն էր, գրագիր Սոմնասը, որը հրովարտակներ էր գրում, Ասափի որդի Յովաքը, որը ատենադպիրն էր, օձիքները պատռելով, վերադարձան Եզեկիայի մօտ եւ նրան հաղորդեցին Ռափսակի խօսքերը:
22 Քեղկիային որդին Եղիակիմ՝ պալատին հազարապետը եւ Սեբնա ատենադպիրն ու յիշատակներու դպիր Ասափին որդին Յովաք հանդերձնին պատռած՝ Եզեկիային գացին ու Ռափսակին խօսքերը անոր պատմեցին։
Եւ եմուտ Եղիակիմ Քեղկեայ որ հազարապետն էր, եւ Սովմնաս հրովարտակաց դպիր, եւ Յովաք Ասափայ յիշատակաց դպիր առ Եզեկիա` զօձիս պատառեալ, եւ պատմեցին նմա զբանս Ռափսակայ:

36:22: Եւ եմո՛ւտ Եղիակիմ Քեղկեայ որ հազարապետն էր՝ եւ Սովմնաս հրովարտակաց դպիր՝ եւ Յովաք Ասափայ յիշատակաց դպիր առ Եզեկիա՝ զօձիս պատառեալ, եւ պատմեցին նմա զբանս Ռափսակայ։
22 Ապա Քեղկիայի որդի Եղիակիմը, որը հազարապետն էր, գրագիր Սոմնասը, որը հրովարտակներ էր գրում, Ասափի որդի Յովաքը, որը ատենադպիրն էր, օձիքները պատռելով, վերադարձան Եզեկիայի մօտ եւ նրան հաղորդեցին Ռափսակի խօսքերը:
22 Քեղկիային որդին Եղիակիմ՝ պալատին հազարապետը եւ Սեբնա ատենադպիրն ու յիշատակներու դպիր Ասափին որդին Յովաք հանդերձնին պատռած՝ Եզեկիային գացին ու Ռափսակին խօսքերը անոր պատմեցին։
zohrab-1805▾ eastern-1994▾ western am▾
36:2236:22 И пришел Елиаким, сын Хелкиин, начальник дворца, и Севна писец, и Иоах, сын Асафов, дееписатель, к Езекии в разодранных одеждах и пересказали ему слова Рабсака.
36:22 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Ελιακιμ ελιακειμ Eliakeim; Eliakim ὁ ο the τοῦ ο the Χελκιου χελκιας the οἰκονόμος οικονομος administrator καὶ και and; even Σομνας σομνας the γραμματεὺς γραμματευς scholar τῆς ο the δυνάμεως δυναμις power; ability καὶ και and; even Ιωαχ ιωαχ the τοῦ ο the Ασαφ ασαφ Asaph; Asaf ὁ ο the ὑπομνηματογράφος υπομνηματογραφος to; toward Εζεκιαν εζεκιας Ezekias ἐσχισμένοι σχιζω split; cut out τοὺς ο the χιτῶνας χιτων shirt καὶ και and; even ἀπήγγειλαν απαγγελλω report αὐτῷ αυτος he; him τοὺς ο the λόγους λογος word; log Ραψακου ραψακης Rabshakeh
36:22 וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come אֶלְיָקִ֣ים ʔelyāqˈîm אֶלְיָקִים Eliakim בֶּן־ ben- בֵּן son חִלְקִיָּ֣הוּ ḥilqiyyˈāhû חִלְקִיָּהוּ Hilkiah אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ֠ ha הַ the בַּיִת bbayˌiṯ בַּיִת house וְ wᵊ וְ and שֶׁבְנָ֨א ševnˌā שֶׁבְנָא Shebna הַ ha הַ the סֹּופֵ֜ר ssôfˈēr סֹפֵר scribe וְ wᵊ וְ and יֹואָ֨ח yôʔˌāḥ יֹואָח Joah בֶּן־ ben- בֵּן son אָסָ֧ף ʔāsˈāf אָסָף Asaph הַ ha הַ the מַּזְכִּ֛יר mmazkˈîr זכר remember אֶל־ ʔel- אֶל to חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah קְרוּעֵ֣י qᵊrûʕˈê קרע tear בְגָדִ֑ים vᵊḡāḏˈîm בֶּגֶד garment וַ wa וְ and יַּגִּ֣ידוּ yyaggˈîḏû נגד report לֹ֔ו lˈô לְ to אֵ֖ת ʔˌēṯ אֵת [object marker] דִּבְרֵ֥י divrˌê דָּבָר word רַב־שָׁקֵֽה׃ ס rav-šāqˈē . s רַב שָׁקֵה rabshake
36:22. et ingressus est Eliachim filius Helciae qui erat super domum et Sobna scriba et Ioae filius Asaph a commentariis ad Ezechiam scissis vestibus et nuntiaverunt ei verba RabsacisAnd Eliacim the son of Helcias, that was over the house, and Sobna the scribe, and Joahe the son of Asaph the recorder, went in to Ezechias with their garments rent, and told him the words of Rabsaces.
22. Then came Eliakim the son of Hilkiah, that was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh.
36:22. And Eliakim, son of Hilkiah, who was over the house, and Shebna, the scribe, and Joah, son of Asaph, the historian, entered to Hezekiah with their garments rent, and they reported to him the words of Rabshakeh.
36:22. Then came Eliakim, the son of Hilkiah, that [was] over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder, to Hezekiah with [their] clothes rent, and told him the words of Rabshakeh.
Then came Eliakim, the son of Hilkiah, that [was] over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder, to Hezekiah with [their] clothes rent, and told him the words of Rabshakeh:

36:22 И пришел Елиаким, сын Хелкиин, начальник дворца, и Севна писец, и Иоах, сын Асафов, дееписатель, к Езекии в разодранных одеждах и пересказали ему слова Рабсака.
36:22
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Ελιακιμ ελιακειμ Eliakeim; Eliakim
ο the
τοῦ ο the
Χελκιου χελκιας the
οἰκονόμος οικονομος administrator
καὶ και and; even
Σομνας σομνας the
γραμματεὺς γραμματευς scholar
τῆς ο the
δυνάμεως δυναμις power; ability
καὶ και and; even
Ιωαχ ιωαχ the
τοῦ ο the
Ασαφ ασαφ Asaph; Asaf
ο the
ὑπομνηματογράφος υπομνηματογραφος to; toward
Εζεκιαν εζεκιας Ezekias
ἐσχισμένοι σχιζω split; cut out
τοὺς ο the
χιτῶνας χιτων shirt
καὶ και and; even
ἀπήγγειλαν απαγγελλω report
αὐτῷ αυτος he; him
τοὺς ο the
λόγους λογος word; log
Ραψακου ραψακης Rabshakeh
36:22
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
אֶלְיָקִ֣ים ʔelyāqˈîm אֶלְיָקִים Eliakim
בֶּן־ ben- בֵּן son
חִלְקִיָּ֣הוּ ḥilqiyyˈāhû חִלְקִיָּהוּ Hilkiah
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ֠ ha הַ the
בַּיִת bbayˌiṯ בַּיִת house
וְ wᵊ וְ and
שֶׁבְנָ֨א ševnˌā שֶׁבְנָא Shebna
הַ ha הַ the
סֹּופֵ֜ר ssôfˈēr סֹפֵר scribe
וְ wᵊ וְ and
יֹואָ֨ח yôʔˌāḥ יֹואָח Joah
בֶּן־ ben- בֵּן son
אָסָ֧ף ʔāsˈāf אָסָף Asaph
הַ ha הַ the
מַּזְכִּ֛יר mmazkˈîr זכר remember
אֶל־ ʔel- אֶל to
חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah
קְרוּעֵ֣י qᵊrûʕˈê קרע tear
בְגָדִ֑ים vᵊḡāḏˈîm בֶּגֶד garment
וַ wa וְ and
יַּגִּ֣ידוּ yyaggˈîḏû נגד report
לֹ֔ו lˈô לְ to
אֵ֖ת ʔˌēṯ אֵת [object marker]
דִּבְרֵ֥י divrˌê דָּבָר word
רַב־שָׁקֵֽה׃ ס rav-šāqˈē . s רַב שָׁקֵה rabshake
36:22. et ingressus est Eliachim filius Helciae qui erat super domum et Sobna scriba et Ioae filius Asaph a commentariis ad Ezechiam scissis vestibus et nuntiaverunt ei verba Rabsacis
And Eliacim the son of Helcias, that was over the house, and Sobna the scribe, and Joahe the son of Asaph the recorder, went in to Ezechias with their garments rent, and told him the words of Rabsaces.
36:22. And Eliakim, son of Hilkiah, who was over the house, and Shebna, the scribe, and Joah, son of Asaph, the historian, entered to Hezekiah with their garments rent, and they reported to him the words of Rabshakeh.
36:22. Then came Eliakim, the son of Hilkiah, that [was] over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder, to Hezekiah with [their] clothes rent, and told him the words of Rabshakeh.
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Albert Barnes: Notes on the Bible - 1834
36:22: With their clothes rent - This was a common mark of grief among the Jews (see Sa2 3:21; Kg1 21:27; Ezr 9:3; Job 1:20; Job 2:12; Jer 36:24; and the notes at Mat 26:65; notes at Act 14:14). The causes of their griefs were the insolence and arrogance of Rabshakeh; the proposal to surrender the city; the threatening of the siege on the one hand, and of the removal on the other, and the blasphemy of the name of their God, and the reproach of the king. All these things filled their hearts with grief, and they hastened to make report to Hezekiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:22: Eliakim: Isa 36:3, Isa 36:11
with their: Isa 33:7, Isa 37:1, Isa 37:2; Kg2 5:7; Ezr 9:3; Mat 26:65; The history of the invasion of Sennacherib, observes Bp. Lowth, and the miraculous destruction of his army, which makes the subject of so many of Isaiah's prophecies, is very properly inserted here, as affording the best light to many parts of these prophecies; and as almost necessary to introduce the prophecy in the Isa 37:1, being the answer of God to Hezekiah's prayer, which could not be properly understood without it. Sennacherib succeeded his father Shalmaneser on the throne of Assyria, am 3290, bc 714, and reigned only about eight years.
John Gill
36:22 Then came Eliakim, that was over the household,.... The first of the commissioners sent to Rabshakeh:
and Shebna the Scribe, and Joah, the son of Asaph, the recorder, to Hezekiah: by which it seems that he could not be with them on the wall, but was all the while in his own palace, whither they came to him, to report the issue of their conference with Rabshakeh:
with their clothes rent; which was done perhaps not in the presence and within the sight of Rabshakeh, but as they came along; and that partly on account of the blasphemies they had heard, Mt 26:65, and partly through the grief of heart, for the distress and calamity they might fear were coming on themselves, their king, their city, and country, Joel 2:13,
and told him the words of Rabshakeh; what he had said against him, and against the God of Israel, his menaces and his blasphemies; they made a faithful report of the whole, as messengers ought to do. What effect this had upon the king, we have an account of in the following chapter.
Robert Jamieson, A. R. Fausset and David Brown
36:22 clothes rent--in grief and horror at the blasphemy (Mt 26:65).