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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Послание Езекии к Исаии. 8-13. Письмо Сеннахирима к Езекии. 14-20. Молитва Езекии. 21-35. Послание Исаии к Езекии. 36-38. Спасение Иерусалима от ассирийцев.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have a further repetition of the story which we had before in the book of Kings concerning Sennacherib. In the foregoing chapter we had him conquering and threatening to conquer. In this chapter we have him falling, and at last fallen, in answer to prayer, and in fulfillment of many of the prophecies which we have met with in the foregoing chapters. Here we have, I. Hezekiah's pious reception of Rabshakeh's impious discourse, ver. 1. II. The gracious message he sent to Isaiah to desire his prayers, ver. 2-5. III. The encouraging answer which Isaiah sent to him from God, assuring him that God would plead his cause against the king of Assyria, ver. 6, 7. IV. An abusive letter which the king of Assyria sent to Hezekiah, to the same purport with Rabshakeh's speech, ver. 8-13. V. Hezekiah's humble prayer to God upon the receipt of this letter, ver. 14-20. VI. The further full answer which God sent him by Isaiah, promising him that his affairs should shortly take a happy turn, that the storm should blow over and every thing should appear bright and serene, ver. 21-35. VII. The immediate accomplishment of this prophecy in the ruin of his army (ver. 36) and the murder of himself, ver. 37, 38. All this was largely opened, 2 Kings xix.
Adam Clarke: Commentary on the Bible - 1831
Hezekiah is greatly distressed, and sends to Isaiah the prophet to pray for him, Isa 37:1-4. Isaiah returns a comfortable answer, and predicts the destruction of the king of Assyria and his army, Isa 37:5-7. Sennacherib, hearing that his kingdom was invaded by the Ethiopians, sends a terrible letter to Hezekiah, to induce him to surrender, Isa 37:9-13. Hezekiah goes to the temple, spreads the letter before the Lord, and makes a most affecting prayer, Isa 37:14-20. Isaiah is sent to him to assure him that his prayer is heard; that Jerusalem shall be delivered; and that the Assyrians shall be destroyed, Isa 37:21-35. That very night a messenger of God slays one hundred and eighty-five thousand Assyrians, Isa 37:36. Sennacherib returns to Nineveh, and is slain by his own sons, Isa 37:37, Isa 37:38.
Albert Barnes: Notes on the Bible - 1834
37:0: This chapter contains a continuation of the historical narrative commenced in the pRev_ious chapter. Hezekiah went with expressions of grief to the temple, to spread the cause of his distress before the Lord Isa 37:1. He sent an embassage to Isaiah to ask his counsel in the time of the general distress Isa 37:2-5. Isaiah replied that he should not be afraid of the Assyrian, for that he should soon be destroyed Isa 37:6-7. The return of Rabshakeh to Sennacherib Isa 37:8. Sennacherib heard that Tirhakah, king of Ethiopia, was preparing to make war upn him, and sent another embassay, with substantially the same message as the former, to induce him to surrender Isa 37:9-13. Hezekiah having read the letter which he sent, went again to the temple, and spread it before the Lord Isa 37:14. His prayer is recorded Isa 37:15-20. Isaiah, in answer to his prayer, reproves the pride and arrogance of Sennacherib, and gives the assurance that Jerusalem shall be safe, and that the Asssyrian shall be destroyed Isa 37:21-35. The chapter closes with an account of the destruction of the army of the Assyrians, and the death of Sennacherib Isa 37:36-38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 37:1, Hezekiah mourning, sends to Isaiah to pray for them; Isa 37:6, Isaiah comforts them; Isa 37:8, Sennacherib, going to encounter Tirhakah, sends a blasphemous letter to Hezekiah; Isa 37:14, Hezekiah's prayer; Isa 37:21, Isaiah's prophecy of the pride and destruction of Sennacherib, and the good of Zion; Isa 37:36, An angel slays the Assyrians; Isa 37:37, Sennacherib is slain at Nineveh by his own sons.
John Gill
INTRODUCTION TO ISAIAH 37
In this chapter are contained Hezekiah's message to Isaiah, desiring his prayer for him and his people, in this time of sore distress, Is 37:1, the comforting and encouraging answer returned by the prophet to him, Is 37:6, the king of Assyria's letter to Hezekiah, to terrify him into a surrender of the city of Jerusalem to him, Is 37:8 which Hezekiah spread before the Lord, and prayed unto him for deliverance, Is 37:14, upon which he received a gracious answer by the hand of the prophet, promising safety and deliverance to him, and destruction to the king of Assyria, of which a sign was given, Is 37:21 and the chapter is closed with the slaughter of the Assyrian army by an angel, the flight of the king, and his death by the hands of his sons, Is 37:36.
37:137:1: Եւ եղեւ իբրեւ լուաւ Եզեկիա արքայ, պատառեա՛ց զպատմուճան իւր՝ եւ քո՛ւրձ զգեցաւ, եւ ել ՚ի տուն Տեառն։
1 Եզեկիա արքան, լսելով այս խօսքերը, պատռեց իր պատմուճանը, քուրձ հագաւ եւ մտաւ Տիրոջ տունը:
37 Երբ Եզեկիա թագաւորը լսեց, իր հանդերձները պատռեց ու քուրձ հագաւ եւ Տէրոջը տունը մտաւ.
Եւ եղեւ իբրեւ լուաւ Եզեկիա արքայ, պատառեաց զպատմուճան իւր եւ քուրձ զգեցաւ, եւ ել ի տուն Տեառն:

37:1: Եւ եղեւ իբրեւ լուաւ Եզեկիա արքայ, պատառեա՛ց զպատմուճան իւր՝ եւ քո՛ւրձ զգեցաւ, եւ ել ՚ի տուն Տեառն։
1 Եզեկիա արքան, լսելով այս խօսքերը, պատռեց իր պատմուճանը, քուրձ հագաւ եւ մտաւ Տիրոջ տունը:
37 Երբ Եզեկիա թագաւորը լսեց, իր հանդերձները պատռեց ու քուրձ հագաւ եւ Տէրոջը տունը մտաւ.
zohrab-1805▾ eastern-1994▾ western am▾
37:137:1 Когда услышал это царь Езекия, то разодрал одежды свои и покрылся вретищем, и пошел в дом Господень;
37:1 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἀκοῦσαι ακουω hear τὸν ο the βασιλέα βασιλευς monarch; king Εζεκιαν εζεκιας Ezekias ἔσχισεν σχιζω split; cut out τὰ ο the ἱμάτια ιματιον clothing; clothes καὶ και and; even σάκκον σακκος sackcloth; sack περιεβάλετο περιβαλλω drape; clothe καὶ και and; even ἀνέβη αναβαινω step up; ascend εἰς εις into; for τὸν ο the οἶκον οικος home; household κυρίου κυριος lord; master
37:1 וַ wa וְ and יְהִ֗י yᵊhˈî היה be כִּ ki כְּ as שְׁמֹ֨עַ֙ šᵊmˈōₐʕ שׁמע hear הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king חִזְקִיָּ֔הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah וַ wa וְ and יִּקְרַ֖ע yyiqrˌaʕ קרע tear אֶת־ ʔeṯ- אֵת [object marker] בְּגָדָ֑יו bᵊḡāḏˈāʸw בֶּגֶד garment וַ wa וְ and יִּתְכַּ֣ס yyiṯkˈas כסה cover בַּ ba בְּ in † הַ the שָּׂ֔ק śśˈāq שַׂק sack וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come בֵּ֥ית bˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
37:1. et factum est cum audisset rex Ezechias scidit vestimenta sua et obvolutus est sacco et intravit in domum DominiAnd it came to pass, when king Ezechias had heard it, that he rent his garments and covered himself with sackcloth, and went into the house of the Lord.
1. And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD.
37:1. And it came to pass, when king Hezekiah heard [it], that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD.
37:1. And it happened that, when king Hezekiah had heard this, he rent his garments, and he wrapped himself in sackcloth, and he entered the house of the Lord.
And it came to pass, when king Hezekiah heard [it], that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD:

37:1 Когда услышал это царь Езекия, то разодрал одежды свои и покрылся вретищем, и пошел в дом Господень;
37:1
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
ἀκοῦσαι ακουω hear
τὸν ο the
βασιλέα βασιλευς monarch; king
Εζεκιαν εζεκιας Ezekias
ἔσχισεν σχιζω split; cut out
τὰ ο the
ἱμάτια ιματιον clothing; clothes
καὶ και and; even
σάκκον σακκος sackcloth; sack
περιεβάλετο περιβαλλω drape; clothe
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
κυρίου κυριος lord; master
37:1
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
כִּ ki כְּ as
שְׁמֹ֨עַ֙ šᵊmˈōₐʕ שׁמע hear
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
חִזְקִיָּ֔הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
וַ wa וְ and
יִּקְרַ֖ע yyiqrˌaʕ קרע tear
אֶת־ ʔeṯ- אֵת [object marker]
בְּגָדָ֑יו bᵊḡāḏˈāʸw בֶּגֶד garment
וַ wa וְ and
יִּתְכַּ֣ס yyiṯkˈas כסה cover
בַּ ba בְּ in
הַ the
שָּׂ֔ק śśˈāq שַׂק sack
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
בֵּ֥ית bˌêṯ בַּיִת house
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
37:1. et factum est cum audisset rex Ezechias scidit vestimenta sua et obvolutus est sacco et intravit in domum Domini
And it came to pass, when king Ezechias had heard it, that he rent his garments and covered himself with sackcloth, and went into the house of the Lord.
37:1. And it came to pass, when king Hezekiah heard [it], that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD.
37:1. And it happened that, when king Hezekiah had heard this, he rent his garments, and he wrapped himself in sackcloth, and he entered the house of the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-38. Объяснение см. в Толковой Библии т. 2-й, 4: Цар 18:13-20:19.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD. 2 And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz. 3 And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth. 4 It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that is left. 5 So the servants of king Hezekiah came to Isaiah. 6 And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the LORD, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me. 7 Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land.
We may observe here, 1. That the best way to baffle the malicious designs of our enemies against us is to be driven by them to God and to our duty and so to fetch meat out of the eater. Rabshakeh intended to frighten Hezekiah from the Lord, but it proves that he frightens him to the Lord. The wind, instead of forcing the traveller's coat from him, makes him wrap it the closer about him. The more Rabshakeh reproaches God the more Hezekiah studies to honour him, by rending his clothes for the dishonour done to him and attending in his sanctuary to know his mind. 2. That it well becomes great men to desire the prayers of good men and good ministers. Hezekiah sent messengers, and honourable ones, those of the first rank, to Isaiah, to desire his prayers, remembering how much his prophecies of late had plainly looked towards the events of the present day, in dependence upon which, it is probable, he doubted not but that the issue would be comfortable, yet he would have it to be so in answer to prayer: This is a day of trouble, therefore let it be a day of prayer. 3. When we are most at a plunge we should be most earnest in prayer: Now that the children are brought to the birth, but there is not strength to bring forth, now let prayer come, and help at a dead lift. When pains are most strong let prayers be most lively; and, when we meet with the greatest difficulties, then is a time to stir up not ourselves only, but others also, to take hold on God. Prayer is the midwife of mercy, that helps to bring it forth. 4. It is an encouragement to pray though we have but some hopes of mercy (v. 4): It may be the Lord thy God will hear; who knows but he will return and repent? The it may be of the prospect of the haven of blessings should quicken us with double diligence to ply the oar of prayer. 5. When there is a remnant left, and but a remnant, it concerns us to lift up a prayer for that remnant, v. 4. The prayer that reaches heaven must be lifted up by a strong faith, earnest desires, and a direct intention to the glory of God, all which should be quickened when we come to the last stake. 6. Those that have made God their enemy we have no reason to be afraid of, for they are marked for ruin; and, though they may hiss, they cannot hurt. Rabshakeh has blasphemed God, and therefore let not Hezekiah be afraid of him, v. 6. He has made God a party to the cause by his invectives, and therefore judgment will certainly be given against him. God will certainly plead his own cause. 7. Sinners' fears are but prefaces to their falls. He shall hear the rumour of the slaughter of his army, which shall oblige him to retire to his own land, and there he shall be slain, v. 7. The terrors that pursue him shall bring him at last to the king of terrors, Job xviii. 11, 14. The curses that come upon sinners shall overtake them.
Albert Barnes: Notes on the Bible - 1834
37:1: When king Hezekiah heard it - Heard the account of the words of Rabshakeh Isa 36:22.
That he rent his clothes - (See the note at Isa 36:22).
He covered himself with sackcloth - (See the note at Isa 3:24).
And went into the house of the Lord - Went up to the temple to spread out the case before Yahweh Isa 37:14. This was in accordance with the usual habit of Hezekiah; and it teaches us that when we are environed with difficulties or danger and when the name of our God is blasphemed, we should go and spread out our feelings before God, and seek his aid.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:1: it came: 2Kings 19:1-19
he rent: Isa 36:22; Kg2 22:11; Jer 36:24; Jon 3:5, Jon 3:6; Mat 11:21
and went: Ezr 9:5; Job 1:20, Job 1:21
Carl Friedrich Keil and Franz Delitzsch
37:1
The king and the deputation apply to Isaiah. "And it came to pass, when king Hizkiyahu had heard, he rent his clothes, and wrapped himself in mourning linen, and went into the house of Jehovah. And sent Eliakim the house-minister, and Shebna (K. omits את) the chancellor, and the eldest of the priests, wrapped in mourning linen, to Isaiah son of Amoz, the prophet (K. has what is inadmissible: the prophet son of Amoz). And they said to him, Thus saith Hizkiyahu, A day of affliction, and punishment, and blasphemy is this day; for children are come to the matrix, and there is no strength to bring them forth. Perhaps Jehovah thy God will hear the words (K. all the words) of Rabshakeh, with which the king of Asshur his lord has sent him to revile the living God; and Jehovah thy God will punish for the words which He hath heard, and thou wilt make intercession for the remnant that still exists." The distinguished embassy is a proof of the distinction of the prophet himself (Knobel). The character of the deputation accorded with its object, which was to obtain a consolatory word for the king and people. In the form of the instructions we recognise again the flowing style of Isaiah. תּוכחה, as a synonym of מוּסר, נקם, is used as in Hos 5:9; נאצה (from the kal נאץ) according to Is 1:4; Is 5:24; Is 52:5, like נאצה (from the piel נאץ), Neh 9:18, Neh 9:26 (reviling, i.e., reviling of God, or blasphemy). The figure of there not being sufficient strength to bring forth the child, is the same as in Is 66:9. משׁבּר (from שׁבר, syn. פּרץ, Gen 38:29) does not signify the actual birth (Luzzatto, punto di dover nascere), nor the delivering-stool (Targum), like mashbēr shel-chayyâh, the delivering-stool of the midwife (Kelim xxiii. 4); but as the subject is the children, and not the mother, the matrix or mouth of the womb, as in Hos 13:13, "He (Ephraim) is an unwise child; when it is time does he not stop in the children's passage" (mashbēr bânı̄m), i.e., the point which a child must pass, not only with its head, but also with its shoulders and its whole body, for which the force of the pains is often not sufficient? The existing condition of the state resembled such unpromising birth-pains, which threatened both the mother and the fruit of the womb with death, because the matrix would not open to give birth to the child. לדה like דּעה in Is 11:9. The timid inquiry, which hardly dared to hope, commences with 'ūlai. The following future is continued in perfects, the force of which is determined by it: "and He (namely Jehovah, the Targum and Syriac) will punish for the words," or, as we point it, "there will punish for the words which He hath heard, Jehovah thy God (hōkhı̄ach, referring to a judicial decision, as in a general sense in Is 2:4 and Is 11:4); and thou wilt lift up prayer" (i.e., begin to offer it, Is 14:4). "He will hear," namely as judge and deliverer; "He hath heard," namely as the omnipresent One. The expression, "to revile the living God" (lechârēph 'Elōhı̄m chai), sounds like a comparison of Rabshakeh to Goliath (1Kings 17:26, 1Kings 17:36). The "existing remnant" was Jerusalem, which was not yet in the enemy's hand (compare Is 1:8-9). The deliverance of the remnant is a key-note of Isaiah's prophecies. But the prophecy would not be fulfilled, until the grace which fulfilled it had been met by repentance and faith. Hence Hezekiah's weak faith sues for the intercession of the prophet, whose personal relation to God is here set forth as a closer one than that of the king and priests.
Geneva 1599
37:1 And it came to pass, when king Hezekiah heard [it], that he (a) tore his clothes, and covered himself with sackcloth, and went into the house of the LORD.
(a) In sign of grief and repentance.
John Gill
37:1 And it came to pass, when King Hezekiah heard it,.... The report that his ministers made to him of the blasphemies and threatenings of Rabshakeh, the general of the Assyrian army:
that he rent his clothes, and covered himself with sackcloth; the one because of the blasphemies he heard; the other cause of the destruction he and his people were threatened with:
and went into the house of the Lord; the temple, to pray to him there: he could have prayed in his own house, but he chose rather to go to the house of God, not so much on account of the holiness of the place, but because there the Lord promised, and was used to hear the prayers of his people,
1Ki 8:29,30 as also because it was more public, and would be known to the people, and set them an example to follow him in. Trouble should not keep persons from, but bring them to, the house of God; here the Lord is to be inquired of, here he is to be found; and from hence he sends deliverance and salvation to his people. Nothing is more proper than prayer in times of affliction; it is no ways unbecoming nor lessening the greatest king on earth to lay aside his royal robes, to humble himself before God, in a time of distress, and pray unto him. Hezekiah does not sit down to consider Rabshakeh's speech, to take it in pieces, and give an answer to it, but he applies unto God.
Robert Jamieson, A. R. Fausset and David Brown
37:1 CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
sackcloth--(See on Is 20:2).
house of the Lord--the sure resort of God's people in distress (Ps 73:16-17; Ps 77:13).
37:237:2: Եւ առաքեաց զԵղիակիմ հազարապետն, եւ զՍովմնաս հրովարտակաց դպիր, եւ զծերս ՚ի քահանայից անտի քրձազգածս առ Եսայի մարգարէ որդի Ամովսայ[9991]։ [9991] Այլք. ԶԵղիակիմ զհազարապետն։ Ոմանք. ՚Ի քահանայիցն քրձազգեացս։
2 Այնուհետեւ Եղիակիմ հազարապետին, գրագիր Սոմնասին եւ ծեր քահանաներին, որոնք քուրձ էին հագել, ուղարկեց Ամոսի որդու՝ Եսայի մարգարէի մօտ,
2 Պալատին հազարապետը՝ Եղիակիմ եւ Սեբնա ատենադպիրն ու քահանաներուն ծերերը քուրձեր հագած՝ Ամովսին որդիին Եսայի մարգարէին ղրկեց։
Եւ առաքեաց զԵղիակիմ զհազարապետն եւ զՍովմնաս հրովարտակաց դպիր եւ զծերս ի քահանայից անտի քրձազգածս առ Եսայի մարգարէ որդի Ամովսայ:

37:2: Եւ առաքեաց զԵղիակիմ հազարապետն, եւ զՍովմնաս հրովարտակաց դպիր, եւ զծերս ՚ի քահանայից անտի քրձազգածս առ Եսայի մարգարէ որդի Ամովսայ[9991]։
[9991] Այլք. ԶԵղիակիմ զհազարապետն։ Ոմանք. ՚Ի քահանայիցն քրձազգեացս։
2 Այնուհետեւ Եղիակիմ հազարապետին, գրագիր Սոմնասին եւ ծեր քահանաներին, որոնք քուրձ էին հագել, ուղարկեց Ամոսի որդու՝ Եսայի մարգարէի մօտ,
2 Պալատին հազարապետը՝ Եղիակիմ եւ Սեբնա ատենադպիրն ու քահանաներուն ծերերը քուրձեր հագած՝ Ամովսին որդիին Եսայի մարգարէին ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
37:237:2 и послал Елиакима, начальника дворца, и Севну писца, и старших священников, покрытых вретищами, к пророку Исаии, сыну Амосову.
37:2 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Ελιακιμ ελιακειμ Eliakeim; Eliakim τὸν ο the οἰκονόμον οικονομος administrator καὶ και and; even Σομναν σομνας the γραμματέα γραμματευς scholar καὶ και and; even τοὺς ο the πρεσβυτέρους πρεσβυτερος senior; older τῶν ο the ἱερέων ιερευς priest περιβεβλημένους περιβαλλω drape; clothe σάκκους σακκος sackcloth; sack πρὸς προς to; toward Ησαιαν ησαιας Hēsaΐas; Iseas υἱὸν υιος son Αμως αμως Amōs; Amos τὸν ο the προφήτην προφητης prophet
37:2 וַ֠ wa וְ and יִּשְׁלַח yyišlˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] אֶלְיָקִ֨ים ʔelyāqˌîm אֶלְיָקִים Eliakim אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the בַּ֜יִת bbˈayiṯ בַּיִת house וְ wᵊ וְ and אֵ֣ת׀ ʔˈēṯ אֵת [object marker] שֶׁבְנָ֣א ševnˈā שֶׁבְנָא Shebna הַ ha הַ the סֹּופֵ֗ר ssôfˈēr סֹפֵר scribe וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] זִקְנֵ֣י ziqnˈê זָקֵן old הַ ha הַ the כֹּהֲנִ֔ים kkōhᵃnˈîm כֹּהֵן priest מִתְכַּסִּ֖ים miṯkassˌîm כסה cover בַּ ba בְּ in † הַ the שַּׂקִּ֑ים śśaqqˈîm שַׂק sack אֶל־ ʔel- אֶל to יְשַֽׁעְיָ֥הוּ yᵊšˈaʕyˌāhû יְשַׁעְיָהוּ Isaiah בֶן־ ven- בֵּן son אָמֹ֖וץ ʔāmˌôṣ אָמֹוץ Amoz הַ ha הַ the נָּבִֽיא׃ nnāvˈî נָבִיא prophet
37:2. et misit Eliachim qui erat super domum et Sobnam scribam et seniores de sacerdotibus opertos saccis ad Isaiam filium Amos prophetamAnd he sent Eliacim who was over the house, and Sobna the scribe, and the ancients of the priests covered with sackcloth, to Isaias the son of Amos the prophet.
2. And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, unto Isaiah the prophet the son of Amoz.
37:2. And he sent Eliakim, who [was] over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz.
37:2. And he sent Eliakim, who was over the house, and Shebna, the scribe, and the elders of the priests, covered with sackcloth, to Isaiah, the son of Amoz, the prophet.
And he sent Eliakim, who [was] over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz:

37:2 и послал Елиакима, начальника дворца, и Севну писца, и старших священников, покрытых вретищами, к пророку Исаии, сыну Амосову.
37:2
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Ελιακιμ ελιακειμ Eliakeim; Eliakim
τὸν ο the
οἰκονόμον οικονομος administrator
καὶ και and; even
Σομναν σομνας the
γραμματέα γραμματευς scholar
καὶ και and; even
τοὺς ο the
πρεσβυτέρους πρεσβυτερος senior; older
τῶν ο the
ἱερέων ιερευς priest
περιβεβλημένους περιβαλλω drape; clothe
σάκκους σακκος sackcloth; sack
πρὸς προς to; toward
Ησαιαν ησαιας Hēsaΐas; Iseas
υἱὸν υιος son
Αμως αμως Amōs; Amos
τὸν ο the
προφήτην προφητης prophet
37:2
וַ֠ wa וְ and
יִּשְׁלַח yyišlˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
אֶלְיָקִ֨ים ʔelyāqˌîm אֶלְיָקִים Eliakim
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ ha הַ the
בַּ֜יִת bbˈayiṯ בַּיִת house
וְ wᵊ וְ and
אֵ֣ת׀ ʔˈēṯ אֵת [object marker]
שֶׁבְנָ֣א ševnˈā שֶׁבְנָא Shebna
הַ ha הַ the
סֹּופֵ֗ר ssôfˈēr סֹפֵר scribe
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
זִקְנֵ֣י ziqnˈê זָקֵן old
הַ ha הַ the
כֹּהֲנִ֔ים kkōhᵃnˈîm כֹּהֵן priest
מִתְכַּסִּ֖ים miṯkassˌîm כסה cover
בַּ ba בְּ in
הַ the
שַּׂקִּ֑ים śśaqqˈîm שַׂק sack
אֶל־ ʔel- אֶל to
יְשַֽׁעְיָ֥הוּ yᵊšˈaʕyˌāhû יְשַׁעְיָהוּ Isaiah
בֶן־ ven- בֵּן son
אָמֹ֖וץ ʔāmˌôṣ אָמֹוץ Amoz
הַ ha הַ the
נָּבִֽיא׃ nnāvˈî נָבִיא prophet
37:2. et misit Eliachim qui erat super domum et Sobnam scribam et seniores de sacerdotibus opertos saccis ad Isaiam filium Amos prophetam
And he sent Eliacim who was over the house, and Sobna the scribe, and the ancients of the priests covered with sackcloth, to Isaias the son of Amos the prophet.
37:2. And he sent Eliakim, who [was] over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz.
37:2. And he sent Eliakim, who was over the house, and Shebna, the scribe, and the elders of the priests, covered with sackcloth, to Isaiah, the son of Amoz, the prophet.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
37:2: And he sent Eliakim - (See the note at Isa 36:3).
And the elders of the priests - It was a case of deep importance, and one that pertained in a special manner to the interests of religion; and he, therefore, selected the most respectable embassage that he could to present the case to the prophet.
Covered with sackcloth - Religion had been insulted. The God whom the priests served had been blasphemed, and the very temple was threatened, and it was proper that the priests should go with the habiliments of mourning.
Unto Isaiah - It was customary on occasions of danger to consult prophets, as those who had direct communication with God, and seek counsel from them. Thus Balak sent messengers to Balaam to consult him in a time of perplexity (Num 22:5 ff); thus Jehoshaphat and the king of Israel consulted Micaiah in time of danger from Syria Kg1 22:1-13; thus Ahaziah, when sick, sent to consult Elijah Kg2 1:1-9; and thus Josiah sent an embassage to Huldah the prophetess to inquire in regard to the book which was found in the temple of the Lord Kg2 22:14)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:2: Isa 37:14, Isa 36:3; Kg2 18:18, Kg2 19:2, Kg2 22:12-14; Ch2 20:20; Joe 1:13
Geneva 1599
37:2 And he sent Eliakim, who [was] over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, to (b) Isaiah the prophet the son of Amoz.
(b) To have comfort from him by the word of God, that his faith might be confirmed and so his prayer be more earnest: teaching by it that in all dangers these two are the only remedies to seek to God and his ministers.
John Gill
37:2 And he sent Eliakim, who was over the household, and Shebna the scribe,.... Two of the commissioners sent to Rabshakeh, and who heard his insolence and blasphemy, and were capable of giving a full account of it, to Isaiah the prophet:
and the elders of the priests; as the chief of those that were concerned in civil affairs, so the chief of those that were employed in sacred things, were sent: this was a very honourable embassy; and it was showing great respect to the prophet, to send such personages to him:
covered with sackcloth; as the king himself was, following his example; and this is to be understood not of the elders of the priests only, but of Eliakim and Shebna also. These, so clad, were sent by the king
unto Isaiah the prophet, the son of Amoz; to give him an account of the present situation of affairs, of the distress he was in, and to desire his prayers: a very proper person to apply to, a prophet, one highly dear to God, and honoured by him, had near access unto him, and knew much of his mind.
Robert Jamieson, A. R. Fausset and David Brown
37:2 unto Isaiah--implying the importance of the prophet's position at the time; the chief officers of the court are deputed to wait on him (compare 4Kings 22:12-14).
37:337:3: Եւ ասէ ցնա. Ա՛յսպէս ասէ Եզեկիա. Ա՛յսօր է օր նեղութեան եւ նախատանաց, եւ կշտամբութեան եւ բարկութեան. յորում աւուր հասեալ են երկունք ծննդականի՝ եւ ո՛չ կարէ ծնանել[9992]։ [9992] Ոմանք. Եւ ասեն ցնա. Այսպէս։
3 որ ասեն նրան. «Այսպէս է ասում Եզեկիան. “Այսօր նեղութեան ու նախատինքի, կշտամբանքի ու բարկութեան օր է, մի օր, երբ ծննդկանի երկունքի ժամն է հասել, բայց նա չի կարողանում ծննդաբերել:
3 Անոնք անոր ըսին. «Եզեկիան այսպէս կ’ըսէ. ‘Այսօր նեղութեան, կշտամբանքի ու նախատինքի օր է. քանզի տղաքը մինչեւ ծնանելու վայրկեանը հասան, բայց ծնանելու ոյժ չկայ։
Եւ ասեն ցնա. Այսպէս ասէ Եզեկիա. Այսօր է օր նեղութեան եւ նախատանաց եւ կշտամբութեան [537]եւ բարկութեան``, յորում աւուր հասեալ են երկունք ծննդականի` եւ ոչ կարէ ծնանել:

37:3: Եւ ասէ ցնա. Ա՛յսպէս ասէ Եզեկիա. Ա՛յսօր է օր նեղութեան եւ նախատանաց, եւ կշտամբութեան եւ բարկութեան. յորում աւուր հասեալ են երկունք ծննդականի՝ եւ ո՛չ կարէ ծնանել[9992]։
[9992] Ոմանք. Եւ ասեն ցնա. Այսպէս։
3 որ ասեն նրան. «Այսպէս է ասում Եզեկիան. “Այսօր նեղութեան ու նախատինքի, կշտամբանքի ու բարկութեան օր է, մի օր, երբ ծննդկանի երկունքի ժամն է հասել, բայց նա չի կարողանում ծննդաբերել:
3 Անոնք անոր ըսին. «Եզեկիան այսպէս կ’ըսէ. ‘Այսօր նեղութեան, կշտամբանքի ու նախատինքի օր է. քանզի տղաքը մինչեւ ծնանելու վայրկեանը հասան, բայց ծնանելու ոյժ չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
37:337:3 И они сказали ему: так говорит Езекия: день скорби и наказания и посрамления день сей, ибо младенцы дошли до отверстия утробы матерней, а силы нет родить.
37:3 καὶ και and; even εἶπαν επω say; speak αὐτῷ αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare Εζεκιας εζεκιας Ezekias ἡμέρα ημερα day θλίψεως θλιψις pressure καὶ και and; even ὀνειδισμοῦ ονειδισμος disparaging; reproach καὶ και and; even ἐλεγμοῦ ελεγμος refuting; reproving καὶ και and; even ὀργῆς οργη passion; temperament ἡ ο the σήμερον σημερον today; present ἡμέρα ημερα day ὅτι οτι since; that ἥκει ηκω here ἡ ο the ὠδὶν ωδιν contraction τῇ ο the τικτούσῃ τικτω give birth; produce ἰσχὺν ισχυς force δὲ δε though; while οὐκ ου not ἔχει εχω have; hold τοῦ ο the τεκεῖν τικτω give birth; produce
37:3 וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say חִזְקִיָּ֔הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah יֹום־ yôm- יֹום day צָרָ֧ה ṣārˈā צָרָה distress וְ wᵊ וְ and תֹוכֵחָ֛ה ṯôḵēḥˈā תֹּוכֵחָה rebuke וּ û וְ and נְאָצָ֖ה nᵊʔāṣˌā נְאָצָה contumely הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this כִּ֣י kˈî כִּי that בָ֤אוּ vˈāʔû בוא come בָנִים֙ vānîm בֵּן son עַד־ ʕaḏ- עַד unto מַשְׁבֵּ֔ר mašbˈēr מַשְׁבֵּר mouth of womb וְ wᵊ וְ and כֹ֥חַ ḵˌōₐḥ כֹּחַ strength אַ֖יִן ʔˌayin אַיִן [NEG] לְ lᵊ לְ to לֵדָֽה׃ lēḏˈā לֵדָה birth
37:3. et dixerunt ad eum haec dicit Ezechias dies tribulationis et correptionis et blasphemiae dies haec quia venerunt filii usque ad partum et virtus non est parientiAnd they said to him: Thus saith Ezechias: This day is a day of tribulation, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth.
3. And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of contumely: for the children are come to the birth, and there is not strength to bring forth.
37:3. And they said unto him, Thus saith Hezekiah, This day [is] a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and [there is] not strength to bring forth.
37:3. And they said to him: “Thus says Hezekiah: This day is a day of tribulation, and of rebuke, and of blasphemy. For the sons have arrived at the time for birth, but there is not enough strength to bring them forth.
And they said unto him, Thus saith Hezekiah, This day [is] a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and [there is] not strength to bring forth:

37:3 И они сказали ему: так говорит Езекия: день скорби и наказания и посрамления день сей, ибо младенцы дошли до отверстия утробы матерней, а силы нет родить.
37:3
καὶ και and; even
εἶπαν επω say; speak
αὐτῷ αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
Εζεκιας εζεκιας Ezekias
ἡμέρα ημερα day
θλίψεως θλιψις pressure
καὶ και and; even
ὀνειδισμοῦ ονειδισμος disparaging; reproach
καὶ και and; even
ἐλεγμοῦ ελεγμος refuting; reproving
καὶ και and; even
ὀργῆς οργη passion; temperament
ο the
σήμερον σημερον today; present
ἡμέρα ημερα day
ὅτι οτι since; that
ἥκει ηκω here
ο the
ὠδὶν ωδιν contraction
τῇ ο the
τικτούσῃ τικτω give birth; produce
ἰσχὺν ισχυς force
δὲ δε though; while
οὐκ ου not
ἔχει εχω have; hold
τοῦ ο the
τεκεῖν τικτω give birth; produce
37:3
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
אֵלָ֗יו ʔēlˈāʸw אֶל to
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
חִזְקִיָּ֔הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
יֹום־ yôm- יֹום day
צָרָ֧ה ṣārˈā צָרָה distress
וְ wᵊ וְ and
תֹוכֵחָ֛ה ṯôḵēḥˈā תֹּוכֵחָה rebuke
וּ û וְ and
נְאָצָ֖ה nᵊʔāṣˌā נְאָצָה contumely
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
כִּ֣י kˈî כִּי that
בָ֤אוּ vˈāʔû בוא come
בָנִים֙ vānîm בֵּן son
עַד־ ʕaḏ- עַד unto
מַשְׁבֵּ֔ר mašbˈēr מַשְׁבֵּר mouth of womb
וְ wᵊ וְ and
כֹ֥חַ ḵˌōₐḥ כֹּחַ strength
אַ֖יִן ʔˌayin אַיִן [NEG]
לְ lᵊ לְ to
לֵדָֽה׃ lēḏˈā לֵדָה birth
37:3. et dixerunt ad eum haec dicit Ezechias dies tribulationis et correptionis et blasphemiae dies haec quia venerunt filii usque ad partum et virtus non est parienti
And they said to him: Thus saith Ezechias: This day is a day of tribulation, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth.
37:3. And they said unto him, Thus saith Hezekiah, This day [is] a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and [there is] not strength to bring forth.
37:3. And they said to him: “Thus says Hezekiah: This day is a day of tribulation, and of rebuke, and of blasphemy. For the sons have arrived at the time for birth, but there is not enough strength to bring them forth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
37:3: This is a day of rebuke - This may refer either to the reproaches of Rabsbakeh, or more probably to the fact that Hezekiah regarded the Lord as rebuking his people for their sins. The word which is used here (תוכחח tô kē châ h), means more properly chastisement or punishment Psa 149:7; Hos 5:9.
And of blasphemy - Margin, 'Provocation.' The word used here (נאצה ne'â tsâ h), means properly reproach or contumely; and the sense is, that God and his cause had been vilified by Rabshakeh, and it was proper to appeal to him to vindicate the honor of his own name Isa 37:4.
For the children are come ... - The meaning of this figure is plain. There was the highest danger, and need of aid. It was as in childbirth in which the pains had been protracted, the strength exhausted, and where there was most imminent danger in regard to the mother and the child. So Hezekiah said there was the most imminent danger in the city of Jerusalem. They had made all possible preparations for defense. And now, in the most critical time, they felt their energies exhausted, their strength insufficient for their defense, and they needed the interposition of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:3: his day, Isa 25:8, Isa 33:2; Kg2 19:3; Ch2 15:4; Psa 50:15, Psa 91:15, Psa 116:3, Psa 116:4; Jer 30:7; Hos 5:15, Hos 6:1; Rev 3:19
blasphemy: or, provocation, Psa 95:8
for the: Isa 26:17, Isa 26:18, Isa 66:9; Hos 13:13
Geneva 1599
37:3 And they said to him, Thus saith Hezekiah, This day [is] a day of trouble, and of rebuke, and of blasphemy: for the children are come to the (c) birth, and [there is] not strength to bring forth.
(c) We are in as great sorrow as a woman in labour who cannot be delivered.
John Gill
37:3 And they said unto him,.... The messengers to the prophet:
thus saith Hezekiah; this is the message he has sent us with; this is what he would have us lay before thee, and has given us in charge to say unto thee:
this day is a day of trouble, and of rebuke, and of blasphemy; it was a "day of trouble" to Hezekiah and his people, because it was a "day of rebuke", in which God rebuked them for their sins; or of "reproach and reviling", as the Targum and Septuagint, in which the Assyrians reviled and reproached both God and them; and especially because it was a "day of blasphemy" against God:
for the children are come to the birth, and there is not strength to bring forth; which is to be understood not of the reformation within themselves, happily begun and carried on, but now hindered from being brought to perfection, by the Assyrian army being so near them; nor of their attempt to cast off the Assyrian yoke, which was thought to be just upon finishing, but now despaired of, unless divine assistance be given; nor of their inability to punish the blasphemy that so much affected them; but of the deplorable condition they were now in. Hezekiah compares himself and his people to a woman in travail, that has been some time in it, and the child is fallen down to the place of the breaking forth of children, as the word (p) used signifies, but unable to make its way, and she having neither strength to bear it, nor to bring it forth, nature being quite exhausted, and strength gone, through the many pains and throes endured: and just so it was even with him and his people, they were in the utmost pain and distress; they could not help themselves, nor could he help them; and therefore must perish, unless they had immediate assistance and relief. Jarchi interprets the children of the children of Israel, the children of God.
(p) a "fregit, confregit----matrix, vel os matricis, quod partu frangi videtur vel a frangentibus partus doloribus sic dictum", Gusset. Ebr. Comment. p. 324. "usque ad angustias uteri", Vatablus. So Ben Melech interprets it of "the womb".
Robert Jamieson, A. R. Fausset and David Brown
37:3 rebuke--that is, the Lord's rebuke for His people's sins (Ps 149:7; Hos 5:9).
blasphemy--blasphemous railing of Rab-shakeh.
the children, &c.--a proverbial expression for, We are in the most extreme danger and have no power to avert it (compare Hos 13:13).
37:437:4: Լուիցէ՛ Տէր Աստուած քո զբանս Ռափսակայ, զոր առաքեաց արքայն Ասորեստանեայց տէրն նորա նախատել զԱստուած կենդանի. եւ նախատել բանի՛ւք զորս լուաւ Տէր Աստուած քո. եւ արդ խնդրեսցե՛ս ՚ի Տեառնէ Աստուծոյ քումմէ վասն մնացելոցս այսոցիկ[9993]։ [9993] Ոսկան. Տէր իւր նախատել զԱստուած։
4 Թող քո Տէր Աստուածը լսի Ռափսակի խօսքերը, որին ուղարկեց իր տէրը՝ Ասորեստանի արքան, որպէսզի նա նախատի կենդանի Աստծուն, նախատի այնպիսի խօսքերով, որոնք լսեց քո Տէր Աստուածը: Արդ, աղերսի՛ր քո Տէր Աստծուն մնացածներիս համար”»:
4 Կարելի է քու Տէր Աստուածդ Ռափսակին խօսքերը լսէ, որ իր տէրը, Ասորեստանի թագաւորը, ղրկեց կենդանի Աստուածը նախատելու համար ու քու Տէր Աստուածդ իր լսած խօսքերուն համար պիտի յանդիմանէ։ Ուրեմն մնացորդին համար աղօթք ըրէ՛’։
[538]Լուիցէ Տէր Աստուած քո զբանս Ռափսակայ, զոր առաքեաց արքայն Ասորեստանեայց տէրն նորա` նախատել զԱստուած կենդանի, եւ [539]նախատել բանիւք զորս լուաւ Տէր Աստուած քո. եւ արդ [540]խնդրեսցես ի Տեառնէ Աստուծոյ քումմէ`` վասն մնացելոցս այսոցիկ:

37:4: Լուիցէ՛ Տէր Աստուած քո զբանս Ռափսակայ, զոր առաքեաց արքայն Ասորեստանեայց տէրն նորա նախատել զԱստուած կենդանի. եւ նախատել բանի՛ւք զորս լուաւ Տէր Աստուած քո. եւ արդ խնդրեսցե՛ս ՚ի Տեառնէ Աստուծոյ քումմէ վասն մնացելոցս այսոցիկ[9993]։
[9993] Ոսկան. Տէր իւր նախատել զԱստուած։
4 Թող քո Տէր Աստուածը լսի Ռափսակի խօսքերը, որին ուղարկեց իր տէրը՝ Ասորեստանի արքան, որպէսզի նա նախատի կենդանի Աստծուն, նախատի այնպիսի խօսքերով, որոնք լսեց քո Տէր Աստուածը: Արդ, աղերսի՛ր քո Տէր Աստծուն մնացածներիս համար”»:
4 Կարելի է քու Տէր Աստուածդ Ռափսակին խօսքերը լսէ, որ իր տէրը, Ասորեստանի թագաւորը, ղրկեց կենդանի Աստուածը նախատելու համար ու քու Տէր Աստուածդ իր լսած խօսքերուն համար պիտի յանդիմանէ։ Ուրեմն մնացորդին համար աղօթք ըրէ՛’։
zohrab-1805▾ eastern-1994▾ western am▾
37:437:4 Может быть, услышит Господь Бог твой слова Рабсака, которого послал царь Ассирийский, господин его, хулить Бога живаго и поносить словами, какие слышал Господь, Бог твой; вознеси же молитву об оставшихся, которые находятся еще в живых.
37:4 εἰσακούσαι εισακουω heed; listen to κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your τοὺς ο the λόγους λογος word; log Ραψακου ραψακης who; what ἀπέστειλεν αποστελλω send off / away βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος disparage; reproach θεὸν θεος God ζῶντα ζαω live; alive καὶ και and; even ὀνειδίζειν ονειδιζω disparage; reproach λόγους λογος word; log οὓς ος who; what ἤκουσεν ακουω hear κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your καὶ και and; even δεηθήσῃ δεω bind; tie πρὸς προς to; toward κύριον κυριος lord; master τὸν ο the θεόν θεος God σου σου of you; your περὶ περι about; around τῶν ο the καταλελειμμένων καταλειπω leave behind; remain τούτων ουτος this; he
37:4 אוּלַ֡י ʔûlˈay אוּלַי perhaps יִשְׁמַע֩ yišmˌaʕ שׁמע hear יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֜יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אֵ֣ת׀ ʔˈēṯ אֵת [object marker] דִּבְרֵ֣י divrˈê דָּבָר word רַב־שָׁקֵ֗ה rav-šāqˈē רַב שָׁקֵה rabshake אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] שְׁלָחֹ֨ו šᵊlāḥˌô שׁלח send מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁ֤וּר׀ ʔaššˈûr אַשּׁוּר Asshur אֲדֹנָיו֙ ʔᵃḏōnāʸw אָדֹון lord לְ lᵊ לְ to חָרֵף֙ ḥārˌēf חרף reproach אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) חַ֔י ḥˈay חַי alive וְ wᵊ וְ and הֹוכִ֨יחַ֙ hôḵˈîₐḥ יכח reprove בַּ ba בְּ in † הַ the דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁמַ֖ע šāmˌaʕ שׁמע hear יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) וְ wᵊ וְ and נָשָׂ֣אתָ nāśˈāṯā נשׂא lift תְפִלָּ֔ה ṯᵊfillˈā תְּפִלָּה prayer בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance הַ ha הַ the שְּׁאֵרִ֖ית ššᵊʔērˌîṯ שְׁאֵרִית rest הַ ha הַ the נִּמְצָאָֽה׃ nnimṣāʔˈā מצא find
37:4. si quo modo audiat Dominus Deus tuus verba Rabsaces quem misit rex Assyriorum dominus suus ad blasphemandum Deum viventem et obprobrandum sermonibus quos audivit Dominus Deus tuus leva ergo orationem pro reliquiis quae reppertae suntIt may be the Lord thy God will hear the words of Rabsaces, whom the king of the Assyrians his master hath sent to blaspheme the living God, and to reproach with words which the Lord thy God hath heard: wherefore lift up by prayer for the remnant that is left.
4. It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will rebuke the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that is left.
37:4. It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up [thy] prayer for the remnant that is left.
37:4. Perhaps, somehow, the Lord your God will hear the words of Rabshakeh, whom the king of the Assyrians, his lord, has sent to blaspheme the living God, and will rebuke the words that the Lord your God has heard. Therefore, lift up your prayers on behalf of the remnant which has been left behind.”
It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up [thy] prayer for the remnant that is left:

37:4 Может быть, услышит Господь Бог твой слова Рабсака, которого послал царь Ассирийский, господин его, хулить Бога живаго и поносить словами, какие слышал Господь, Бог твой; вознеси же молитву об оставшихся, которые находятся еще в живых.
37:4
εἰσακούσαι εισακουω heed; listen to
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
τοὺς ο the
λόγους λογος word; log
Ραψακου ραψακης who; what
ἀπέστειλεν αποστελλω send off / away
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος disparage; reproach
θεὸν θεος God
ζῶντα ζαω live; alive
καὶ και and; even
ὀνειδίζειν ονειδιζω disparage; reproach
λόγους λογος word; log
οὓς ος who; what
ἤκουσεν ακουω hear
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
καὶ και and; even
δεηθήσῃ δεω bind; tie
πρὸς προς to; toward
κύριον κυριος lord; master
τὸν ο the
θεόν θεος God
σου σου of you; your
περὶ περι about; around
τῶν ο the
καταλελειμμένων καταλειπω leave behind; remain
τούτων ουτος this; he
37:4
אוּלַ֡י ʔûlˈay אוּלַי perhaps
יִשְׁמַע֩ yišmˌaʕ שׁמע hear
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֜יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
אֵ֣ת׀ ʔˈēṯ אֵת [object marker]
דִּבְרֵ֣י divrˈê דָּבָר word
רַב־שָׁקֵ֗ה rav-šāqˈē רַב שָׁקֵה rabshake
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
שְׁלָחֹ֨ו šᵊlāḥˌô שׁלח send
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁ֤וּר׀ ʔaššˈûr אַשּׁוּר Asshur
אֲדֹנָיו֙ ʔᵃḏōnāʸw אָדֹון lord
לְ lᵊ לְ to
חָרֵף֙ ḥārˌēf חרף reproach
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
חַ֔י ḥˈay חַי alive
וְ wᵊ וְ and
הֹוכִ֨יחַ֙ hôḵˈîₐḥ יכח reprove
בַּ ba בְּ in
הַ the
דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁמַ֖ע šāmˌaʕ שׁמע hear
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
וְ wᵊ וְ and
נָשָׂ֣אתָ nāśˈāṯā נשׂא lift
תְפִלָּ֔ה ṯᵊfillˈā תְּפִלָּה prayer
בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance
הַ ha הַ the
שְּׁאֵרִ֖ית ššᵊʔērˌîṯ שְׁאֵרִית rest
הַ ha הַ the
נִּמְצָאָֽה׃ nnimṣāʔˈā מצא find
37:4. si quo modo audiat Dominus Deus tuus verba Rabsaces quem misit rex Assyriorum dominus suus ad blasphemandum Deum viventem et obprobrandum sermonibus quos audivit Dominus Deus tuus leva ergo orationem pro reliquiis quae reppertae sunt
It may be the Lord thy God will hear the words of Rabsaces, whom the king of the Assyrians his master hath sent to blaspheme the living God, and to reproach with words which the Lord thy God hath heard: wherefore lift up by prayer for the remnant that is left.
37:4. It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up [thy] prayer for the remnant that is left.
37:4. Perhaps, somehow, the Lord your God will hear the words of Rabshakeh, whom the king of the Assyrians, his lord, has sent to blaspheme the living God, and will rebuke the words that the Lord your God has heard. Therefore, lift up your prayers on behalf of the remnant which has been left behind.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
37:4: It may be the Lord thy God - The God whom thou dost serve, and in whose name and by whose authority thou dost exercise the prophetic office.
Will hear the words - Will come forth and vindicate himself in regard to the language of reproach and blasphemy which has been used. See a similar use of the word 'hear' in Exo 2:24; Exo 3:7.
To reproach the living God - The Rev_ilings of Rabsbakeh were really directed against the true God. The reproach of the 'living God' consisted in comparing him to idols, and saying that be was no more able to deleted Jerusalem than the idol-gods had been able to defend their lands (see the note at Isa 36:18). The phrase 'the living God' is often applied to Yahweh in contradistinction from idols, which were mere blocks of wood or stone.
For the remnant that is left - For those who survive; or probably for those parts of the land, including Jerusalem, that have not fallen into the hands of the Assyrian. Sennacherib had taken many towns, but there were many also that had not yet been subdued by him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:4: It may: Jos 14:12; Sa1 14:6; Sa2 16:12; Amo 5:15
to reproach: Isa 37:23, Isa 37:24, Isa 36:20, Isa 51:7, Isa 51:8; Sa1 17:26, Sa1 17:36; Kg2 19:4, Kg2 19:22, Kg2 19:23; Ch2 32:15-19
and will: Isa 37:23; Psa 50:21
lift up: Sa1 7:8, Sa1 12:19, Sa1 12:23; Ch2 32:20; Psa 106:23; Joe 2:17; Jam 5:16
for the: Isa 1:9, Isa 8:7, Isa 8:8, Isa 10:5, Isa 10:6, Isa 10:22; Kg2 17:18, Kg2 18:9-16; Ch2 28:19; Rom 9:27
left: Heb. found
Geneva 1599
37:4 It may be the LORD thy God will (d) hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore (e) lift up [thy] prayer for the remnant that is left.
(d) That is, will declare by effect that he has heard it: for when God defers to punish, it seems to the flesh, that he knows not the sin, or hears not the cause.
(e) Declaring that the ministers office stands not only in comforting by the word, but also in praying for the people.
John Gill
37:4 It may be the Lord thy God will hear the words of Rabshakeh,.... He had heard them; but the sense is, that it might be that he would take notice of them, and resent them in a public manner, and punish for them; and this is said, not as doubting and questioning whether he would or not, but as hoping and encouraging himself that he would: and it may be observed, that Hezekiah does not call the Lord "my God", or "our God", because he and his people were under the chastening hand of God for their sins, and were undeserving of such a relation; but "thy God", whose prophet he was, whom he served, and to whom he was dear, and with whom he had an interest; and therefore it might be hoped his prayer to him would be heard and accepted, and that through his interposition God would be prevailed upon to take notice of the railing speech of Rabshakeh:
whom the king of Assyria his master hath sent to reproach the living God; who has life in and of himself, and is the fountain, author, and giver of life to all others; him he reproached by setting him on a level with the lifeless idols of the Gentiles:
and will reprove the words which the Lord thy God hath heard; reprove him for his words, take vengeance upon him, or punish him for the blasphemous words spoken by him against the Lord and in his hearing: to this sense is the Targum; and so the Syriac and Arabic versions:
wherefore lift up thy prayer for the remnant that is left; lift up thy voice, thy hands, and thine heart, in prayer to God in heaven; pray earnestly and fervently for those that are left; the two tribes of Judah and Benjamin, the other ten having been carried captive some time ago; or the inhabitants of Jerusalem particularly, the defenced cities of Judah having been already taken by the Assyrian king. The fewness of the number that remained seems to be made use of as an argument for prayer in their favour. In times of distress, men should not only pray for themselves, but get others to pray for them, and especially men of eminence in religion, who have nearness of access to God, and interest in him.
Robert Jamieson, A. R. Fausset and David Brown
37:4 hear--take cognizance of (2Kings 16:12).
reprove--will punish him for the words, &c. (Ps 50:21).
remnant--the two tribes of the kingdom of Judah, Israel being already captive. Isaiah is entreated to act as intercessor with God.
37:537:5: Եւ եկին ծառայքն Եզեկիայի արքայի առ Եսայի[9994]։ [9994] Ոմանք. Եզեկիայ արքայի։
5 Եզեկիա արքայի պաշտօնեաները ներկայացան Եսայուն:
5 Եզեկիա թագաւորին ծառաները Եսայիին գացին։
Եւ եկին ծառայքն Եզեկեայ արքայի առ Եսայի:

37:5: Եւ եկին ծառայքն Եզեկիայի արքայի առ Եսայի[9994]։
[9994] Ոմանք. Եզեկիայ արքայի։
5 Եզեկիա արքայի պաշտօնեաները ներկայացան Եսայուն:
5 Եզեկիա թագաւորին ծառաները Եսայիին գացին։
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37:537:5 И пришли слуги царя Езекии к Исаии.
37:5 καὶ και and; even ἦλθον ερχομαι come; go οἱ ο the παῖδες παις child; boy τοῦ ο the βασιλέως βασιλευς monarch; king πρὸς προς to; toward Ησαιαν ησαιας Hēsaΐas; Iseas
37:5 וַ wa וְ and יָּבֹ֗אוּ yyāvˈōʔû בוא come עַבְדֵ֛י ʕavᵊḏˈê עֶבֶד servant הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah אֶל־ ʔel- אֶל to יְשַׁעְיָֽהוּ׃ yᵊšaʕyˈāhû יְשַׁעְיָהוּ Isaiah
37:5. et venerunt servi regis Ezechiae ad IsaiamAnd the servants of Ezechias came to Isaias.
5. So the servants of king Hezekiah came to Isaiah.
37:5. So the servants of king Hezekiah came to Isaiah.
37:5. And so the servants of king Hezekiah went to Isaiah.
So the servants of king Hezekiah came to Isaiah:

37:5 И пришли слуги царя Езекии к Исаии.
37:5
καὶ και and; even
ἦλθον ερχομαι come; go
οἱ ο the
παῖδες παις child; boy
τοῦ ο the
βασιλέως βασιλευς monarch; king
πρὸς προς to; toward
Ησαιαν ησαιας Hēsaΐas; Iseas
37:5
וַ wa וְ and
יָּבֹ֗אוּ yyāvˈōʔû בוא come
עַבְדֵ֛י ʕavᵊḏˈê עֶבֶד servant
הַ ha הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah
אֶל־ ʔel- אֶל to
יְשַׁעְיָֽהוּ׃ yᵊšaʕyˈāhû יְשַׁעְיָהוּ Isaiah
37:5. et venerunt servi regis Ezechiae ad Isaiam
And the servants of Ezechias came to Isaias.
37:5. So the servants of king Hezekiah came to Isaiah.
37:5. And so the servants of king Hezekiah went to Isaiah.
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Carl Friedrich Keil and Franz Delitzsch
37:5
Isaiah's reply. "And the servants of king Hizkiyahu came to Isaiah. And Isaiah said to them (אליהם, K. להם), Speak thus to your lord, Thus saith Jehovah, Be not afraid of the words which thou hast heard, with which the servants of the king of Asshur have blasphemed me! Behold, I will bring a spirit upon him, and he will hear a hearsay, and return to his land; and I cut him down with the sword in his own land." Luzzatto, without any necessity, takes ויּאמרוּ in Is 37:3 in the modal sense of what they were to do (e dovevano dirgli): they were to say this to him, but he anticipated them at once with the instructions given here. The fact, so far as the style is concerned, is rather this, that Is 37:5, while pointing back, gives the ground for Is 37:6 : "and when they had come to him (saying this), he said to them." נערי we render "servants" (Knappen)
(Note: Knappe is the same word as "Knave;" but we have no word in use now which is an exact equivalent, and knave has entirely lost its original sense of servant. - Tr.)
after Esther 2:2; Esther 6:3, Esther 6:5; it is a more contemptuous expression than עבדי. The rūăch mentioned here as sent by God is a superior force of a spiritual kind, which influences both thought and conduct, as in such other connections as Is 19:14; Is 28:6; Is 29:10 (Psychol. p. 295, Anm.).
The external occasion which determined the return of Sennacherib, as described in Is 37:36-37, was the fearful mortality that had taken place in his army. The shemū‛âh (rumour, hearsay), however, was not the tidings of this catastrophe, but, as the continuation of the account in Is 37:8, Is 37:9, clearly shows, the report of the advance of Tirhakah, which compelled Sennacherib to leave Palestine in consequence of this catastrophe. The prediction of his death is sufficiently special to be regarded by modern commentators, who will admit nothing but the most misty figures as prophecies, as a vaticinium post eventum. At the same time, the prediction of the event which would drive the Assyrian out of the land is intentionally couched in these general terms. The faith of the king, and of the inquirers generally, still needed to be tested and exercised. The time had not yet come for him to be rewarded by a clearer and fuller announcement of the judgment.
John Gill
37:5 So the servants of King Hezekiah came to Isaiah. And delivered the above message to him from the king: these servants are mentioned Is 37:2. Musculus thinks that the third and fourth verses are the words of the king to the messengers, and not of the messengers to the prophet; and that the first clause of the "third" verse should be rendered, "that they might say unto him", &c.; and having received their instructions, here is an account of their going to the prophet with them, which they delivered to him, and which it was not necessary to repeat. The Arabic version reads this verse in connection with the following, thus, "when the servants of King Hezekiah, came to Isaiah, Isaiah said to them", &c.
37:637:6: Եւ ասէ ցնոսա Եսայի. Զա՛յս ասասջիք ցտէրն ձեր. Ա՛յսպէս ասէ Տէր. Ո՛չ երկիցես ՚ի բանիցն զոր լուար, որովք նախատեցին զիս հրեշտակք արքային Ասորեստանեայց։
6 Եւ Եսային ասաց նրանց. «Այս բանը կը հաղորդէք ձեր տիրոջը: Այսպէս է ասում Տէրը. “Չվախենաս այն խօսքերից, որ լսեցիր, եւ որոնցով նախատեցին ինձ Ասորեստանի արքայի պատգամաւորները:
6 Ու Եսայի անոնց ըսաւ. «Ձեր տիրոջը այսպէս ըսէք. Տէրը այսպէս կ’ըսէ. ‘Մի՛ վախնար այն լսած խօսքերէդ, որոնցմով Ասորեստանի թագաւորին ծառաները ինծի հայհոյեցին։
Եւ ասէ ցնոսա Եսայի. Զայս ասասջիք ցտէրն ձեր. Այսպէս ասէ Տէր. Ոչ երկիցես ի բանիցն զոր լուար, որովք նախատեցին զիս հրեշտակք արքային Ասորեստանեայց:

37:6: Եւ ասէ ցնոսա Եսայի. Զա՛յս ասասջիք ցտէրն ձեր. Ա՛յսպէս ասէ Տէր. Ո՛չ երկիցես ՚ի բանիցն զոր լուար, որովք նախատեցին զիս հրեշտակք արքային Ասորեստանեայց։
6 Եւ Եսային ասաց նրանց. «Այս բանը կը հաղորդէք ձեր տիրոջը: Այսպէս է ասում Տէրը. “Չվախենաս այն խօսքերից, որ լսեցիր, եւ որոնցով նախատեցին ինձ Ասորեստանի արքայի պատգամաւորները:
6 Ու Եսայի անոնց ըսաւ. «Ձեր տիրոջը այսպէս ըսէք. Տէրը այսպէս կ’ըսէ. ‘Մի՛ վախնար այն լսած խօսքերէդ, որոնցմով Ասորեստանի թագաւորին ծառաները ինծի հայհոյեցին։
zohrab-1805▾ eastern-1994▾ western am▾
37:637:6 И сказал им Исаия: так скажите господину вашему: так говорит Господь: не бойся слов, которые слышал ты, которыми поносили Меня слуги царя Ассирийского.
37:6 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him Ησαιας ησαιας Hēsaΐas; Iseas οὕτως ουτως so; this way ἐρεῖτε ερεω.1 state; mentioned πρὸς προς to; toward τὸν ο the κύριον κυριος lord; master ὑμῶν υμων your τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master μὴ μη not φοβηθῇς φοβεω afraid; fear ἀπὸ απο from; away τῶν ο the λόγων λογος word; log ὧν ος who; what ἤκουσας ακουω hear οὓς ος who; what ὠνείδισάν ονειδιζω disparage; reproach με με me οἱ ο the πρέσβεις πρεσβυς monarch; king Ἀσσυρίων ασσυριος Assyrios; Assirios
37:6 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to יְשַֽׁעְיָ֔הוּ yᵊšˈaʕyˈāhû יְשַׁעְיָהוּ Isaiah כֹּ֥ה kˌō כֹּה thus תֹאמְר֖וּן ṯōmᵊrˌûn אמר say אֶל־ ʔel- אֶל to אֲדֹנֵיכֶ֑ם ʔᵃḏōnêḵˈem אָדֹון lord כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אַל־ ʔal- אַל not תִּירָא֙ tîrˌā ירא fear מִ mi מִן from פְּנֵ֤י ppᵊnˈê פָּנֶה face הַ ha הַ the דְּבָרִים֙ ddᵊvārîm דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שָׁמַ֔עְתָּ šāmˈaʕtā שׁמע hear אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] גִּדְּפ֛וּ giddᵊfˈû גדף blaspheme נַעֲרֵ֥י naʕᵃrˌê נַעַר boy מֶלֶךְ־ meleḵ- מֶלֶךְ king אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur אֹותִֽי׃ ʔôṯˈî אֵת [object marker]
37:6. et dixit ad eos Isaias haec dicetis domino vestro haec dicit Dominus ne timeas a facie verborum quae audisti quibus blasphemaverunt pueri regis Assyriorum meAnd Isaias said to them: Thus shall you say to your master: Thus saith the Lord: Be not afraid of the words that thou hast heard, with which the servants of the king of the Assyrians have blasphemed me.
6. And Isaiah said unto them, Thus shall ye say to your master, Thus saith the LORD, Be not afraid of the words that thou hast heard, wherewith the servants of the king Assyria have blasphemed me.
37:6. And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the LORD, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me.
37:6. And Isaiah said to them: “You shall say this to your lord: Thus says the Lord: Do not be afraid to face the words that you have heard, by which the servants of the king of the Assyrians blasphemed me.
And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the LORD, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me:

37:6 И сказал им Исаия: так скажите господину вашему: так говорит Господь: не бойся слов, которые слышал ты, которыми поносили Меня слуги царя Ассирийского.
37:6
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
Ησαιας ησαιας Hēsaΐas; Iseas
οὕτως ουτως so; this way
ἐρεῖτε ερεω.1 state; mentioned
πρὸς προς to; toward
τὸν ο the
κύριον κυριος lord; master
ὑμῶν υμων your
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
μὴ μη not
φοβηθῇς φοβεω afraid; fear
ἀπὸ απο from; away
τῶν ο the
λόγων λογος word; log
ὧν ος who; what
ἤκουσας ακουω hear
οὓς ος who; what
ὠνείδισάν ονειδιζω disparage; reproach
με με me
οἱ ο the
πρέσβεις πρεσβυς monarch; king
Ἀσσυρίων ασσυριος Assyrios; Assirios
37:6
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to
יְשַֽׁעְיָ֔הוּ yᵊšˈaʕyˈāhû יְשַׁעְיָהוּ Isaiah
כֹּ֥ה kˌō כֹּה thus
תֹאמְר֖וּן ṯōmᵊrˌûn אמר say
אֶל־ ʔel- אֶל to
אֲדֹנֵיכֶ֑ם ʔᵃḏōnêḵˈem אָדֹון lord
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אַל־ ʔal- אַל not
תִּירָא֙ tîrˌā ירא fear
מִ mi מִן from
פְּנֵ֤י ppᵊnˈê פָּנֶה face
הַ ha הַ the
דְּבָרִים֙ ddᵊvārîm דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
שָׁמַ֔עְתָּ šāmˈaʕtā שׁמע hear
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
גִּדְּפ֛וּ giddᵊfˈû גדף blaspheme
נַעֲרֵ֥י naʕᵃrˌê נַעַר boy
מֶלֶךְ־ meleḵ- מֶלֶךְ king
אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur
אֹותִֽי׃ ʔôṯˈî אֵת [object marker]
37:6. et dixit ad eos Isaias haec dicetis domino vestro haec dicit Dominus ne timeas a facie verborum quae audisti quibus blasphemaverunt pueri regis Assyriorum me
And Isaias said to them: Thus shall you say to your master: Thus saith the Lord: Be not afraid of the words that thou hast heard, with which the servants of the king of the Assyrians have blasphemed me.
37:6. And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the LORD, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me.
37:6. And Isaiah said to them: “You shall say this to your lord: Thus says the Lord: Do not be afraid to face the words that you have heard, by which the servants of the king of the Assyrians blasphemed me.
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Adam Clarke: Commentary on the Bible - 1831
37:6: Thus shall ye say - כה תאמרון ko tomerun, "thus shall ye (explicitly, earnestly, and positively) say. "The paragogic nun deepens and increases the sense.
Albert Barnes: Notes on the Bible - 1834
37:6: Wherewith the servants ... - Hebrew, נערי na‛ ă rē y - The 'youth,' or the young men. The word properly denotes boys, youths, young men; and is used here probably by way of disparagement, in contradistinction from an embassy that would be truly respectable, made up of aged men.
Have blasphemed me - God regarded these words as spoken against himself and he would vindicate his own honor and name.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:6: Thus shall: Kg2 19:5-7, Kg2 22:15-20
Be not: Isa 7:4, Isa 10:24, Isa 10:25, Isa 35:4, Isa 41:10-14, Isa 43:1, Isa 43:2, Isa 51:12, Isa 51:13; Exo 14:13; Lev 26:8; Jos 11:6; Ch2 20:15-20; Mar 4:40, Mar 5:36
John Gill
37:6 And Isaiah said unto them, thus shall you say unto your master,.... Or, "your lord" (q); King Hezekiah, whose ministers and messengers they were:
thus saith the Lord, be not afraid of the words thou hast heard; be not not terrified by them, they are but words, and no more, and will never become facts:
wherewith the servants of the king of Assyria have blasphemed me; by representing him as no better than the gods of the Gentiles, and as unable to deliver out of the hands of the king of Assyria the city of Jerusalem, when he had said he would. The word (r) for "servants" signifies boys, lads, young men; so Rabshakeh and his two companions, Rabsaris and Tartan, are called, by way of contempt, they acting a weak and childish part as well as a wicked one.
(q) "ad dominum vestrum", Montanus. (r) "pueri recens nati, infantes, pueri judicio", Gusset.
Robert Jamieson, A. R. Fausset and David Brown
37:6 servants--literally, "youths," mere lads, implying disparagement, not an embassy of venerable elders. The Hebrew is different from that for "servants" in Is 37:5.
blasphemed me-- (Is 36:20).
37:737:7: Ահաւասիկ ես արկանե՛մ ՚ի նա ոգի խռովութեան. եւ լուեալ համբաւ դարձցի յաշխարհ իւր, եւ անկցի ՚ի սո՛ւր յերկրի իւրում[9995]։ [9995] Բազումք. Արկանեմ ես ՚ի նա։
7 Ահա ես արքայի մէջ խռովութեան ոգի կը սերմանեմ. լուր առնելով՝ նա կը վերադառնայ իր աշխարհը եւ իր երկրում սրի բաժին կը դառնայ”»:
7 Ահա ես անոր վրայ ոգի մը կը ղրկեմ ու լուր մը լսելով՝ իր երկիրը պիտի դառնայ ու զանիկա իր երկրին մէջ սուրով պիտի կործանեմ’»։
Ահաւասիկ արկանեմ ես ի նա ոգի [541]խռովութեան, եւ լուեալ համբաւ` դարձցի յաշխարհ իւր, եւ [542]անկցի ի սուր յերկրի իւրում:

37:7: Ահաւասիկ ես արկանե՛մ ՚ի նա ոգի խռովութեան. եւ լուեալ համբաւ դարձցի յաշխարհ իւր, եւ անկցի ՚ի սո՛ւր յերկրի իւրում[9995]։
[9995] Բազումք. Արկանեմ ես ՚ի նա։
7 Ահա ես արքայի մէջ խռովութեան ոգի կը սերմանեմ. լուր առնելով՝ նա կը վերադառնայ իր աշխարհը եւ իր երկրում սրի բաժին կը դառնայ”»:
7 Ահա ես անոր վրայ ոգի մը կը ղրկեմ ու լուր մը լսելով՝ իր երկիրը պիտի դառնայ ու զանիկա իր երկրին մէջ սուրով պիտի կործանեմ’»։
zohrab-1805▾ eastern-1994▾ western am▾
37:737:7 Вот, Я пошлю в него дух, и он услышит весть, и возвратится в землю свою, и Я поражу его мечом в земле его.
37:7 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐμβαλῶ εμβαλλω inject; cast in εἰς εις into; for αὐτὸν αυτος he; him πνεῦμα πνευμα spirit; wind καὶ και and; even ἀκούσας ακουω hear ἀγγελίαν αγγελια message ἀποστραφήσεται αποστρεφω turn away; alienate εἰς εις into; for τὴν ο the χώραν χωρα territory; estate αὐτοῦ αυτος he; him καὶ και and; even πεσεῖται πιπτω fall μαχαίρᾳ μαχαιρα short sword ἐν εν in τῇ ο the γῇ γη earth; land αὐτοῦ αυτος he; him
37:7 הִנְנִ֨י hinnˌî הִנֵּה behold נֹותֵ֥ן nôṯˌēn נתן give בֹּו֙ bˌô בְּ in ר֔וּחַ rˈûₐḥ רוּחַ wind וְ wᵊ וְ and שָׁמַ֥ע šāmˌaʕ שׁמע hear שְׁמוּעָ֖ה šᵊmûʕˌā שְׁמוּעָה report וְ wᵊ וְ and שָׁ֣ב šˈāv שׁוב return אֶל־ ʔel- אֶל to אַרְצֹ֑ו ʔarṣˈô אֶרֶץ earth וְ wᵊ וְ and הִפַּלְתִּ֥יו hippaltˌiʸw נפל fall בַּ ba בְּ in † הַ the חֶ֖רֶב ḥˌerev חֶרֶב dagger בְּ bᵊ בְּ in אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth
37:7. ecce ego dabo ei spiritum et audiet nuntium et revertetur ad terram suam et corruere eum faciam gladio in terra suaBehold, I will send a spirit upon him, and he shall hear a message, and shall return to his own country, and I will cause him to fall by the sword in his own country.
7. Behold, I will put a spirit in him, and he shall hear a rumour, and shall return unto his own land; and I will cause him to fall by the sword in his own land.
37:7. Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land.
37:7. Behold, I will send a spirit to him, and he will hear a message, and he will return to his own land. And I will cause him to fall by the sword, in his own land.”
Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land:

37:7 Вот, Я пошлю в него дух, и он услышит весть, и возвратится в землю свою, и Я поражу его мечом в земле его.
37:7
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐμβαλῶ εμβαλλω inject; cast in
εἰς εις into; for
αὐτὸν αυτος he; him
πνεῦμα πνευμα spirit; wind
καὶ και and; even
ἀκούσας ακουω hear
ἀγγελίαν αγγελια message
ἀποστραφήσεται αποστρεφω turn away; alienate
εἰς εις into; for
τὴν ο the
χώραν χωρα territory; estate
αὐτοῦ αυτος he; him
καὶ και and; even
πεσεῖται πιπτω fall
μαχαίρᾳ μαχαιρα short sword
ἐν εν in
τῇ ο the
γῇ γη earth; land
αὐτοῦ αυτος he; him
37:7
הִנְנִ֨י hinnˌî הִנֵּה behold
נֹותֵ֥ן nôṯˌēn נתן give
בֹּו֙ bˌô בְּ in
ר֔וּחַ rˈûₐḥ רוּחַ wind
וְ wᵊ וְ and
שָׁמַ֥ע šāmˌaʕ שׁמע hear
שְׁמוּעָ֖ה šᵊmûʕˌā שְׁמוּעָה report
וְ wᵊ וְ and
שָׁ֣ב šˈāv שׁוב return
אֶל־ ʔel- אֶל to
אַרְצֹ֑ו ʔarṣˈô אֶרֶץ earth
וְ wᵊ וְ and
הִפַּלְתִּ֥יו hippaltˌiʸw נפל fall
בַּ ba בְּ in
הַ the
חֶ֖רֶב ḥˌerev חֶרֶב dagger
בְּ bᵊ בְּ in
אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth
37:7. ecce ego dabo ei spiritum et audiet nuntium et revertetur ad terram suam et corruere eum faciam gladio in terra sua
Behold, I will send a spirit upon him, and he shall hear a message, and shall return to his own country, and I will cause him to fall by the sword in his own country.
37:7. Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land.
37:7. Behold, I will send a spirit to him, and he will hear a message, and he will return to his own land. And I will cause him to fall by the sword, in his own land.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
37:7: I will send a blast "I will infuse a spirit into him" - "נותין בו רוח nothen bo roach never signifies any thing but putting a spirit into a person: this was πνευμα δειλιας, the spirit of deceit." - Secker. "I will send a blast" - I do not think that Archbishop Secker has hit the true meaning of these words. I believe רוח ruach means here a pestilential wind, such as the Arabs call simoom, that instantly suffocates both man and beast; and is what is termed "the angel of the Lord," God's messenger of death to the Assyrians, Isa 37:36.
Albert Barnes: Notes on the Bible - 1834
37:7: Behold, I will send a blast upon him - Margin, 'Put a spirit into him.' The word rendered 'blast' (רוח rû ach) is commonly rendered 'spirit.' It may denote breath, air, soul, or spirit. There is no reason to think that the word is used here in the sense of blast of wind, as our translators seem to have supposed. The sense is probably, 'I will infuse into him a spirit of fear, by which be shall be alarmed by the rumour which he shall hear, and return to his own land.' The word is often used in this sense (compare Sa1 16:14; see also Isa 31:8-9). Gesenius understands it here in the sense of will or disposition. 'I will change his will or disposition, so that he will return to his own land.'
And he shall hear a rumour - The rumour or report here referred to, was doubtless that respecting Tirhakah king of Ethiopia Isa 37:9. It was this which would alarm him, and drive him in haste from the cities which he was now besieging, and be the means of expelling him from the land.
And I will cause him ... - This is said in accordance with the usual statements in the Scriptures, that all events are under God's providential control (compare the note at Isa 10:5-6).
By the sword in his own land - (See the note at Isa 37:38).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:7: I will: Isa 10:16-18, Isa 10:33, Isa 10:34, Isa 17:13, Isa 17:14, Isa 29:5-8, Isa 30:28-33, Isa 31:8, Isa 31:9, Isa 33:10-12; Kg2 7:6; Job 4:9, Job 15:21; Psa 58:9
send a blast upon him: or, put a spirit into him
I will cause: Isa 37:36-38; Ch2 32:21
Geneva 1599
37:7 Behold, I will send a wind upon him, and he shall hear a (f) rumour, and return to his own land; and I will cause him to fall by the sword in his own land.
(f) Of the Egyptians and Ethiopians, who will come and fight against him.
John Gill
37:7 Behold, I will send a blast upon him,.... The king of Assyria; a pestilential one, as he afterwards did, which destroyed his army: or,
I will put a spirit into him (s); a spirit of fear and dread, which will oblige him to desist from his purposes, and flee; though some interpret it only of an inclination, a will (t) in him, to return: it may be understood of an angel, a ministering spirit, and be rendered "I will send a spirit against him"; an angelic spirit, as he did, which cut off his army in one night:
and he shall hear a rumour; of the sudden and total destruction of his army; though some refer this to the rumour of the king of Ethiopia coming out to make war against him, Is 37:9, but upon this he did not return to his own land, nor was he slain with the sword, as follows:
and return to his own land; as he did, immediately upon the slaughter of his army by the angel:
and I will cause him to fall by the sword in his own land: as he did, being slain by his own sons, Is 37:37.
(s) "indam ei Spiritum", Junius & Tremellius, Piscator. (t) So Ben Melech explains it by "will", "desire", "purpose".
Robert Jamieson, A. R. Fausset and David Brown
37:7 blast--rather, "I will put a spirit (Is 28:6; 3Kings 22:23) into him," that is, so influence his judgment that when he hears the report (Is 37:9, concerning Tirhakah), he shall return [GESENIUS]; the "report" also of the destruction of his army at Jerusalem, reaching Sennacherib, while he was in the southwest of Palestine on the borders of Egypt, led him to retreat.
by the sword-- (Is 37:38).
37:837:8: Եւ դարձեալ անդրէն Ռափսակայ եհա՛ս առ արքայն Ասորեստանեայց, զի պաշարեալ էր զՂոբնան. եւ լուաւ թէ արքայն Ասորեստանեայց չուեա՛ց ՚ի Լաքիսայ[9996]։ [9996] Ոմանք. Եհաս արքային Ասորես՛՛... եւ լուաւ արքայն Ասորես՛՛. թէ չուեաց ՚ի։ Ոսկան. ԶԼոբնայ։
8 Ռափսակը իմանալով, որ Ասորեստանի արքան հեռացել է Լաքիսից, քանի որ պաշարել է Լոբնան, վերադարձաւ ու հասաւ Ասորեստանի արքայի մօտ:
8 Ռափսակ դարձաւ ու Ասորեստանի թագաւորը գտաւ, որ Լեբնային հետ կը պատերազմէր, վասն զի լսած էր որ Լաքիսէն չուեր է։
Եւ դարձեալ անդրէն Ռափսակայ եհաս առ արքայն Ասորեստանեայց, զի պաշարեալ էր զՂոբնան, [543]եւ լուաւ թէ արքայն Ասորեստանեայց չուեաց ի Ղաքիսայ:

37:8: Եւ դարձեալ անդրէն Ռափսակայ եհա՛ս առ արքայն Ասորեստանեայց, զի պաշարեալ էր զՂոբնան. եւ լուաւ թէ արքայն Ասորեստանեայց չուեա՛ց ՚ի Լաքիսայ[9996]։
[9996] Ոմանք. Եհաս արքային Ասորես՛՛... եւ լուաւ արքայն Ասորես՛՛. թէ չուեաց ՚ի։ Ոսկան. ԶԼոբնայ։
8 Ռափսակը իմանալով, որ Ասորեստանի արքան հեռացել է Լաքիսից, քանի որ պաշարել է Լոբնան, վերադարձաւ ու հասաւ Ասորեստանի արքայի մօտ:
8 Ռափսակ դարձաւ ու Ասորեստանի թագաւորը գտաւ, որ Լեբնային հետ կը պատերազմէր, վասն զի լսած էր որ Լաքիսէն չուեր է։
zohrab-1805▾ eastern-1994▾ western am▾
37:837:8 И возвратился Рабсак и нашел царя Ассирийского воюющим против Ливны; ибо он слышал, что тот отошел от Лахиса.
37:8 καὶ και and; even ἀπέστρεψεν αποστρεφω turn away; alienate Ραψακης ραψακης and; even κατέλαβεν καταλαμβανω apprehend πολιορκοῦντα πολιορκεω the βασιλέα βασιλευς monarch; king Λομναν λομνα and; even ἤκουσεν ακουω hear βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος since; that
37:8 וַ wa וְ and יָּ֨שָׁב֙ yyˈāšov שׁוב return רַב־שָׁקֵ֔ה rav-šāqˈē רַב שָׁקֵה rabshake וַ wa וְ and יִּמְצָא֙ yyimṣˌā מצא find אֶת־ ʔeṯ- אֵת [object marker] מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur נִלְחָ֖ם nilḥˌām לחם fight עַל־ ʕal- עַל upon לִבְנָ֑ה livnˈā לִבְנָה Libnah כִּ֣י kˈî כִּי that שָׁמַ֔ע šāmˈaʕ שׁמע hear כִּ֥י kˌî כִּי that נָסַ֖ע nāsˌaʕ נסע pull out מִ mi מִן from לָּכִֽישׁ׃ llāḵˈîš לָכִישׁ Lachish
37:8. reversus est autem Rabsaces et invenit regem Assyriorum proeliantem adversus Lobna audierat enim quia profectus esset de LachisAnd Rabsaces returned, and found the king of the Assyrians besieging Lobna. For he had heard that he was departed from Lachis.
8. So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.
37:8. So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.
37:8. Then Rabshakeh returned, and he found the king of the Assyrians fighting against Libnah. For he had heard that he had set out from Lachish.
So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish:

37:8 И возвратился Рабсак и нашел царя Ассирийского воюющим против Ливны; ибо он слышал, что тот отошел от Лахиса.
37:8
καὶ και and; even
ἀπέστρεψεν αποστρεφω turn away; alienate
Ραψακης ραψακης and; even
κατέλαβεν καταλαμβανω apprehend
πολιορκοῦντα πολιορκεω the
βασιλέα βασιλευς monarch; king
Λομναν λομνα and; even
ἤκουσεν ακουω hear
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος since; that
37:8
וַ wa וְ and
יָּ֨שָׁב֙ yyˈāšov שׁוב return
רַב־שָׁקֵ֔ה rav-šāqˈē רַב שָׁקֵה rabshake
וַ wa וְ and
יִּמְצָא֙ yyimṣˌā מצא find
אֶת־ ʔeṯ- אֵת [object marker]
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
נִלְחָ֖ם nilḥˌām לחם fight
עַל־ ʕal- עַל upon
לִבְנָ֑ה livnˈā לִבְנָה Libnah
כִּ֣י kˈî כִּי that
שָׁמַ֔ע šāmˈaʕ שׁמע hear
כִּ֥י kˌî כִּי that
נָסַ֖ע nāsˌaʕ נסע pull out
מִ mi מִן from
לָּכִֽישׁ׃ llāḵˈîš לָכִישׁ Lachish
37:8. reversus est autem Rabsaces et invenit regem Assyriorum proeliantem adversus Lobna audierat enim quia profectus esset de Lachis
And Rabsaces returned, and found the king of the Assyrians besieging Lobna. For he had heard that he was departed from Lachis.
37:8. So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.
37:8. Then Rabshakeh returned, and he found the king of the Assyrians fighting against Libnah. For he had heard that he had set out from Lachish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish. 9 And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee. And when he heard it, he sent messengers to Hezekiah, saying, 10 Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria. 11 Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and shalt thou be delivered? 12 Have the gods of the nations delivered them which my fathers have destroyed, as Gozan, and Haran, and Rezeph, and the children of Eden which were in Telassar? 13 Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena, and Ivah? 14 And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD. 15 And Hezekiah prayed unto the LORD, saying, 16 O LORD of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth. 17 Incline thine ear, O LORD, and hear; open thine eyes, O LORD, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God. 18 Of a truth, LORD, the kings of Assyria have laid waste all the nations, and their countries, 19 And have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them. 20 Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou art the LORD, even thou only.
We may observe here, 1. That, if God give us inward satisfaction in his promise, this may confirm us in our silently bearing reproaches. God answered Hezekiah, but it does not appear that he, after deliberation, sent any answer to Rabshakeh; but, God having taken the work into his own hands, he quietly left the matter with him. So Rabshakeh returned to the king his master for fresh instructions. 2. Those that delight in war shall have enough of it. Sennacherib, without provocation given to him or warning given by him, went forth to war against Judah; and now with as little ceremony the king of Ethiopia goes forth to war against him, v. 9. Those that are quarrelsome may expect to be quarrelled with; and God sometimes checks the rage of his enemies by giving it a powerful diversion. 3. It is bad to talk proudly and profanely, but it is worse to write so, for this argues more deliberation and design, and what is written spreads further, lasts longer, and does the more mischief. Atheism and irreligion, written, will certainly be reckoned for another day. 4. Great successes often harden sinners' hearts in their sinful ways and make them the more daring. Because the kings of Assyria have destroyed all lands (though, in fact, they were but a few that fell within their reach), therefore they doubt not but to destroy God's land; because the gods of the nations were unable to help they conclude the God of Israel is so; because the idolatrous kings of Hamath and Arphad became an easy prey to them therefore they doubt not but to destroy God's land; because the idolatrous kings of Hamath and Arphad became an easy prey to them therefore the religious reforming king of Judah must needs be so too. Thus is this proud man ripened for ruin by the sunshine of prosperity. 5. Liberty of access to the throne of grace, and liberty of speech there, are the unspeakable privilege of the Lord's people at all times, especially in times of distress and danger. Hezekiah took Sennacherib's letter, and spread it before the Lord, not designing to make any complaints against him but those grounded upon his own handwriting. Let the thing speak itself; here it is in black and white: Open thy eyes, O Lord! and see. God allows his praying people to be humbly free with him, to utter all their words, as Jephthah did, before him, to spread the letter, whether of a friend or an enemy, before him, and leave the contents, the concern of it, with him. 6. The great and fundamental principles of our religion, applied by faith and improved in prayer, will be of sovereign use to us in our particular exigencies and distresses, whatever they are; to them therefore we must have recourse, and abide by them; so Hezekiah did here. He encouraged himself with this, that the God of Israel is the Lord of hosts, of all hosts, of the hosts of Israel, to animate him, of the hosts of their enemies, to dispirit and restrain them,--that he is God alone, and there is none that can stand in competition with him,--that he is the God of all the kingdoms of the earth, and disposes of them all as he pleases; for he made heaven and earth, and therefore both can do any thing and does every thing. 7. When we are afraid of men that are great destroyers we may with humble boldness appeal to God as the great Saviour. They have indeed destroyed the nations, who had thrown themselves out of the protection of the true God by worshipping false gods, but the Lord, the God alone, is our God, our King, our lawgiver, and he will save us, who is the Saviour of those that believe. 8. We have enough to take hold of, in our wrestling with God by prayer, if we can but plead that his glory is interested in our case, that his name will be profaned if we are run down and glorified if we are relieved. Thence therefore will our most prevailing pleas be drawn: "Do it for thy glory's sake."
Adam Clarke: Commentary on the Bible - 1831
37:8: Rabshakeh returned - From Isa 36:2, we learn that the king of Assyria had sent Rabshakeh from Lachish to Jerusalem; now it is likely that Rabshakeh had besieged that place, and that the king of Assyria had taken his station before this city, and dispatched Rabshakeh against Jerusalem. But, as in the verse above it is said, "he had departed from Lachish," probably he had been obliged to raise the siege, and sat down before Libnah, which promised an easier conquest.
Albert Barnes: Notes on the Bible - 1834
37:8: So Rabshakeh returned - Returned from Jerusalem to the camp of his master. He had received no answer to his insulting message Isa 36:21; he saw there was no prospect that the city would surrender; and he therefore returned again to the camp.
And found the king of Assyria warring against Libnah - He had departed from Lachish. Why he had done this is unknown. It is possible that he had taken it, though this is not recorded anywhere in history. Or it is possible that he had found it impracticable to subdue it as speedily as he had desired; and had withdrawn from it for the purpose of subduing other places that would offer a more feeble resistance. Libnah was a city in the south of Judah Jos 15:42, given to the priests, and declared a city of refuge Ch1 6:54, Ch1 6:57. Eusebius and Jerome say it was in the district of Eleutheropolis (Calmet). It was about ten miles to the northwest of Lachish. This city was taken by Joshua, and all its inhabitants put to the sword After taking this. Joshua next assaulted and took Lachish Jos 10:29-32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:8: Rabshakeh: Kg2 19:8, Kg2 19:9; Num 33:20, Num 33:21
Libnah: Jos 10:29, Jos 10:31-34, Jos 21:13; Kg2 8:22; Ch2 21:10
Lachish: Jos 12:11, Jos 15:39
Carl Friedrich Keil and Franz Delitzsch
37:8
Rabshakeh, who is mentioned alone in both texts as the leading person engaged, returns to Sennacherib, who is induced to make a second attempt to obtain possession of Jerusalem, as a position of great strength and decisive importance. "Rabshakeh thereupon returned, and found the king of Asshur warring against Libnah: for he had heard that he had withdrawn from Lachish. And he heard say concerning Tirhakah king of Ethiopia, (K. Behold), he has come out to make war with thee; and heard, and sent (K. and repeated, and sent) messengers to Hizkiyahu, saying." Tirhakah was cursorily referred to in Is 18:1-7. The twenty-fifth dynasty of Manetho contained three Ethiopian rulers: Sabakon, Sebichōs (סוא = סוא), although, so far as we know, the Egyptian names begin with Sh), and Tarakos (Tarkos), Egypt. Taharka, or Heb. with the tone upon the penultimate, Tirhâqâh. The only one mentioned by Herodotus is Sabakon, to whom he attributes a reign of fifty years (ii. 139), i.e., as much as the whole three amount to, when taken in a round sum. If Sebichos is the biblical So', to whom the lists attribute from twelve to fourteen years, it is perfectly conceivable that Tirhakah may have been reigning in the fourteenth year of Hezekiah. But if this took place, as Manetho affirms, 366 years before the conquest of Egypt by Alexander, i.e., from 696 onwards (and the Apis-stele, No. 2037, as deciphered by Vic. de Roug, Revue archol. 1863, confirms it), it would be more easily reconcilable with the Assyrian chronology, which represents Sennacherib as reigning from 702-680 (Oppert and Rawlinson), than with the current biblical chronology, according to which Hezekiah's fourteenth year is certainly not much later than the year 714.
(Note: On the still prevailing uncertainty with regard to the synchronism, see Keil on Kings; and Duncker, Geschichte des Alterthums. pp. 713-4.)
Tit is worthy of remark also, that Tirhakah is not described as Pharaoh here, but as the king of Ethiopia (melekh Kūsh; see at Is 37:36). Libnah, according to the Onom. a place in regione Eleutheropolitana, is probably the same as Tell es-Safieh ("hill of the pure" = of the white), to the north-west of Bet Gibrin, called Alba Specula (Blanche Garde) in ten middle ages. The expression ויּשׁמע ("and he heard"), which occurs twice in the text, points back to what is past, and also prepares the way for what follows: "having heard this, he sent," etc. At the same time it appears to have been altered from ויּשׁב.
Geneva 1599
37:8 So Rabshakeh returned, and found the king of Assyria warring against (g) Libnah: for he had heard that he had departed from Lachish.
(g) Which was a city toward Egypt, thinking by it to have stayed the force of his enemies.
John Gill
37:8 So Rabshakeh returned,.... To the king of Assyria his master, to give him an account how things went at Jerusalem, and that he could get no direct answer from the king of Judah, and to consult with him what was proper to be done in the present situation of things; leaving the army before Jerusalem, under the command of the other two generals. For that he should take the army with him does not seem reasonable, when Hezekiah and his people were in such a panic on account of it; besides, the king of Assyria's letters to Hezekiah clearly suppose the army to be still at Jerusalem, or his menacing letters would have signified nothing; and after this the destruction of the Assyrian army before Jerusalem is related:
and found the king of Assyria warring against Libnah; a city in the tribe of Judah, Josh 10:29, and lay nearer to Jerusalem than Lachish, where Rabshakeh left him; so that he seemed to be drawing his army towards that city, on which his heart was set. Josephus (u) makes him to be at this time besieging Pelusium, a city in Egypt, but wrongly; which has led some into a mistake that Libnah and Pelusium are the same:
for he had heard that he was departed from Lachish; where he was, when he sent him to Jerusalem, Is 36:2, having very probably taken it.
(u) Antiqu. l. 10. c. 1. sect. 4.
Robert Jamieson, A. R. Fausset and David Brown
37:8 returned--to the camp of his master.
Libnah--meaning "whiteness," the Blanche-garde of the Crusaders [STANLEY]. EUSEBIUS and JEROME place it more south, in the district of Eleutheropolis, ten miles northwest of Lachish, which Sennacherib had captured (see on Is 36:2). Libnah was in Judea and given to the priests (1Chron 6:54, 1Chron 6:57).
37:937:9: Եւ ել Թարակ արքայ Եթւովպացւոց պաշարե՛լ զնա. եւ դարձաւ անդրէն։ Եւ առաքեաց հրեշտակս առ Եզեկիա՝ եւ ասէ[9997]. [9997] Ոսկան յաւելու. Եւ լուաւ զԹարակայ թագաւորէ Եթէօպացւոց ասացեալ. ել Թարակ։
9 Եւ երբ եթովպացիների Թարակ արքան դուրս եկաւ սրան պաշարելու, նա յետ եկաւ այնտեղից եւ պատգամաւորներ յղեց Եզեկիայի մօտ՝ յայտնելով.
9 Սենեքերիմ Եթովպիացիներուն Թարակա թագաւորին համար լսեց թէ կ’ըսէին. «Ահա անիկա քեզի հետ պատերազմելու ելեր է»։ Երբ ասիկա լսեց, Եզեկիային դեսպաններ ղրկեց՝ ըսելով.
Եւ [544]ել Թարակ արքայ Եթովպացւոց պաշարել զնա. եւ դարձաւ անդրէն: Եւ`` առաքեաց հրեշտակս առ Եզեկիա եւ ասէ:

37:9: Եւ ել Թարակ արքայ Եթւովպացւոց պաշարե՛լ զնա. եւ դարձաւ անդրէն։ Եւ առաքեաց հրեշտակս առ Եզեկիա՝ եւ ասէ[9997].
[9997] Ոսկան յաւելու. Եւ լուաւ զԹարակայ թագաւորէ Եթէօպացւոց ասացեալ. ել Թարակ։
9 Եւ երբ եթովպացիների Թարակ արքան դուրս եկաւ սրան պաշարելու, նա յետ եկաւ այնտեղից եւ պատգամաւորներ յղեց Եզեկիայի մօտ՝ յայտնելով.
9 Սենեքերիմ Եթովպիացիներուն Թարակա թագաւորին համար լսեց թէ կ’ըսէին. «Ահա անիկա քեզի հետ պատերազմելու ելեր է»։ Երբ ասիկա լսեց, Եզեկիային դեսպաններ ղրկեց՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
37:937:9 И услышал он о Тиргаке, царе Ефиопском; {ему} сказали: вот, он вышел сразиться с тобою. Услышав это, он послал послов к Езекии, сказав:
37:9 ἐξῆλθεν εξερχομαι come out; go out Θαρακα θαρακα monarch; king Αἰθιόπων αιθιοψ Aithiops; Ethiops πολιορκῆσαι πολιορκεω he; him καὶ και and; even ἀκούσας ακουω hear ἀπέστρεψεν αποστρεφω turn away; alienate καὶ και and; even ἀπέστειλεν αποστελλω send off / away ἀγγέλους αγγελος messenger πρὸς προς to; toward Εζεκιαν εζεκιας Ezekias λέγων λεγω tell; declare
37:9 וַ wa וְ and יִּשְׁמַ֗ע yyišmˈaʕ שׁמע hear עַל־ ʕal- עַל upon תִּרְהָ֤קָה tirhˈāqā תִּרְהָקָה Tirhakah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king כּוּשׁ֙ kûš כּוּשׁ Cush לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say יָצָ֖א yāṣˌā יצא go out לְ lᵊ לְ to הִלָּחֵ֣ם hillāḥˈēm לחם fight אִתָּ֑ךְ ʔittˈāḵ אֵת together with וַ wa וְ and יִּשְׁמַע֙ yyišmˌaʕ שׁמע hear וַ wa וְ and יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send מַלְאָכִ֔ים malʔāḵˈîm מַלְאָךְ messenger אֶל־ ʔel- אֶל to חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
37:9. et audivit de Tharaca rege Aethiopiae dicentes egressus est ut pugnet contra te quod cum audisset misit nuntios ad Ezechiam dicensAnd he heard say about Tharaca the king of Ethiopia: He is come forth to fight against thee. And when he heard it, he sent messengers to Ezechias, saying:
9. And he heard say concerning Tirhakah king of Ethiopia, He is come out to fight against thee. And when he heard it, he sent messengers to Hezekiah, saying,
37:9. And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee. And when he heard [it], he sent messengers to Hezekiah, saying,
37:9. And he heard from Tirhakah, the king of Ethiopia: “He has gone forth so that he may fight against you.” And when he had heard this, he sent messengers to Hezekiah, saying:
And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee. And when he heard [it], he sent messengers to Hezekiah, saying:

37:9 И услышал он о Тиргаке, царе Ефиопском; {ему} сказали: вот, он вышел сразиться с тобою. Услышав это, он послал послов к Езекии, сказав:
37:9
ἐξῆλθεν εξερχομαι come out; go out
Θαρακα θαρακα monarch; king
Αἰθιόπων αιθιοψ Aithiops; Ethiops
πολιορκῆσαι πολιορκεω he; him
καὶ και and; even
ἀκούσας ακουω hear
ἀπέστρεψεν αποστρεφω turn away; alienate
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ἀγγέλους αγγελος messenger
πρὸς προς to; toward
Εζεκιαν εζεκιας Ezekias
λέγων λεγω tell; declare
37:9
וַ wa וְ and
יִּשְׁמַ֗ע yyišmˈaʕ שׁמע hear
עַל־ ʕal- עַל upon
תִּרְהָ֤קָה tirhˈāqā תִּרְהָקָה Tirhakah
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
כּוּשׁ֙ kûš כּוּשׁ Cush
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
יָצָ֖א yāṣˌā יצא go out
לְ lᵊ לְ to
הִלָּחֵ֣ם hillāḥˈēm לחם fight
אִתָּ֑ךְ ʔittˈāḵ אֵת together with
וַ wa וְ and
יִּשְׁמַע֙ yyišmˌaʕ שׁמע hear
וַ wa וְ and
יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send
מַלְאָכִ֔ים malʔāḵˈîm מַלְאָךְ messenger
אֶל־ ʔel- אֶל to
חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
37:9. et audivit de Tharaca rege Aethiopiae dicentes egressus est ut pugnet contra te quod cum audisset misit nuntios ad Ezechiam dicens
And he heard say about Tharaca the king of Ethiopia: He is come forth to fight against thee. And when he heard it, he sent messengers to Ezechias, saying:
37:9. And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee. And when he heard [it], he sent messengers to Hezekiah, saying,
37:9. And he heard from Tirhakah, the king of Ethiopia: “He has gone forth so that he may fight against you.” And when he had heard this, he sent messengers to Hezekiah, saying:
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Adam Clarke: Commentary on the Bible - 1831
37:9: He heard say concerning Tirhakah king of Ethiopia - When he heard that Tirhakah king of Ethiopia had come out against him, then he sent that blasphemous manifesto which is contained in Isa 37:10-13, to terrify Hezekiah into submission. How much was this like, in words and spirit, to the manifesto sent to the Parisians by the late Duke of Brunswick, from the plains of Champaigne, in 1792, which was the forerunner of the mighty torrents of human blood which was shed in the French revolution! And what a blast of God fell upon him and his army - nearly like that which fell on the army of Sennacherib!
He sent messengers "He sent messengers again" - The word וישמע vaiyishma, "and he heard, "which occurs the second time in this verse, is repeated by mistake from the beginning of the verse. It is omitted in an ancient MS. It is a mere tautology, and embarrasses the sense. The true reading instead of it is, וישב veyesheb, "and he returned, "which the Septuagint read in this place, απεστρεψε, and which is preserved in the other copy, Kg2 19:9 : "He returned and sent, "that is, according to the Hebrew idiom, "he sent again."
Albert Barnes: Notes on the Bible - 1834
37:9: And he heard say - The report or rumour referred to in Isa 37:7. In what way he heard this is not intimated. It is probable that the preparations which Tirhakah had made, were well known to the surrounding regions, and that he was already on his march against Sennacherib.
Tirhakah - This king, who, by Eusebius and by most ancient writers, is called Ταρακὸς Tarakos, was a celebrated conqueror, and had subdued Egypt to himself. He reigned over Egypt eighteen years. When Sennacherib marched into Egypt, Sevechus or Sethon was on the throne. Sennacherib having laid siege to Pelusium, Tirhakah came to the aid of the city, and, in consequence of his aid, Sennacherib was compelled to raise the siege and returned to Palestine, and laid siege to Lachish. Tirhakah succeeded Sevechus in Egypt, and was the third and last of the Ethiopian kings that reigned over that country. He probably took advantage of the distracted state that succeeded the death of Sevechus, and secured the crown for himself. This was, however, after the death of Sennacherib. The capital which he occupied was Thebes (see Prideaux's "Connection," vol. i. pp. 141, 145, 149. Ed. 1815). As he was celebrated as a conqueror, and as he had driven Sennacherib from Pelusium and from Egypt, we may see the cause of the alarm of Sennacherib when it was rumoured that he was about to follow him into Palestine, and to make war on him there.
He is come forth - He has made preparations, and is on his way.
He sent messengers ... - With letters or despatches Isa 37:14. Hezekiah was probably ignorant of the approach of Tirhakah, or at all events Sennacherib would suppose that he was ignorant of it; and as Sennacherib knew that there would be no hope that Hezekiah would yield if he knew that Tirhakah was approaching to make war on him, he seems to have resolved to anticipate the intelligence, and to see if it were possible to induce him to surrender. He, therefore, sent substantially the same message as before, and summoned him to capitulate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:9: he heard: Sa1 23:27, Sa1 23:28
Ethiopia: Cush, which is generally rendered Ethiopia, is applied in Scripture to at least three distinct and different countries.
1. The country watered by the Gihon or Araxes (Gen 2:13), also called Cuth, Kg2 17:30.
2. A country of Arabia Petrea, bordering upon Egypt, which extended from the northern extremity of the Red sea along its eastern shore. (Compare Exo 3:1 with Num 12:1 and Hab 3:7).
3. Ethiopia Proper, an extensive country of Africa, comprehending Nubia and Abyssinia; being bounded on the north by Egypt, on the east by the Red Sea and Indian Ocean, and on the south and west by various nations of Africa, and extending from about 6 degrees to 24 degrees n lat. and 25 degrees to 45 degrees e long. It is probable that it was this latter Cush, or Ethiopia, of which Tirhakah was king; he being in league with his kinsman Sevechus, son of So, or Sabacon, king of Egypt, against Sennacherib, the king of Assyria.
John Gill
37:9 And he heard say concerning Tirhakah king of Ethiopia,.... Not Rabshakeh, but the king of Assyria heard a rumour of this Ethiopian king coming out to war against him: his name, in Josephus (w), is Tharsices; in the Septuagint version it is Tharaca; and by Africanus (x) he is called Taracus; and is the same, who, by Strabo (y), out of Megasthenes, is named Tearcon the Ethiopian: the Ethiopia of which he was king was either the upper Ethiopia or that beyond Egypt; to which agrees the Arabic version, which calls him Tharatha king of the Abyssines; but others take it for Cush, or rather Ethiopia in the land of Midian, or Arabia, as Bochart; which lay nearer to Judea than the other Ethiopia. Now the report that was brought to the king of Assyria of him was,
he is come forth to make war with thee; not by assisting the Egyptians, as Josephus, but rather the Jews; or by making an irruption into the king of Assyria's country in his absence: this some think to be the rumour predicted, Is 37:7.
and when he heard it, he sent messengers to Hezekiah; with terrifying letters, to frighten him into an immediate surrender of the city, that he might withdraw his army, and meet the king of Ethiopia with the greater force; and the rather he dispatched these messengers in all haste to Hezekiah, that his letters might reach him before he had knowledge of the king of Ethiopia, asking a diversion in his favour, which would encourage him to hold out the siege the longer: saying; as follows:
(w) Antiqu. l. 10. c. 1. sect. 4. (x) Apud Euseb. Chron. (y) Geograph. l. 15. p. 472.
Robert Jamieson, A. R. Fausset and David Brown
37:9 Tirhakah--(See on Is 17:12; Is 18:6). Egypt was in part governed by three successive Ethiopian monarchs, for forty or fifty years: Sabacho, Sevechus, and Tirhakah. Sevechus retired from Lower Egypt owing to the resistance of the priests, whereupon Sethos, a prince-priest, obtained supreme power with Tanis (Zoan in Scripture), or Memphis, as his capital. The Ethiopians retained Upper Egypt under Tirhakah, with Thebes as the capital. Tirhakah's fame as a conqueror rivalled that of Sesostris; he, and one at least, of the Pharaohs of Lower Egypt, were Hezekiah's allies against Assyria. The tidings of his approach made Sennacherib the more anxious to get possession of Jerusalem before his arrival.
sent-- 4Kings 19:9 more fully expresses Sennacherib's eagerness by adding "again."
37:1037:10: Ա՛յսպէս ասացէ՛ք ցԵզեկիա արքայ Հրէաստանի. Մի՛ խաբեսցէ զքեզ Աստուած՝ յոր դու յուսացեալ ես. եւ ասիցէ՝ թէ ո՛չ մատնեսցի Երուսաղէմ ՚ի ձեռս արքային Ասորեստանեայց։
10 «Այսպէ՛ս ասացէք Հրէաստանի Եզեկիա արքային. “Թող քեզ չմոլորեցնի Աստուած, որին դու ապաւինել ես՝ ասելով, թէ Երուսաղէմը չի մատնուի Ասորեստանի արքայի ձեռքը:
10 «Յուդային Եզեկիա թագաւորին այսպէս խօսեցէք ու ըսէք. ‘Այն քու Աստուածդ, որուն դուն ապաւիներ ես, թող քեզ չխաբէ, որպէս զի Երուսաղէմը Ասորեստանի թագաւորին ձեռքը չտրուի։
Այսպէս ասացէք ցԵզեկիա արքայ Հրէաստանի. Մի՛ խաբեսցէ զքեզ Աստուած յոր դու յուսացեալ ես, եւ ասիցէ թէ` Ոչ մատնեսցի Երուսաղէմ ի ձեռս արքային Ասորեստանեայց:

37:10: Ա՛յսպէս ասացէ՛ք ցԵզեկիա արքայ Հրէաստանի. Մի՛ խաբեսցէ զքեզ Աստուած՝ յոր դու յուսացեալ ես. եւ ասիցէ՝ թէ ո՛չ մատնեսցի Երուսաղէմ ՚ի ձեռս արքային Ասորեստանեայց։
10 «Այսպէ՛ս ասացէք Հրէաստանի Եզեկիա արքային. “Թող քեզ չմոլորեցնի Աստուած, որին դու ապաւինել ես՝ ասելով, թէ Երուսաղէմը չի մատնուի Ասորեստանի արքայի ձեռքը:
10 «Յուդային Եզեկիա թագաւորին այսպէս խօսեցէք ու ըսէք. ‘Այն քու Աստուածդ, որուն դուն ապաւիներ ես, թող քեզ չխաբէ, որպէս զի Երուսաղէմը Ասորեստանի թագաւորին ձեռքը չտրուի։
zohrab-1805▾ eastern-1994▾ western am▾
37:1037:10 так скажите Езекии, царю Иудейскому: пусть не обманывает тебя Бог твой, на Которого ты уповаешь, думая: >.
37:10 οὕτως ουτως so; this way ἐρεῖτε ερεω.1 state; mentioned Εζεκια εζεκιας Ezekias βασιλεῖ βασιλευς monarch; king τῆς ο the Ιουδαίας ιουδαια Ioudaia; Iuthea μή μη not σε σε.1 you ἀπατάτω απαταω delude; deceive ὁ ο the θεός θεος God σου σου of you; your ἐφ᾿ επι in; on ᾧ ος who; what πεποιθὼς πειθω persuade εἶ ειμι be ἐπ᾿ επι in; on αὐτῷ αυτος he; him λέγων λεγω tell; declare οὐ ου not μὴ μη not παραδοθῇ παραδιδωμι betray; give over Ιερουσαλημ ιερουσαλημ Jerusalem εἰς εις into; for χεῖρας χειρ hand βασιλέως βασιλευς monarch; king Ἀσσυρίων ασσυριος Assyrios; Assirios
37:10 כֹּ֣ה kˈō כֹּה thus תֹאמְר֗וּן ṯōmᵊrˈûn אמר say אֶל־ ʔel- אֶל to חִזְקִיָּ֤הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say אַל־ ʔal- אַל not יַשִּֽׁאֲךָ֣ yaššˈiʔᵃḵˈā נשׁא beguile אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אַתָּ֛ה ʔattˈā אַתָּה you בֹּוטֵ֥חַ bôṭˌēₐḥ בטח trust בֹּ֖ו bˌô בְּ in לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say לֹ֤א lˈō לֹא not תִנָּתֵן֙ ṯinnāṯˌēn נתן give יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem בְּ bᵊ בְּ in יַ֖ד yˌaḏ יָד hand מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
37:10. haec dicetis Ezechiae regi Iudae loquentes non te decipiat Deus tuus in quo tu confidis dicens non dabitur Hierusalem in manu regis AssyriorumThus shall you speak to Ezechias the king of Juda, saying: Let not thy God deceive thee, in whom thou trustest, saying: Jerusalem shall not be given into the hands of the king of the Assyrians.
10. Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria.
37:10. Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria.
37:10. “You shall say this to Hezekiah, the king of Judah, saying: Do not let your God, in whom you trust, deceive you by saying: ‘Jerusalem will not be given into the hands of the king of the Assyrians.’
Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria:

37:10 так скажите Езекии, царю Иудейскому: пусть не обманывает тебя Бог твой, на Которого ты уповаешь, думая: <<не будет отдан Иерусалим в руки царя Ассирийского>>.
37:10
οὕτως ουτως so; this way
ἐρεῖτε ερεω.1 state; mentioned
Εζεκια εζεκιας Ezekias
βασιλεῖ βασιλευς monarch; king
τῆς ο the
Ιουδαίας ιουδαια Ioudaia; Iuthea
μή μη not
σε σε.1 you
ἀπατάτω απαταω delude; deceive
ο the
θεός θεος God
σου σου of you; your
ἐφ᾿ επι in; on
ος who; what
πεποιθὼς πειθω persuade
εἶ ειμι be
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
λέγων λεγω tell; declare
οὐ ου not
μὴ μη not
παραδοθῇ παραδιδωμι betray; give over
Ιερουσαλημ ιερουσαλημ Jerusalem
εἰς εις into; for
χεῖρας χειρ hand
βασιλέως βασιλευς monarch; king
Ἀσσυρίων ασσυριος Assyrios; Assirios
37:10
כֹּ֣ה kˈō כֹּה thus
תֹאמְר֗וּן ṯōmᵊrˈûn אמר say
אֶל־ ʔel- אֶל to
חִזְקִיָּ֤הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
אַל־ ʔal- אַל not
יַשִּֽׁאֲךָ֣ yaššˈiʔᵃḵˈā נשׁא beguile
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אַתָּ֛ה ʔattˈā אַתָּה you
בֹּוטֵ֥חַ bôṭˌēₐḥ בטח trust
בֹּ֖ו bˌô בְּ in
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
לֹ֤א lˈō לֹא not
תִנָּתֵן֙ ṯinnāṯˌēn נתן give
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
בְּ bᵊ בְּ in
יַ֖ד yˌaḏ יָד hand
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
37:10. haec dicetis Ezechiae regi Iudae loquentes non te decipiat Deus tuus in quo tu confidis dicens non dabitur Hierusalem in manu regis Assyriorum
Thus shall you speak to Ezechias the king of Juda, saying: Let not thy God deceive thee, in whom thou trustest, saying: Jerusalem shall not be given into the hands of the king of the Assyrians.
37:10. Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria.
37:10. “You shall say this to Hezekiah, the king of Judah, saying: Do not let your God, in whom you trust, deceive you by saying: ‘Jerusalem will not be given into the hands of the king of the Assyrians.’
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
37:10: Let not thy God deceive thee - The similar message which had been sent by Rabshakeh Isa 36:14-15 had been sent mainly to the people to induce them not to put confidence in Hezekiah, as if he would deceive them by leading them to rely on the aid of Yahweh. As that had failed, he, as a last resort, sent a similar message to Hezekiah himself, designed to alienate his mind from God, and assuring him that resistance would be vain. To convince him, he referred him Isa 37:11-13 to the conquests of the Assyrians, and assured him that it would be impossible to resist a nation that had subdued so many ethers. He had it not in his power to add Egypt to the list of subdued kingdoms, or it would have been done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:10: Let not: Isa 36:4, Isa 36:15, Isa 36:20; Kg2 18:5, Kg2 19:10-13; Ch2 32:7, Ch2 32:8, Ch2 32:15-19; Psa 22:8; Mat 27:43
Carl Friedrich Keil and Franz Delitzsch
37:10
The message. "Thus shall ye say to Hizkiyahu king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem will not be given into the hand of the king of Asshur. Behold, thou hast surely heard what (K. that which) the kings of Asshur have done to all lands, to lay the ban upon them; and thou, thou shouldst be delivered?! Have the gods of the nations, which my fathers destroyed, delivered them: Gozan, and Haran, and Rezeph, and the Benē-‛Eden, which are in Tellasar? Where is (K. where is he) the king of Hamath, and the king of Arpad, and the king of 'Ir-Sepharvaim, Hena', and 'Ivah?"Although ארץ is feminine, אותם (K. אתם), like להחרימם, points back to the lands (in accordance with the want of any thoroughly developed distinction of the genders in Hebrew); likewise אשׁר quas pessumdederunt. There is historical importance in the fact, that here Sennacherib attributes to his fathers (Sargon and the previous kings of the Derketade dynasty which he had overthrown) what Rabshakeh on the occasion of the first mission had imputed to Sennacherib himself. On Gozan, see p. 33. It is no doubt identical with the Zuzan of the Arabian geographers, which is described as a district of outer Armenia, situated on the Chabur, e.g., in the Merasid. ("The Chabur is the Chabur of el-Hasaniye, a district of Mosul, to the east of the Tigris; it comes down from the mountains of the land of Zuzan, flows through a broad and thickly populated country in the north of Mosul, which is called outer Armenia, and empties itself into the Tigris." Ptolemy, on the other hand (Is 37:18, Is 37:14), is acquainted with a Mesopotamian Gauzanitis; and, looking upon northern Mesopotamia as the border land of Armenia, he says, κατέχει δὲ τῆς ξηώρας τὰ μὲν πρὸς τῆ Αρμενία ἡ Ανθεμουσία (not far from Edessa) ὑφ ἥν ἡ Χαλκῖτις ὑπὸ δὲ ταύτην ἡ Γαυζανῖτις, possibly the district of Gulzan, in which Nisibin, the ancient Nisibis, still stands.
(Note: See Oppert, Expdition, i. 60.)
For Hrn (Syr. Horon; Joseph. Charran of Mesopotamia), the present Harrn, not far from Charmelik, see Genesis, p. 327. The Harran in the Guta of Damascus (on the southern arm of the Harus), which Beke has recently identified with it, is not connected with it in any way. Retseph is the Rhesapha of Ptol. v. 18, 6, below Thapsacus, the present Rusafa in the Euphrates-valley of ez-Zor, between the Euphrates and Tadmur (Palmyra; see Robinson, Pal.). Telassar, with which the Targum (ii. iii.) and Syr. confound the Ellasar of Gen 14:1, i.e., Artemita (Artamita), is not the Thelseae of the Itin. Antonini and of the Notitia dignitatum - in which case the Benē-‛Eden might be the tribe of Bt Genn (Bettegene) on the southern slope of Lebanon (i.e., the 'Eden of Coelesyria, Amos 1:5; the Paradeisos of Ptol. v. 15, 20; Paradisus, Plin. v. 19) - but the Thelser of the Tab. Peuting., on the eastern side of the Tigris; and Benē-‛Eden is the tribe of the 'Eden mentioned by Ezekiel (Ezek 27:23) after Haran and Ctesiphon. Consequently the enumeration of the warlike deeds describes a curve, which passes in a north-westerly direction through Hamath and Arpad, and then returns in Sepharvaim to the border of southern Mesopotamia and Babylonia. 'Ir-Sepharvaim is like 'Ir-Nchs, 'Ir-shemesh, etc. The legends connect the name with the sacred books. The form of the name is inexplicable; but the name itself probably signifies the double shore (after the Aramaean), as the city, which was the southernmost of the leading places of Mesopotamia, was situated on the Euphrates. The words ועוּה הנע, if not take as proper names, would signify, "he has taken away, and overthrown;" but in that case we should expect ועוּוּ הניעוּ or ועוּיתי הניעתי. They are really the names of cities which it is no longer possible to trace. Hena' is hardly the well-known Avatho on the Euphrates, as Gesenius, V. Niebuhr, and others suppose; and 'Ivah, the seat of the Avvı̄m (4Kings 17:31), agrees still less, so far as the sound of the word is concerned, with "the province of Hebeh (? Hebeb: Ritter, Erdk. xi. 707), situated between Anah and the Chabur on the Euphrates," with which V. Niebuhr combines it.
(Note: For other combinations of equal value, see Oppert, Expdition, i. 220.)
Geneva 1599
37:10 Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, (h) deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria.
(h) Thus God would have him utter a most horrible blasphemy before his destruction: as to call the author of all truth a deceiver: some gather by this that Shebna had disclosed to Sennacherib the answer that Isaiah sent to the king.
John Gill
37:10 Thus shall ye speak to Hezekiah king of Judah, saying,.... This was the direction, and these the instructions he gave to his messengers, in which he gives Hezekiah the title of king, and owns him to be king of Judah; which was more than Rabshakeh his servant would do:
let not thy God, in whom thou trustest, deceive thee; than which, nothing could be more devilish and satanical, to represent the God of truth, that cannot lie, as a liar and deceiver: in this the king of Assyria outdid Rabshakeh himself; he had represented Hezekiah as an impostor and a deceiver of the people, and warns them against him as such; and here Sennacherib represents God himself as a deceiver, and cautions Hezekiah against trusting in him: nothing is more opposite to Satan and his instruments, than faith in God, and therefore they labour with all their might and main to weaken it; however, this testimony Hezekiah had from his enemy, that he was one that trusted in the Lord; and a greater character a man cannot well have:
saying, Jerusalem shall not be given into the hand of the king of Assyria; and so the Lord had said it; see Is 38:6 and by some means or another Sennacherib had heard of it; and there was nothing he dreaded more than that Hezekiah should believe it, which would encourage him, he feared, to hold out the siege.
Robert Jamieson, A. R. Fausset and David Brown
37:10 He tries to influence Hezekiah himself, as Rab-shakeh had addressed the people.
God . . . deceive--(Compare Num 23:19).
37:1137:11: Արդ՝ ահա չիցէ՞ լուեալ քո զոր ինչ արարին թագաւորք Ասորեստանեայց ընդ ամենայն երկիր, որպէս սատակեցին զնոսա. իսկ արդ դու ապրելո՞ց իցես։
11 Բայց մի՞թէ դու չես լսել, թէ Ասորեստանի թագաւորներն ի՛նչ օրը գցեցին բոլոր երկրներին, ինչպէ՛ս կործանեցին նրանց: Իսկ, ի՛նչ է, դու փրկուելո՞ւ ես:
11 Ահա դուն լսեցիր ինչ որ Ասորեստանի թագաւորները բոլոր երկիրներուն ըրին ու ի՛նչպէս զանոնք բոլորովին կործանեցին ու հիմա դո՞ւն պիտի ազատիս։
Արդ ահա չիցէ՞ լուեալ քո զոր ինչ արարին թագաւորք Ասորեստանեայց ընդ ամենայն երկիր, որպէս սատակեցին զնոսա. իսկ արդ դու ապրելո՞ց իցես:

37:11: Արդ՝ ահա չիցէ՞ լուեալ քո զոր ինչ արարին թագաւորք Ասորեստանեայց ընդ ամենայն երկիր, որպէս սատակեցին զնոսա. իսկ արդ դու ապրելո՞ց իցես։
11 Բայց մի՞թէ դու չես լսել, թէ Ասորեստանի թագաւորներն ի՛նչ օրը գցեցին բոլոր երկրներին, ինչպէ՛ս կործանեցին նրանց: Իսկ, ի՛նչ է, դու փրկուելո՞ւ ես:
11 Ահա դուն լսեցիր ինչ որ Ասորեստանի թագաւորները բոլոր երկիրներուն ըրին ու ի՛նչպէս զանոնք բոլորովին կործանեցին ու հիմա դո՞ւն պիտի ազատիս։
zohrab-1805▾ eastern-1994▾ western am▾
37:1137:11 Вот, ты слышал, что сделали цари Ассирийские со всеми землями, положив на них заклятие; ты ли уцелеешь?
37:11 ἢ η or; than οὐκ ου not ἤκουσας ακουω hear ἃ ος who; what ἐποίησαν ποιεω do; make βασιλεῖς βασιλευς monarch; king Ἀσσυρίων ασσυριος all; every τὴν ο the γῆν γη earth; land ὡς ως.1 as; how ἀπώλεσαν απολλυμι destroy; lose
37:11 הִנֵּ֣ה׀ hinnˈē הִנֵּה behold אַתָּ֣ה ʔattˈā אַתָּה you שָׁמַ֗עְתָּ šāmˈaʕtā שׁמע hear אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשׂ֜וּ ʕāśˈû עשׂה make מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king אַשּׁ֛וּר ʔaššˈûr אַשּׁוּר Asshur לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the אֲרָצֹ֖ות ʔᵃrāṣˌôṯ אֶרֶץ earth לְ lᵊ לְ to הַחֲרִימָ֑ם haḥᵃrîmˈām חרם consecrate וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you תִּנָּצֵֽל׃ tinnāṣˈēl נצל deliver
37:11. ecce tu audisti omnia quae fecerunt reges Assyriorum omnibus terris quas subverterunt et tu poteris liberariBehold thou hast heard all that the kings of the Assyrians have done to all countries which they have destroyed, and canst thou be delivered?
11. Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly: and shalt thou be delivered?
37:11. Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and shalt thou be delivered?
37:11. Behold, you have heard about all that the kings of the Assyrians have done to all the lands that they have conquered, and so, how can you be delivered?
Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and shalt thou be delivered:

37:11 Вот, ты слышал, что сделали цари Ассирийские со всеми землями, положив на них заклятие; ты ли уцелеешь?
37:11
η or; than
οὐκ ου not
ἤκουσας ακουω hear
ος who; what
ἐποίησαν ποιεω do; make
βασιλεῖς βασιλευς monarch; king
Ἀσσυρίων ασσυριος all; every
τὴν ο the
γῆν γη earth; land
ὡς ως.1 as; how
ἀπώλεσαν απολλυμι destroy; lose
37:11
הִנֵּ֣ה׀ hinnˈē הִנֵּה behold
אַתָּ֣ה ʔattˈā אַתָּה you
שָׁמַ֗עְתָּ šāmˈaʕtā שׁמע hear
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָשׂ֜וּ ʕāśˈû עשׂה make
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
אַשּׁ֛וּר ʔaššˈûr אַשּׁוּר Asshur
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הָ הַ the
אֲרָצֹ֖ות ʔᵃrāṣˌôṯ אֶרֶץ earth
לְ lᵊ לְ to
הַחֲרִימָ֑ם haḥᵃrîmˈām חרם consecrate
וְ wᵊ וְ and
אַתָּ֖ה ʔattˌā אַתָּה you
תִּנָּצֵֽל׃ tinnāṣˈēl נצל deliver
37:11. ecce tu audisti omnia quae fecerunt reges Assyriorum omnibus terris quas subverterunt et tu poteris liberari
Behold thou hast heard all that the kings of the Assyrians have done to all countries which they have destroyed, and canst thou be delivered?
37:11. Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and shalt thou be delivered?
37:11. Behold, you have heard about all that the kings of the Assyrians have done to all the lands that they have conquered, and so, how can you be delivered?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
37:11: And shalt thou be delivered? - How will it be possible for you to stand out against the conquerors of the world?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:11: Isa 37:18, Isa 37:19, Isa 10:7-14, Isa 14:17, Isa 36:18-20; Kg2 17:4-6, Kg2 18:33-35
John Gill
37:11 Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly,.... He boasts of the achievements of himself and his ancestors, and of more than was true; and which, if it had been true, was more to their disgrace than honour, namely, utterly to destroy kingdoms, and their inhabitants, to gratify their lusts; but though many had been destroyed by them, yet not all; not Ethiopia, whose king was come out to make war with him, and of whom he seems to be afraid; nor Egypt, which was in confederacy with Ethiopia; nor Judea, he was now invading; but this he said in a taunting way, to terrify Hezekiah:
and shalt thou be delivered? canst thou expect it? surely thou canst not. Is it probable? yea, is it possible thou shouldest be delivered? it is not; as sure as other lands have been destroyed, so sure shall thine.
Robert Jamieson, A. R. Fausset and David Brown
37:11 all lands-- (Is 14:17). He does not dare to enumerate Egypt in the list.
37:1237:12: Միթէ ապրեցուցի՞ն աստուածք ազգացն զայնոսիկ զորս կորուսին հարքն իմ, զԳովզան եւ զԽառան եւ զՀռափեթ, որ են յերկիրն Եմաթայ[9998]։ [9998] Ոմանք. Ապրեցուցին զնոսա աստու՛՛... եւ զՔառան... եւ որք են յերկրին Մաթայ։
12 Մի՞թէ աստուածները փրկեցին իմ այն ազգերին, որոնց իմ հայրերը կորստեան մատնեցին. Գոզանը, Խառանը, Ռափեթը, որոնք գտնւում են Եմաթի երկրում:
12 Միթէ իմ հայրերուս կործանած ազգերուն, այսինքն Գովղանին, Խառանին, Ռեսեփին ու Թելասարի մէջ եղող Եդեմին որդիներուն աստուածները զանոնք ազատեցի՞ն։
Միթէ ապրեցուցի՞ն աստուածք ազգացն զայնոսիկ զորս կորուսին հարքն իմ, զԳովզան եւ զԽառան եւ [545]զՀռափեթ, որ են յերկրին Եմաթայ:

37:12: Միթէ ապրեցուցի՞ն աստուածք ազգացն զայնոսիկ զորս կորուսին հարքն իմ, զԳովզան եւ զԽառան եւ զՀռափեթ, որ են յերկիրն Եմաթայ[9998]։
[9998] Ոմանք. Ապրեցուցին զնոսա աստու՛՛... եւ զՔառան... եւ որք են յերկրին Մաթայ։
12 Մի՞թէ աստուածները փրկեցին իմ այն ազգերին, որոնց իմ հայրերը կորստեան մատնեցին. Գոզանը, Խառանը, Ռափեթը, որոնք գտնւում են Եմաթի երկրում:
12 Միթէ իմ հայրերուս կործանած ազգերուն, այսինքն Գովղանին, Խառանին, Ռեսեփին ու Թելասարի մէջ եղող Եդեմին որդիներուն աստուածները զանոնք ազատեցի՞ն։
zohrab-1805▾ eastern-1994▾ western am▾
37:1237:12 Боги народов, которых разорили отцы мои, спасли ли их, {спасли ли} Гозан и Харан, и Рецеф, и сынов Едена, что в Фалассаре?
37:12 μὴ μη not ἐρρύσαντο ρυομαι rescue αὐτοὺς αυτος he; him οἱ ο the θεοὶ θεος God τῶν ο the ἐθνῶν εθνος nation; caste οὓς ος who; what οἱ ο the πατέρες πατηρ father μου μου of me; mine ἀπώλεσαν απολλυμι destroy; lose τήν ο the τε τε both; and Γωζαν γωζα and; even Χαρραν χαρραν Charran; Kharran καὶ και and; even Ραφες ραφες who; what εἰσιν ειμι be ἐν εν in χώρᾳ χωρα territory; estate Θεμαδ θεμαδ Themad; Themath
37:12 הַ ha הֲ [interrogative] הִצִּ֨ילוּ hiṣṣˌîlû נצל deliver אֹותָ֜ם ʔôṯˈām אֵת [object marker] אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) הַ ha הַ the גֹּויִם֙ ggôyˌim גֹּוי people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הִשְׁחִ֣יתוּ hišḥˈîṯû שׁחת destroy אֲבֹותַ֔י ʔᵃvôṯˈay אָב father אֶת־ ʔeṯ- אֵת [object marker] גֹּוזָ֖ן gôzˌān גֹּוזָן Gozan וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חָרָ֑ן ḥārˈān חָרָן [town] וְ wᵊ וְ and רֶ֥צֶף rˌeṣef רֶצֶף Rezeph וּ û וְ and בְנֵי־ vᵊnê- בֵּן son עֶ֖דֶן ʕˌeḏen עֶדֶן Eden אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בִּ bi בְּ in תְלַשָּֽׂר׃ ṯᵊlaśśˈār תְּלַאשָּׂר Telassar
37:12. numquid eruerunt eos dii gentium quos subverterunt patres mei Gozan et Aran et Reseph et filios Eden qui erant in ThalassarHave the gods of the nations delivered them whom my fathers have destroyed, Gozam, and Haram, and Reseph, and the children of Eden, that were in Thalassar?
12. Have the gods of the nations delivered them, which my fathers have destroyed, Gozan, and Haran, and Rezeph, and the children of Eden which were in Telassar?
37:12. Have the gods of the nations delivered them which my fathers have destroyed, [as] Gozan, and Haran, and Rezeph, and the children of Eden which [were] in Telassar?
37:12. Have the gods of the nations rescued those whom my fathers have conquered: Gozan, and Haran, and Rezeph, and the sons of Eden who were at Telassar?
Have the gods of the nations delivered them which my fathers have destroyed, [as] Gozan, and Haran, and Rezeph, and the children of Eden which [were] in Telassar:

37:12 Боги народов, которых разорили отцы мои, спасли ли их, {спасли ли} Гозан и Харан, и Рецеф, и сынов Едена, что в Фалассаре?
37:12
μὴ μη not
ἐρρύσαντο ρυομαι rescue
αὐτοὺς αυτος he; him
οἱ ο the
θεοὶ θεος God
τῶν ο the
ἐθνῶν εθνος nation; caste
οὓς ος who; what
οἱ ο the
πατέρες πατηρ father
μου μου of me; mine
ἀπώλεσαν απολλυμι destroy; lose
τήν ο the
τε τε both; and
Γωζαν γωζα and; even
Χαρραν χαρραν Charran; Kharran
καὶ και and; even
Ραφες ραφες who; what
εἰσιν ειμι be
ἐν εν in
χώρᾳ χωρα territory; estate
Θεμαδ θεμαδ Themad; Themath
37:12
הַ ha הֲ [interrogative]
הִצִּ֨ילוּ hiṣṣˌîlû נצל deliver
אֹותָ֜ם ʔôṯˈām אֵת [object marker]
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
הַ ha הַ the
גֹּויִם֙ ggôyˌim גֹּוי people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הִשְׁחִ֣יתוּ hišḥˈîṯû שׁחת destroy
אֲבֹותַ֔י ʔᵃvôṯˈay אָב father
אֶת־ ʔeṯ- אֵת [object marker]
גֹּוזָ֖ן gôzˌān גֹּוזָן Gozan
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חָרָ֑ן ḥārˈān חָרָן [town]
וְ wᵊ וְ and
רֶ֥צֶף rˌeṣef רֶצֶף Rezeph
וּ û וְ and
בְנֵי־ vᵊnê- בֵּן son
עֶ֖דֶן ʕˌeḏen עֶדֶן Eden
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בִּ bi בְּ in
תְלַשָּֽׂר׃ ṯᵊlaśśˈār תְּלַאשָּׂר Telassar
37:12. numquid eruerunt eos dii gentium quos subverterunt patres mei Gozan et Aran et Reseph et filios Eden qui erant in Thalassar
Have the gods of the nations delivered them whom my fathers have destroyed, Gozam, and Haram, and Reseph, and the children of Eden, that were in Thalassar?
37:12. Have the gods of the nations delivered them which my fathers have destroyed, [as] Gozan, and Haran, and Rezeph, and the children of Eden which [were] in Telassar?
37:12. Have the gods of the nations rescued those whom my fathers have conquered: Gozan, and Haran, and Rezeph, and the sons of Eden who were at Telassar?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
37:12: As Gozan, and Haran - חרן Charan: but הרן Haran is the reading of four of Kennicott's MSS. and one of De Rossi's.
Albert Barnes: Notes on the Bible - 1834
37:12: My fathers - My predecessors on the throne.
Gozan - This was a region or country in the northern part of Mesopotamia, and on the river Chaboras. There was a river of the name of Gozan in Media, which ran through the province, and gave it its name. The river fell probably into the Chaboras. This region is known to have been under the dominion of Assyria, for Shalmaneser, when he had subdued the ten tribes, carried them away beyond the Euphrates to a country bordering on the river Gozan Kg2 17:6. According to Gesenius, the river which is referred to, is the Chaboras itself. He translates the passage in Kg2 17:6, thus: 'And placed them in Chaleitis (Halah), and on the Chabor (Habor), a river of Gozan, and in the cities of the Medes.' According to this, the river was the Chaboras, the Chabor of Ezekiel, and the region was situated on the Chaboras. This river falls into the Euphrates from the east. Ptolemy calls the region lying between the Chaboras and Laocoras by the name of Gauzanitis, which is doubtless the same as the Hebrew Gozan. Gozan is usually mentioned in connection with cities of Mesopotamia Kg2 19:12; Ch1 5:26.
And Haran - This was a city of Mesopotamia, to which Abraham went after he left Ur of the Chaldees. His father died here; and from this place he was called to go into the land of promise (Gen 11:31-32; compare the notes at Act 7:4). It is now called Harran, and is situated in latitude 36 degree 52 minutes north; longitude 39 degrees 5 minutes east, in a flat and sandy plain, and is only populated by a few wandering Arabs, who select it as the place of residence on account of the delicious waters it contains. It belonged by conquest to the Assyrian Empire.
And Rezeph - According to Abulfeda, there were many towns of this name. One, however, was more celebrated than the others, and is probably the one here referred to. It was situated about a day's journey west of the Euphrates, and is mentioned by Ptolemy by the name of Ῥησαφα Rē sapha (Resapha).
And the children of Eden - Eden was evidently a country well known in the time of Isaiah, and was, doubtless, the tract within which man was placed when he was created. The garden or Paradise was in Eden, and was not properly itself called Eden Gen 2:8. It is probable that Eden was a region or tract of country of considerable extent. Its situation has been a subject of anxious inquiry. It is not proper here to go into an examination of this subject. It is evident from the passage before us that it was either in Mesopotamia, or in the neighborhood of that country, since it is mentioned in connection with cities and towns of that region. It is mentioned by Amos (787 b. c.), as a country then well known, and as a part of Syria, not far from Damascus:
I will break also the bar of Damascus,
And cut off the inhabitant from the plain of Aven,
And him that holdeth the scepter from the house of Eden,
And the people of Syria shall go into captivity to Kir,
Saith the Lord.
Amo 1:5.
In Isa 51:8, Eden is referred to as a country well known, and as distinguished for its fertility:
For Yahweh shall comfort Zion;
He will comfort all her waste places,
And he will make her wilderness like Eden,
And her desert like the garden of Yahweh.
Thus also in Eze 27:23, we find Eden mentioned in connection with Haran and Canneh. Canneh was probably the same as Calneh Gen 10:10, the Calno of Isaiah Isa 10:9, and was, doubtless, situated in Mesopotamia, since it is joined with cities that are known to have been there (compare also Eze 31:9, Eze 31:16, Eze 31:18). All these passages demonstrate that there was such a country, and prove also that it was either in Mesopotamia, or in a country adjacent to Mesopotamia. It is not, however, possible now to designate its exact boundaries.
In Telassar - This place is nowhere else mentioned in the Scriptures. Nothing, therefore, is known of its situation. The connection demands that it should be in Mesopotamia. The names of ancient places were so often lost or changed that it is often impossible to fix their exact locality.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:12: the gods: Isa 36:20, Isa 46:5-7
Gozan: Kg2 17:6, Kg2 18:11, Kg2 19:12
Haran: Haran, the Carrhe of the Greeks and Romans, is situated in the north-west part of Mesopotamia, between the Euphrates and the river Chebar; about 110 miles west of Nisibis, 90 east of Bir, 100 south of Diarbekir, and 170 north of Palmyra. Gen 11:31, Gen 12:14, Gen 28:10, Gen 29:4; Act 7:2
Eden: It is probable that this Eden is the country near Diarbekir, on the Tigris, called Madon, according to Asseman. Gen 2:8; Eze 27:23, Eze 28:13; Amo 1:5
Telassar: Telassar is probably the same as Ellasar, Gen 14:1, as the Jerusalem Targum reads; for both of which the Syriac has Dolassar; and perhaps, as Doederlein supposes, the same as Sharra, a city of Mesopotamia, half a mile from the Euphrates. Kg2 19:12, Thelasar
Geneva 1599
37:12 Have the gods of the nations delivered them which my fathers have destroyed, [as] (i) Gozan, and (k) Haran, and Rezeph, and the children of Eden who [were] in Telassar?
(i) Which was a city of the Medes.
(k) Called also Charre a city in Mesopotamia, from which Abraham came after his fathers death.
John Gill
37:12 Have the gods of the nations delivered them which my fathers have destroyed,.... They have not. But what then? is the God of Israel to be put upon a level with such dunghill gods? so Sennacherib reckoned him, as Rabshakeh before, in his name, Is 36:18,
as Gozan, and Haran, and Rezeph, and the children of Eden, which were in Telassar. Gozan was the same, it may be, with the Gausanitis of Ptolemy (z) which he makes mention of in his description of Mesopotamia; and the rather, since Haran or Chapman was a city of Mesopotamia, Gen 11:31 called by Ptolemy by the name of Carrae (a); and who also, in the same place, makes mention of Rezeph, under the name of Rhescipha; though he likewise speaks of another place in Palmyrene in Syria, called Rhaesapha (b), which some think to be the place here intended. Eden was also in Mesopotamia, in the eastern part of which was the garden of Eden; and this Telassar, inhabited by the children of Eden, was a city in that country, which is by Ptolemy (c) called Thelda; though Hillerus (d) is of opinion that the city Thalatha is meant, which is placed (e) near the river Tigris, a river of paradise. A very learned (f) men is of opinion, that the Eden, Isaiah here speaks of, belongs either to Syria of Damascus, and to the Lebanon and Paneas from whence Jordan arose; or to Syro-Phoenicia, and the Mediterranean sea, which the name Thalassar shows, as if it was the Syrians being used to derive not a few of their words from the Greeks: and certain it is, that there is now a village called Eden on Mount Lebanon, which Thevenot (g) mentions; and another, near Damascus, Mr. Maundrell (h) speaks of; see Amos 1:5 and Tyre in Phoenicia is called Eden, Ezek 28:13.
(z) Geograph, l. 5. c. 18. (a) Ibid. (b) Ibid. c. 15. (c) lbid. c. 18. (d) Onomast. Sacr. p. 945. (e) Geograph. l. 5. c. 20. (f) Nichol. Abrami Pharus Vet. Test. l. 2. c. 16. p. 57. (g) Travels, part 1. B. 2. ch. 60. p. 221. (h) Journey from Aleppo, p. 119, 120. Ed. 7th.
Robert Jamieson, A. R. Fausset and David Brown
37:12 Gozan--in Mesopotamia, on the Chabour (4Kings 17:6; 4Kings 18:11). Gozan is the name of the district, Chabour of the river.
Haran--more to the west. Abraham removed to it from Ur (Gen 11:31); the Carroe of the Romans.
Rezeph--farther west, in Syria.
Eden--There is an ancient village, Adna, north of Baghdad. Some think Eden to be the name of a region (of Mesopotamia or its vicinity) in which was Paradise; Paradise was not Eden itself (Gen 2:8). "A garden in Eden."
Telassar--now Tel-afer, west of Mosul [LAYARD]. Tel means a "hill" in Arabic and Assyrian names.
37:1337:13: Ո՞ւր են թագաւորք Եմաթայն եւ Արփաթայ. եւ ո՞ւր են թագաւորք քաղաքին Սեփարուիմ, Անայն եւ Գաւայ[9999]։ [9999] Ոսկան. Անայ եւ Աւայ։
13 Ո՞ւր են Եմաթի եւ Արփաթի թագաւորները, ո՞ւր են Սեփարուիմ քաղաքի, Անայի եւ Գաւայի թագաւորները”»:
13 Ո՞ւր է Եմաթին թագաւորն ու Սեփարուիմ քաղաքին, Անայի եւ Աւայի թագաւորը’»։
Ո՞ւր են թագաւորք Եմաթայն եւ Արփաթայ, եւ ո՞ւր են թագաւորք քաղաքին Սեփարուիմ, Անայն եւ Ուայ:

37:13: Ո՞ւր են թագաւորք Եմաթայն եւ Արփաթայ. եւ ո՞ւր են թագաւորք քաղաքին Սեփարուիմ, Անայն եւ Գաւայ[9999]։
[9999] Ոսկան. Անայ եւ Աւայ։
13 Ո՞ւր են Եմաթի եւ Արփաթի թագաւորները, ո՞ւր են Սեփարուիմ քաղաքի, Անայի եւ Գաւայի թագաւորները”»:
13 Ո՞ւր է Եմաթին թագաւորն ու Սեփարուիմ քաղաքին, Անայի եւ Աւայի թագաւորը’»։
zohrab-1805▾ eastern-1994▾ western am▾
37:1337:13 Где царь Емафа и царь Арпада, и царь города Сепарваима, Ены и Иввы?
37:13 ποῦ που.1 where? εἰσιν ειμι be οἱ ο the βασιλεῖς βασιλευς monarch; king Αιμαθ αιμαθ and; even Αρφαθ αρφαθ and; even πόλεως πολις city Σεπφαριμ σεπφαριμ Ougaua; Ugava
37:13 אַיֵּ֤ה ʔayyˈē אַיֵּה where מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king חֲמָת֙ ḥᵃmˌāṯ חֲמָת Hamath וּ û וְ and מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַרְפָּ֔ד ʔarpˈāḏ אַרְפַּד Arpad וּ û וְ and מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king לָ lā לְ to † הַ the עִ֣יר ʕˈîr עִיר town סְפַרְוָ֑יִם sᵊfarwˈāyim סְפַרְוַיִם Sepharvaim הֵנַ֖ע hēnˌaʕ הֵנַע Hena וְ wᵊ וְ and עִוָּֽה׃ ʕiwwˈā עַוָּה Ivvah
37:13. ubi est rex Emath et rex Arfad et rex urbis Seffarvaim Anahe et AvaWhere is the king of Emath, and the king of Arphad, and the king of the city of Sepharvaim, of Ana, and of Ava?
13. Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah?
37:13. Where [is] the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena, and Ivah?
37:13. Where is the king of Hamath and the king of Arpad, or the king of the city of Sepharvaim, or of Hena and Ivvah?”
Where [is] the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena, and Ivah:

37:13 Где царь Емафа и царь Арпада, и царь города Сепарваима, Ены и Иввы?
37:13
ποῦ που.1 where?
εἰσιν ειμι be
οἱ ο the
βασιλεῖς βασιλευς monarch; king
Αιμαθ αιμαθ and; even
Αρφαθ αρφαθ and; even
πόλεως πολις city
Σεπφαριμ σεπφαριμ Ougaua; Ugava
37:13
אַיֵּ֤ה ʔayyˈē אַיֵּה where
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
חֲמָת֙ ḥᵃmˌāṯ חֲמָת Hamath
וּ û וְ and
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַרְפָּ֔ד ʔarpˈāḏ אַרְפַּד Arpad
וּ û וְ and
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
לָ לְ to
הַ the
עִ֣יר ʕˈîr עִיר town
סְפַרְוָ֑יִם sᵊfarwˈāyim סְפַרְוַיִם Sepharvaim
הֵנַ֖ע hēnˌaʕ הֵנַע Hena
וְ wᵊ וְ and
עִוָּֽה׃ ʕiwwˈā עַוָּה Ivvah
37:13. ubi est rex Emath et rex Arfad et rex urbis Seffarvaim Anahe et Ava
Where is the king of Emath, and the king of Arphad, and the king of the city of Sepharvaim, of Ana, and of Ava?
37:13. Where [is] the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena, and Ivah?
37:13. Where is the king of Hamath and the king of Arpad, or the king of the city of Sepharvaim, or of Hena and Ivvah?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
37:13: The king of Hamath - (See the note at Isa 36:19).
Hena and Ivah - Hena is mentioned in Kg2 18:34; Kg2 19:13. It was evidently in Mesopotamia, and was probably the same which was afterward called Ana, situated near a ford of the Euphrates. The situation of Ivah is not certainly known. It was under the Assyrian dominion, and was one of the places from which colonists were brought to Samaria Kg2 17:24, Kg2 17:31. Michaelis supposes that it was between Berytus and Tripoli, but was under the dominion of the Assyrians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:13: Hamath: Isa 10:9, Isa 36:19; Jer 49:23
Hena: Hena is probably the same as Anah, a city of Mesopotamia, situated on an island in the Euphrates.
Ivah: Kg2 17:24, Kg2 17:30, Kg2 17:31, Ava, Avites, Kg2 18:34, Kg2 19:13
John Gill
37:13 Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim,.... The same, as some think, with the gods or idols of those places; see Gill on Is 36:19; though it may be the princes that ruled over those cities are meant, who were either slain, or become tributary to the king of Assyria. It is added,
Henah and Ivah: which some take to be the names of the gods or kings of Sepharvaim; but rather, since Sepharvaim is of the dual number, it was a double city, the river Euphrates passing between them; and these, as Musculus conjectures, were the names of them; or it may be, these were distinct cities from that, but what or where they were is not certain. Ptolemy makes mention of a place called Ingine, near Gausanitis or Gozan, supposed to be Henah; though others rather think it to be Ange, which he places in Arabia (i), which I think is not so probable. Ivah perhaps is the same with Avah, in 4Kings 17:24. The Targum does not take them for names or places, but translates them,
"hath he not removed them, and carried them captive?''
and so Jarchi's note is,
"the king of Assyria hath moved and overthrown them, and destroyed them, and removed them out of their place;''
referring to the other cities.
(i) Geograph. l. 6. c. 7.
Robert Jamieson, A. R. Fausset and David Brown
37:13 Hena . . . Ivah--in Babylonia. From Ava colonists had been brought to Samaria (4Kings 17:24).
37:1437:14: Եւ ա՛ռ Եզեկիա զհրովարտակն ՚ի ձեռաց հրեշտակացն, ընթերցաւ, եւ եմուտ ՚ի տուն Տեառն, եւ տարածեա՛ց առաջի Տեառն։
14 Եզեկիան, պատգամաւորների ձեռքից վերցնելով հրովարտակը, կարդաց, մտաւ Տիրոջ տունն ու այն փռեց Տիրոջ առաջ:
14 Եզեկիա նամակը դեսպաններուն ձեռքէն առաւ ու զանիկա կարդաց եւ Տէրոջը տունը ելաւ ու Եզեկիա Տէրոջը առջեւ բացաւ* զանիկա։
Եւ ա՛ռ Եզեկիա զհրովարտակն ի ձեռաց հրեշտակացն, ընթերցաւ եւ եմուտ ի տուն Տեառն, եւ տարածեաց առաջի Տեառն:

37:14: Եւ ա՛ռ Եզեկիա զհրովարտակն ՚ի ձեռաց հրեշտակացն, ընթերցաւ, եւ եմուտ ՚ի տուն Տեառն, եւ տարածեա՛ց առաջի Տեառն։
14 Եզեկիան, պատգամաւորների ձեռքից վերցնելով հրովարտակը, կարդաց, մտաւ Տիրոջ տունն ու այն փռեց Տիրոջ առաջ:
14 Եզեկիա նամակը դեսպաններուն ձեռքէն առաւ ու զանիկա կարդաց եւ Տէրոջը տունը ելաւ ու Եզեկիա Տէրոջը առջեւ բացաւ* զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
37:1437:14 И взял Езекия письмо из руки послов и прочитал его, и пошел в дом Господень, и развернул его Езекия пред лицем Господним;
37:14 καὶ και and; even ἔλαβεν λαμβανω take; get Εζεκιας εζεκιας Ezekias τὸ ο the βιβλίον βιβλιον scroll παρὰ παρα from; by τῶν ο the ἀγγέλων αγγελος messenger καὶ και and; even ἤνοιξεν ανοιγω open up αὐτὸ αυτος he; him ἐναντίον εναντιον next to; before κυρίου κυριος lord; master
37:14 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take חִזְקִיָּ֧הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the סְּפָרִ֛ים ssᵊfārˈîm סֵפֶר letter מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand הַ ha הַ the מַּלְאָכִ֖ים mmalʔāḵˌîm מַלְאָךְ messenger וַ wa וְ and יִּקְרָאֵ֑הוּ yyiqrāʔˈēhû קרא call וַ wa וְ and יַּ֨עַל֙ yyˈaʕal עלה ascend בֵּ֣ית bˈêṯ בַּיִת house יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּפְרְשֵׂ֥הוּ yyifrᵊśˌēhû פרשׂ spread out חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
37:14. et tulit Ezechias libros de manu nuntiorum et legit eos et ascendit in domum Domini et expandit eos Ezechias coram DominoAnd Ezechias took the letter from the hand of the messengers, and read it, and went up to the house of the Lord, and Ezechias spread it before the Lord.
14. And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD.
37:14. And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD.
37:14. And Hezekiah took the letter from the hand of the messengers, and he read it, and he went up to the house of the Lord, and Hezekiah spread it out in the sight of the Lord.
And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD:

37:14 И взял Езекия письмо из руки послов и прочитал его, и пошел в дом Господень, и развернул его Езекия пред лицем Господним;
37:14
καὶ και and; even
ἔλαβεν λαμβανω take; get
Εζεκιας εζεκιας Ezekias
τὸ ο the
βιβλίον βιβλιον scroll
παρὰ παρα from; by
τῶν ο the
ἀγγέλων αγγελος messenger
καὶ και and; even
ἤνοιξεν ανοιγω open up
αὐτὸ αυτος he; him
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
37:14
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
חִזְקִיָּ֧הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
סְּפָרִ֛ים ssᵊfārˈîm סֵפֶר letter
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
הַ ha הַ the
מַּלְאָכִ֖ים mmalʔāḵˌîm מַלְאָךְ messenger
וַ wa וְ and
יִּקְרָאֵ֑הוּ yyiqrāʔˈēhû קרא call
וַ wa וְ and
יַּ֨עַל֙ yyˈaʕal עלה ascend
בֵּ֣ית bˈêṯ בַּיִת house
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּפְרְשֵׂ֥הוּ yyifrᵊśˌēhû פרשׂ spread out
חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
37:14. et tulit Ezechias libros de manu nuntiorum et legit eos et ascendit in domum Domini et expandit eos Ezechias coram Domino
And Ezechias took the letter from the hand of the messengers, and read it, and went up to the house of the Lord, and Ezechias spread it before the Lord.
37:14. And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD.
37:14. And Hezekiah took the letter from the hand of the messengers, and he read it, and he went up to the house of the Lord, and Hezekiah spread it out in the sight of the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
37:14: And read it "And read them" - ויקראם vayikraem. So MS. Bodl. in this place; and so the other copy; instead of ויקראהו vaiyikraehu, "and read It."
And spread it "And spread them" - ויפרשהו vaiyiphresehu. הו hu is upon a rasure in a MS., which probably was at first ם mem. The same mistake as in the foregoing note.
Albert Barnes: Notes on the Bible - 1834
37:14: And Hezekiah received the letter - Hebrew, 'Letters' (plural). It is not mentioned in the account of the embassy Isa 37:9, that a letter was sent, but it is not probable that all embassage would be sent to a monarch without a written document.
Went up into the house of the Lord - The temple Isa 37:1.
And spread it before the Lord - Perhaps unrolled the document there, and spread it out; or perhaps it means simply that he spread out the contents of the letter, that is, made mention of it in his prayer. Hezekiah had no other resource. He was a man of God; and in his trouble he looked to God for aid. He, therefore, before he formed any plan, went up to the temple, and laid his case before God. What an example for all monarchs and rulers! And what an example for all the people of God, in times of perplexity!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:14: received: Kg2 19:14
and Hezekiah went: Isa 37:1; Kg1 8:28-30, Kg1 8:38, Kg1 9:3; ch2 6:20-42; Psa 27:5, Psa 62:1-3, Psa 74:10, Psa 76:1-3; Psa 123:1-4, Psa 143:6; Joe 2:17-20
Carl Friedrich Keil and Franz Delitzsch
37:14
This intimidating message, which declared the God of Israel to be utterly powerless, was conveyed by the messengers of Sennacherib in the form of a latter. "And Hizkiyahu took the letter out of the hand of the messengers, and read it (K. read them), and went up to the house of Jehovah; and Hizkiyahu spread it before Jehovah." Sephârı̄m (the sheets) is equivalent to the letter (not a letter in duplo), like literae (cf., grammata). ויּקראהוּ (changed by K. into m- ') is construed according to the singular idea. Thenius regards this spreading out of the letter as a naivetי; and Gesenius even goes so far as to speak of the praying machines of the Buddhists. But it was simply prayer without words - an act of prayer, which afterwards passed into vocal prayer. "And Hizkiyahu prayed to (K. before) Jehovah, saying (K. and said), Jehovah of hosts (K. omits tsebhâ'ōth), God of Israel, enthroned upon the cherubim, Thou, yea Thou alone, art God of all the kingdoms of the earth; Thou, Thou hast made the heavens and the earth. Incline Thine ear, Jehovah, and hear וּשׁמע, various reading in both texts וּשׁמע)! Open Thine eyes (K. with Yod of the plural), Jehovah, and see; and hear the (K. all the) words of Sennacherib, which he hath sent (K. with which he hath sent him, i.e., Rabshakeh) to despise the living God! Truly, O Jehovah, the kings of Asshur have laid waste all lands, and their land (K. the nations and their land), and have put (venâthōn, K. venâthenū) their gods into the fire: for they were not gods, only the work of men's hands, wood and stone; therefore they have destroyed them. And now, Jehovah our God, help us (K. adds pray) out of his hand, and all the kingdoms of the earth may know that Thou Jehovah (K. Jehovah Elohim) art it alone." On כּרבים (no doubt the same word as γρυπές, though not fabulous beings like these, but a symbolical representation of heavenly beings), see my Genesis, p. 626; and on yōshēbh hakkerubhı̄m (enthroned on the cherubim), see at Ps 18:11 and Ps 80:2. הוּא in אתּה־הוּא is an emphatic repetition, that is to say a strengthening, of the subject, like Is 43:25; Is 51:12; 2Kings 7:28; Jer 49:12; Ps 44:5; Neh 9:6-7; Ezra 5:11 : tu ille (not tu es ille, Ges. 121, 2) = tu, nullus alius. Such passages as Is 41:4, where הוּא is the predicate, do not belong here. עין is not a singular (like עיני in Ps 32:8, where the lxx have עיני), but a defective plural, as we should expect after pâqach. On the other hand, the reading shelâchō ("hath sent him"), which cannot refer to debhârı̄m (the words), but only to the person bringing the written message, is to be rejected. Moreover, Knobel cannot help giving up his preference for the reading venâthōn (compare Gen 41:43; Ges. 131, 4a); just as, on the other hand, we cannot help regarding the reading ואת־ארצם את־כּל־הארצות as a mistake, when compared with the reading of the book of Kings. Abravanel explains the passage thus: "The Assyrians have devastated the lands, and their own land" (cf., Is 14:20), of which we may find examples in the list of victories given above; compare also Beth-arbel in Hos 10:14, if this is Irbil on the Tigris, from which Alexander's second battle in Persia, which was really fought at Gaugamela, derived its name. But how does this tally with the fact that they threw the gods of these lands - that is to say, of their own land also (for אלהיהם could not possibly refer to הארצות, to the exclusion of ארצם) - into the fire? If we read haggōyı̄m (the nations), we get rid both of the reference to their own land, which is certainly purposeless here, and also of the otherwise inevitable conclusion that they burned the gods of their own country. The reading הארצות appears to have arisen from the fact, that after the verb החריב the lands appeared to follow more naturally as the object, than the tribes themselves (compare, however, Is 60:12). The train of thought is the following: The Assyrians have certainly destroyed nations and their gods, because these gods were nothing but the works of men: do Thou then help us, O Jehovah, that the world may see that Thou alone art it, viz., God ('Elōhı̄m, as K. adds, although, according to the accents, Jehovah Elohim are connected together, as in the books of Samuel and Chronicles, and very frequently in the mouth of David: see Symbolae in Psalmos, pp. 15, 16).
John Gill
37:14 And Hezekiah received the letter from the hand of the messengers, and read it,.... Or books (k), in which the above things were written; and everyone of these he read, as Kimchi interprets it; though the Targum is,
"he took the letters from the hand of the messengers, and read one of them;''
that is, as Kimchi's father explains it, in which was the blasphemy against God; this he read over carefully to himself, observed the contents of it, and then did with it as follows:
and Hezekiah went up unto the house of God; the temple, the outward court of it, further than that he could not go:
and spread it before the Lord; not to read it, as he had done, or to acquaint him with the contents of it, which he fully knew; but, as it chiefly regarded him, and affected his honour and glory, he laid it before him, that he might take notice of it, and vindicate himself, and avenge his own cause; he brought it as a proof of what he had to say to him in prayer, and to support him in his allegations, and as a means to quicken himself in the discharge of that duty.
(k) "libros", V. L.
Robert Jamieson, A. R. Fausset and David Brown
37:14 spread--unrolled the scroll of writing. God "knows our necessities before we ask Him," but He delights in our unfolding them to Him with filial confidence (2Chron 20:3, 2Chron 20:11-13).
37:1537:15: Եւ եկաց յաղօթս Եզեկիա առ Տէր՝ եւ ասէ.
15 Եզեկիան աղօթքի կանգնեց Տիրոջ առաջ եւ ասաց.
15 Եզեկիա Տէրոջը առջեւ աղօթք ըրաւ ու ըսաւ.
Եւ եկաց յաղօթս Եզեկիա առ Տէր եւ ասէ:

37:15: Եւ եկաց յաղօթս Եզեկիա առ Տէր՝ եւ ասէ.
15 Եզեկիան աղօթքի կանգնեց Տիրոջ առաջ եւ ասաց.
15 Եզեկիա Տէրոջը առջեւ աղօթք ըրաւ ու ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
37:1537:15 и молился Езекия пред лицем Господним и говорил:
37:15 καὶ και and; even προσεύξατο προσευχομαι pray Εζεκιας εζεκιας Ezekias πρὸς προς to; toward κύριον κυριος lord; master λέγων λεγω tell; declare
37:15 וַ wa וְ and יִּתְפַּלֵּל֙ yyiṯpallˌēl פלל pray חִזְקִיָּ֔הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
37:15. et oravit Ezechias ad Dominum dicensAnd Ezechias prayed to the Lord, saying:
15. And Hezekiah prayed unto the LORD, saying,
37:15. And Hezekiah prayed unto the LORD, saying,
37:15. And Hezekiah prayed to the Lord, saying:
And Hezekiah prayed unto the LORD, saying:

37:15 и молился Езекия пред лицем Господним и говорил:
37:15
καὶ και and; even
προσεύξατο προσευχομαι pray
Εζεκιας εζεκιας Ezekias
πρὸς προς to; toward
κύριον κυριος lord; master
λέγων λεγω tell; declare
37:15
וַ wa וְ and
יִּתְפַּלֵּל֙ yyiṯpallˌēl פלל pray
חִזְקִיָּ֔הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
אֶל־ ʔel- אֶל to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
37:15. et oravit Ezechias ad Dominum dicens
And Ezechias prayed to the Lord, saying:
37:15. And Hezekiah prayed unto the LORD, saying,
37:15. And Hezekiah prayed to the Lord, saying:
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Adam Clarke: Commentary on the Bible - 1831
37:15: Unto the Lord "Before Jehovah" - That is, in the sanctuary. For אל el, the Syriac, Chaldee, and the other copy, Kg2 19:15, read לפני liphney, "before the face."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:15: Sa1 7:8, Sa1 7:9; Sa2 7:18-29; Kg2 19:15-19; Ch2 14:11, Ch2 20:6-12; Dan 9:3, Dan 9:4; Phi 4:6, Phi 4:7; Jam 5:13
John Gill
37:15 And Hezekiah prayed unto the Lord, saying. He did not return railing for railing, but committed himself and his cause to him that judgeth righteously; he did not write an answer to the letter himself, but lays it before the Lord, and prays him to answer it, who was most principally reflected on in it.
37:1637:16: Տէր Սաբաւովթ. Աստուած Իսրայէլի՝ որ նստիս ՚ի քրովբէս. դո՛ւ ես Աստուած միայն՝ ամենայն թագաւորութեանց տիեզերաց. դո՛ւ արարեր զերկինս եւ զերկիր[10000]։ [10000] Ոսկան. Դու ես միայն ամենայն։ Ոմանք. Ամենայն թագաւորութեան տիեզե՛՛... զերկին եւ։
16 «Զօրութիւնների՛ Տէր, Աստուա՛ծ Իսրայէլի, որ բազմում ես քերովբէների վրայ, դու ես աշխարհի բոլոր թագաւորութիւնների միա՛կ Աստուածը, դո՛ւ արարեցիր երկինքն ու երկիրը:
16 «Ո՛վ Տէր զօրութեան, Աստուած Իսրայէլի, որ քերովբէներու վրայ կը նստիս, երկրին բոլոր թագաւորներուն վրայ միայն դո՛ւն ես Աստուած. երկինքն ու երկիրը դուն ստեղծեցիր։
Տէր Սաբաւովթ, Աստուած Իսրայելի, որ նստիս ի քերովբէս, դու ես Աստուած միայն ամենայն թագաւորութեանց տիեզերաց, դու արարեր զերկինս եւ զերկիր:

37:16: Տէր Սաբաւովթ. Աստուած Իսրայէլի՝ որ նստիս ՚ի քրովբէս. դո՛ւ ես Աստուած միայն՝ ամենայն թագաւորութեանց տիեզերաց. դո՛ւ արարեր զերկինս եւ զերկիր[10000]։
[10000] Ոսկան. Դու ես միայն ամենայն։ Ոմանք. Ամենայն թագաւորութեան տիեզե՛՛... զերկին եւ։
16 «Զօրութիւնների՛ Տէր, Աստուա՛ծ Իսրայէլի, որ բազմում ես քերովբէների վրայ, դու ես աշխարհի բոլոր թագաւորութիւնների միա՛կ Աստուածը, դո՛ւ արարեցիր երկինքն ու երկիրը:
16 «Ո՛վ Տէր զօրութեան, Աստուած Իսրայէլի, որ քերովբէներու վրայ կը նստիս, երկրին բոլոր թագաւորներուն վրայ միայն դո՛ւն ես Աստուած. երկինքն ու երկիրը դուն ստեղծեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
37:1637:16 Господи Саваоф, Боже Израилев, сидящий на Херувимах! Ты один Бог всех царств земли; Ты сотворил небо и землю.
37:16 κύριε κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ὁ ο the καθήμενος καθημαι sit; settle ἐπὶ επι in; on τῶν ο the χερουβιν χερουβ cherubim σὺ συ you θεὸς θεος God μόνος μονος only; alone εἶ ειμι be πάσης πας all; every βασιλείας βασιλεια realm; kingdom τῆς ο the οἰκουμένης οικουμενη habitat σὺ συ you ἐποίησας ποιεω do; make τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land
37:16 יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel יֹשֵׁ֣ב yōšˈēv ישׁב sit הַ ha הַ the כְּרֻבִ֔ים kkᵊruvˈîm כְּרוּב cherub אַתָּה־ ʔattā- אַתָּה you ה֤וּא hˈû הוּא he הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) לְ lᵊ לְ to בַדְּךָ֔ vaddᵊḵˈā בַּד linen, part, stave לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth אַתָּ֣ה ʔattˈā אַתָּה you עָשִׂ֔יתָ ʕāśˈîṯā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
37:16. Domine exercituum Deus Israhel qui sedes super cherubin tu es Deus solus omnium regnorum terrae tu fecisti caelum et terramLord of hosts, God of Israel who sitteth upon the cherubims, thou alone art the God of all the kingdoms of the earth, thou hast made heaven and earth.
16. O LORD of hosts, the God of Israel, that sittest upon the cherubim, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.
37:16. O LORD of hosts, God of Israel, that dwellest [between] the cherubims, thou [art] the God, [even] thou alone, of all the kingdoms of the earth: thou hast made heaven and earth.
37:16. “O Lord of hosts, the God of Israel who sits upon the Cherubim: you alone are God of all the kingdoms of the earth. You have made heaven and earth.
O LORD of hosts, God of Israel, that dwellest [between] the cherubims, thou [art] the God, [even] thou alone, of all the kingdoms of the earth: thou hast made heaven and earth:

37:16 Господи Саваоф, Боже Израилев, сидящий на Херувимах! Ты один Бог всех царств земли; Ты сотворил небо и землю.
37:16
κύριε κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ο the
καθήμενος καθημαι sit; settle
ἐπὶ επι in; on
τῶν ο the
χερουβιν χερουβ cherubim
σὺ συ you
θεὸς θεος God
μόνος μονος only; alone
εἶ ειμι be
πάσης πας all; every
βασιλείας βασιλεια realm; kingdom
τῆς ο the
οἰκουμένης οικουμενη habitat
σὺ συ you
ἐποίησας ποιεω do; make
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
τὴν ο the
γῆν γη earth; land
37:16
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
יֹשֵׁ֣ב yōšˈēv ישׁב sit
הַ ha הַ the
כְּרֻבִ֔ים kkᵊruvˈîm כְּרוּב cherub
אַתָּה־ ʔattā- אַתָּה you
ה֤וּא hˈû הוּא he
הָֽ hˈā הַ the
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
לְ lᵊ לְ to
בַדְּךָ֔ vaddᵊḵˈā בַּד linen, part, stave
לְ lᵊ לְ to
כֹ֖ל ḵˌōl כֹּל whole
מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
אַתָּ֣ה ʔattˈā אַתָּה you
עָשִׂ֔יתָ ʕāśˈîṯā עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
37:16. Domine exercituum Deus Israhel qui sedes super cherubin tu es Deus solus omnium regnorum terrae tu fecisti caelum et terram
Lord of hosts, God of Israel who sitteth upon the cherubims, thou alone art the God of all the kingdoms of the earth, thou hast made heaven and earth.
37:16. O LORD of hosts, God of Israel, that dwellest [between] the cherubims, thou [art] the God, [even] thou alone, of all the kingdoms of the earth: thou hast made heaven and earth.
37:16. “O Lord of hosts, the God of Israel who sits upon the Cherubim: you alone are God of all the kingdoms of the earth. You have made heaven and earth.
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Albert Barnes: Notes on the Bible - 1834
37:16: O Lord of hosts - (See the note at Isa 1:9).
That dwellest between the cherubims - On the cherubim, see the note at Isa 14:13. The reference here is doubtless to the fact that the symbol of the divine presence in the temple the Shechinah (from שׁכן shâ kan, to dwell, to inhabit; so called because it was the symbol of God's dwelling with his people or inhabiting the temple) - rested on the cover of the ark in the temple. Hence, God is frequently represented as dwelling between the cherubim Exo 25:22; Psa 80:1; Psa 99:1. On the whole subject of the cherubim, the reader may consult an article in the Quarterly Christian Spectator for September 1836.
Thou art the God - The only God Isa 43:10-11.
Even thou alone - There is none besides thee - a truth which is often affirmed in the Scriptures Deu 32:39; Psa 86:10; Co1 8:4.
Thou hast made heaven and earth - It was on the ground of this power and universal dominion that Hezekiah pleaded that God would interpose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:16: Lord: Isa 6:3, Isa 8:13; Sa2 7:26; Psa 46:7, Psa 46:11
dwellest: Exo 25:22; Sa1 4:4; Psa 80:1, Psa 99:1; Heb 4:16
thou art: Isa 37:20, Isa 43:10, Isa 43:11, Isa 44:6, Isa 45:22, Isa 54:5; Kg1 18:32; Kg2 5:15; Psa 86:10; Rev 11:15-17
thou hast: Isa 40:28, Isa 44:24; Gen 1:1; Psa 146:6; Jer 10:10-12; Joh 1:3; Col 1:16
Geneva 1599
37:16 O LORD of hosts, God of Israel, that (l) dwellest [between] the cherubim, thou [art] the God, [even] thou alone, of all the kingdoms of the earth: thou hast made heaven and earth.
(l) He grounds his prayer on God's promise, who promised to hear them from between the Cherubims.
John Gill
37:16 O Lord of hosts, God of Israel, that dwellest between the cherubim,.... Or, "the inhabitant of the cherubim" (l); which were over the mercy seat, the residence of the Shechinah, or Majesty of God, the symbol of the divine Presence in the holy of holies; a title which the God of Israel, the Lord of armies in heaven, and earth bears, and distinguishes him from all other gods, and which several titles carry in them arguments to strengthen faith in prayer; being "the Lord of hosts", he was able to do whatsoever was desired, and more abundantly; being "the God of Israel", their covenant God, it might be hoped and expected he would protect and defend them; and sitting "between the cherubim", on the mercy seat, great encouragement might be had that he would be gracious and merciful, and hear and help:
thou art the God, even thou alone, of all the kingdoms of the earth; this is opposed to the conceit of Sennacherib, that he was only the God of the Jews, and had no concern with other kingdoms and nations; whereas all belong to him, and him only; they are all under his jurisdiction and dominion, and at his will and control:
thou hast made heaven and earth; and so has an indisputable right to the government of the whole world, and to the disposal of all things in it.
(l) "cherubim inhabitator", Forerius.
Robert Jamieson, A. R. Fausset and David Brown
37:16 dwellest--the Shekinah, or fiery symbol of God's presence, dwelling in the temple with His people, is from shachan, "to dwell" (Ex 25:22; Ps 80:1; Ps 99:1).
cherubim--derived by transposition from either a Hebrew root, rachab, to "ride"; or rather, barach, to "bless." They were formed out of the same mass of pure gold as the mercy seat itself (Ex 25:19, Margin). The phrase, "dwellest between the cherubim," arose from their position at each end of the mercy seat, while the Shekinah, and the awful name, JEHOVAH, in written letters, were in the intervening space. They are so inseparably associated with the manifestation of God's glory, that whether the Lord is at rest or in motion, they always are mentioned with Him (Num 7:89; Ps 18:10). (1) They are first mentioned (Gen 3:24) "on the edge of" (as "on the east" may be translated) Eden; the Hebrew for "placed" is properly to "place in a tabernacle," which implies that this was a local tabernacle in which the symbols of God's presence were manifested suitably to the altered circumstances in which man, after the fall, came before God. It was here that Cain and Abel, and the patriarchs down to the flood, presented their offerings: and it is called "the presence of the Lord" (Gen 4:16). When those symbols were removed at the close of that early patriarchal dispensation, small models of them were made for domestic use, called, in Chaldee, "seraphim" or "teraphim." (2) The cherubim, in the Mosaic tabernacle and Solomon's temple, were the same in form as those at the outskirts of Eden: compound figures, combining the distinguishing properties of several creatures: the ox, chief among the tame and useful animals; the lion among the wild ones; the eagle among birds; and man, the head of all (the original headship of man over the animal kingdom, about to be restored in Jesus Christ, Ps 8:4-8, is also implied in this combination). They are, throughout Scripture, represented as distinct from God; they could not be likenesses of Him which He forbade in any shape. (3) They are introduced in the third or gospel dispensation (Rev_ 4:6) as "living creatures" (not so well translated "beasts" in English Version), not angels, but beings closely connected with the redeemed Church. So also in Eze. 1:5-25; 10:1-22. Thus, throughout the three dispensations, they seem to be symbols of those who in every age should officially study and proclaim the manifold wisdom of God.
thou alone--literally, "Thou art He who alone art God of all the kingdoms"; whereas Sennacherib had classed Jehovah with the heathen gods, he asserts the nothingness of the latter and the sole lordship of the former.
37:1737:17: Խոնարհեցո՛ Տէր զունկն քո՝ եւ լո՛ւր. բա՛ց Տէր զաչս քո, նայեա՛ց Տէր. լո՛ւր Տէր, եւ տե՛ս զպատգամս զոր առաքեաց Սենեքերիմ արքայ Ասորեստանեայց նախատե՛լ զԱստուած կենդանի։
17 Խոնարհի՛ր քո ականջը, ո՛վ Տէր, եւ լսի՛ր. Տէ՛ր, բա՛ց քո աչքերը եւ նայի՛ր, ո՛վ Տէր. լսի՛ր, Տէ՛ր, եւ իմացի՛ր այն պատգամները, որ ուղարկեց Ասորեստանի Սենեքերիմ արքան՝ նախատելու համար կենդանի Աստծուն:
17 Ո՛վ Տէր, ականջդ խոնարհեցո՛ւր ու լսէ՛։ Ո՛վ Տէր, աչքերդ բա՛ց ու նայէ՛ եւ լսէ՛ Սենեքերիմին բոլոր խօսքերը, որոնք ղրկեց կենդանի Աստուածը նախատելու համար։
Խոնարհեցո, Տէր, զունկն քո եւ լուր. բաց, Տէր, զաչս քո. նայեաց, [546]Տէր, լուր, Տէր, եւ տես`` զպատգամս զոր առաքեաց Սենեքերիմ արքայ Ասորեստանեայց նախատել զԱստուած կենդանի:

37:17: Խոնարհեցո՛ Տէր զունկն քո՝ եւ լո՛ւր. բա՛ց Տէր զաչս քո, նայեա՛ց Տէր. լո՛ւր Տէր, եւ տե՛ս զպատգամս զոր առաքեաց Սենեքերիմ արքայ Ասորեստանեայց նախատե՛լ զԱստուած կենդանի։
17 Խոնարհի՛ր քո ականջը, ո՛վ Տէր, եւ լսի՛ր. Տէ՛ր, բա՛ց քո աչքերը եւ նայի՛ր, ո՛վ Տէր. լսի՛ր, Տէ՛ր, եւ իմացի՛ր այն պատգամները, որ ուղարկեց Ասորեստանի Սենեքերիմ արքան՝ նախատելու համար կենդանի Աստծուն:
17 Ո՛վ Տէր, ականջդ խոնարհեցո՛ւր ու լսէ՛։ Ո՛վ Տէր, աչքերդ բա՛ց ու նայէ՛ եւ լսէ՛ Սենեքերիմին բոլոր խօսքերը, որոնք ղրկեց կենդանի Աստուածը նախատելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
37:1737:17 Приклони, Господи, ухо Твое и услышь; открой, Господи, очи Твои и воззри, и услышь слова Сеннахирима, который послал поносить Тебя, Бога живаго.
37:17 εἰσάκουσον εισακουω heed; listen to κύριε κυριος lord; master εἴσβλεψον εισβλεπω lord; master καὶ και and; even ἰδὲ οραω view; see τοὺς ο the λόγους λογος word; log οὓς ος who; what ἀπέστειλεν αποστελλω send off / away Σενναχηριμ σενναχηριμ disparage; reproach θεὸν θεος God ζῶντα ζαω live; alive
37:17 הַטֵּ֨ה haṭṭˌē נטה extend יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH אָזְנְךָ֙ ʔoznᵊḵˌā אֹזֶן ear וּֽ ˈû וְ and שְׁמָ֔ע šᵊmˈāʕ שׁמע hear פְּקַ֧ח pᵊqˈaḥ פקח open יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH עֵינֶ֖ךָ ʕênˌeḵā עַיִן eye וּ û וְ and רְאֵ֑ה rᵊʔˈē ראה see וּ û וְ and שְׁמַ֗ע šᵊmˈaʕ שׁמע hear אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole דִּבְרֵ֣י divrˈê דָּבָר word סַנְחֵרִ֔יב sanḥērˈîv סַנְחֵרִיב Sennacherib אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שָׁלַ֔ח šālˈaḥ שׁלח send לְ lᵊ לְ to חָרֵ֖ף ḥārˌēf חרף reproach אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) חָֽי׃ ḥˈāy חַי alive
37:17. inclina Domine aurem tuam et audi aperi Domine oculos tuos et vide et audi omnia verba Sennacherib quae misit ad blasphemandum Deum viventemIncline, O Lord, thy ear, and hear: open, O Lord, thy eyes, and see, and hear all the words of Sennacherib, which he hath sent to blaspheme the living God.
17. Incline thine ear, O LORD, and hear; open thine eyes, O LORD, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God.
37:17. Incline thine ear, O LORD, and hear; open thine eyes, O LORD, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God.
37:17. O Lord, incline your ear and listen. O Lord, open your eyes and see. And hear all the words of Sennacherib, which he has sent to blaspheme the living God.
Incline thine ear, O LORD, and hear; open thine eyes, O LORD, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God:

37:17 Приклони, Господи, ухо Твое и услышь; открой, Господи, очи Твои и воззри, и услышь слова Сеннахирима, который послал поносить Тебя, Бога живаго.
37:17
εἰσάκουσον εισακουω heed; listen to
κύριε κυριος lord; master
εἴσβλεψον εισβλεπω lord; master
καὶ και and; even
ἰδὲ οραω view; see
τοὺς ο the
λόγους λογος word; log
οὓς ος who; what
ἀπέστειλεν αποστελλω send off / away
Σενναχηριμ σενναχηριμ disparage; reproach
θεὸν θεος God
ζῶντα ζαω live; alive
37:17
הַטֵּ֨ה haṭṭˌē נטה extend
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
אָזְנְךָ֙ ʔoznᵊḵˌā אֹזֶן ear
וּֽ ˈû וְ and
שְׁמָ֔ע šᵊmˈāʕ שׁמע hear
פְּקַ֧ח pᵊqˈaḥ פקח open
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
עֵינֶ֖ךָ ʕênˌeḵā עַיִן eye
וּ û וְ and
רְאֵ֑ה rᵊʔˈē ראה see
וּ û וְ and
שְׁמַ֗ע šᵊmˈaʕ שׁמע hear
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
דִּבְרֵ֣י divrˈê דָּבָר word
סַנְחֵרִ֔יב sanḥērˈîv סַנְחֵרִיב Sennacherib
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
שָׁלַ֔ח šālˈaḥ שׁלח send
לְ lᵊ לְ to
חָרֵ֖ף ḥārˌēf חרף reproach
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
חָֽי׃ ḥˈāy חַי alive
37:17. inclina Domine aurem tuam et audi aperi Domine oculos tuos et vide et audi omnia verba Sennacherib quae misit ad blasphemandum Deum viventem
Incline, O Lord, thy ear, and hear: open, O Lord, thy eyes, and see, and hear all the words of Sennacherib, which he hath sent to blaspheme the living God.
37:17. Incline thine ear, O LORD, and hear; open thine eyes, O LORD, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God.
37:17. O Lord, incline your ear and listen. O Lord, open your eyes and see. And hear all the words of Sennacherib, which he has sent to blaspheme the living God.
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Albert Barnes: Notes on the Bible - 1834
37:17: Incline thine ear - This is evidently language taken from what occurs among people. When they are desirous of hearing distinctly, they incline the ear or apply it close to the speaker. Similar language is not unfrequently used in the Scriptures as applicable to God Kg2 19:16; Psa 86:1; Psa 31:2; Psa 88:2; Dan 9:18.
Open thine eyes - This is similar language applied to God, derived from the fact that when we wish to see an object, the eyes are fixed upon it (compare Job 14:3; Job 27:19).
And hear all the words - That is, attend to their words, and inflict suitable punishment. This was the burden of the prayer of Hezekiah, that God would vindicate his own honor, and save his name from reproach.
Which he hath sent - In the letters which he had sent to Hezekiah, as well as the words which he had sent to the people by Rabshakeh Isa 36:18-20.
To reproach the living God - (See the note at Isa 37:4).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:17: Incline: Ch2 6:40; Job 36:7; Psa 17:6, Psa 71:2, Psa 130:1, Psa 130:2; Dan 9:17-19; Pe1 3:12
hear: Isa 37:4; Sa2 16:12; Psa 10:14, Psa 10:15, Psa 74:10, Psa 74:22, Psa 79:12, Psa 89:50, Psa 89:51
John Gill
37:17 Incline thine ear, O Lord, and hear,.... The prayer which Hezekiah was now presenting to him, as also the reproach of the enemy:
open thine eyes, O Lord, and see; the letter he spread before him, and take notice of the blasphemies in it; and punish for them. Both these clauses are to be understood after the manner of men, and in a way becoming the being and perfections of God, to whom ears and eyes are not properly to be ascribed, and so likewise the bowing of the one, and the opening of the other; but both denote the gracious condescension of God, to take notice of things on earth, and vindicate the cause of his people, which is his own:
and hear all the words of Sennacherib, which he hath sent to reproach the living God; the Septuagint, Vulgate Latin, and Arabic versions, understand it of the words which Sennacherib sent in the letter to reproach the Lord; but in 4Kings 19:16, it is, "which hath sent him"; the messenger, Rabshakeh, or whoever was the person that brought the letter to Hezekiah. The Targum paraphrases the latter part thus,
"to reproach the people of the living God;''
both God and his people were reproached, and both carry in them arguments with the Lord to hear and avenge himself and them; and the king prays that he would "hear", take notice of and observe all the words and give a proper answer, by inflicting just punishment.
Robert Jamieson, A. R. Fausset and David Brown
37:17 ear . . . eyes--singular, plural. When we wish to hear a thing we lend one ear; when we wish to see a thing we open both eyes.
37:1837:18: Եւ արդարեւ աւերեցին թագաւորքն Ասորեստանի զաշխարհս ամենայն եւ զերկիր նոցա.
18 Արդարեւ, Ասորեստանի թագաւորներն աւերեցին համայն աշխարհն իր երկրներով,
18 Ո՛վ Տէր, իրաւցնէ Ասորեստանի թագաւորները բոլոր ազգերը* ու անոնց երկիրները աւերեցին,
Եւ արդարեւ աւերեցին թագաւորքն Ասորեստանի զաշխարհս ամենայն եւ զերկիր նոցա:

37:18: Եւ արդարեւ աւերեցին թագաւորքն Ասորեստանի զաշխարհս ամենայն եւ զերկիր նոցա.
18 Արդարեւ, Ասորեստանի թագաւորներն աւերեցին համայն աշխարհն իր երկրներով,
18 Ո՛վ Տէր, իրաւցնէ Ասորեստանի թագաւորները բոլոր ազգերը* ու անոնց երկիրները աւերեցին,
zohrab-1805▾ eastern-1994▾ western am▾
37:1837:18 Правда, о, Господи! цари Ассирийские опустошили все страны и земли их
37:18 ἐπ᾿ επι in; on ἀληθείας αληθεια truth γὰρ γαρ for ἠρήμωσαν ερημοω desolate; desert βασιλεῖς βασιλευς monarch; king Ἀσσυρίων ασσυριος the οἰκουμένην οικουμενη habitat ὅλην ολος whole; wholly καὶ και and; even τὴν ο the χώραν χωρα territory; estate αὐτῶν αυτος he; him
37:18 אָמְנָ֖ם ʔomnˌām אָמְנָם really יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הֶחֱרִ֜יבוּ heḥᵉrˈîvû חרב be dry מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king אַשּׁ֛וּר ʔaššˈûr אַשּׁוּר Asshur אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the אֲרָצֹ֖ות ʔᵃrāṣˌôṯ אֶרֶץ earth וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אַרְצָֽם׃ ʔarṣˈām אֶרֶץ earth
37:18. vere enim Domine desertas fecerunt reges Assyriorum terras et regiones earumFor of a truth, O Lord, the kings of the Assyrians have laid waste lands, and their countries.
18. Of a truth, LORD, the kings of Assyria have laid waste all the countries, and their land,
37:18. Of a truth, LORD, the kings of Assyria have laid waste all the nations, and their countries,
37:18. For truly, O Lord, the kings of the Assyrians have laid waste to countries and territories.
Of a truth, LORD, the kings of Assyria have laid waste all the nations, and their countries:

37:18 Правда, о, Господи! цари Ассирийские опустошили все страны и земли их
37:18
ἐπ᾿ επι in; on
ἀληθείας αληθεια truth
γὰρ γαρ for
ἠρήμωσαν ερημοω desolate; desert
βασιλεῖς βασιλευς monarch; king
Ἀσσυρίων ασσυριος the
οἰκουμένην οικουμενη habitat
ὅλην ολος whole; wholly
καὶ και and; even
τὴν ο the
χώραν χωρα territory; estate
αὐτῶν αυτος he; him
37:18
אָמְנָ֖ם ʔomnˌām אָמְנָם really
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
הֶחֱרִ֜יבוּ heḥᵉrˈîvû חרב be dry
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
אַשּׁ֛וּר ʔaššˈûr אַשּׁוּר Asshur
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
אֲרָצֹ֖ות ʔᵃrāṣˌôṯ אֶרֶץ earth
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אַרְצָֽם׃ ʔarṣˈām אֶרֶץ earth
37:18. vere enim Domine desertas fecerunt reges Assyriorum terras et regiones earum
For of a truth, O Lord, the kings of the Assyrians have laid waste lands, and their countries.
37:18. Of a truth, LORD, the kings of Assyria have laid waste all the nations, and their countries,
37:18. For truly, O Lord, the kings of the Assyrians have laid waste to countries and territories.
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Adam Clarke: Commentary on the Bible - 1831
37:18: The nations - הארצות haratsoth, "the lands; "instead of this word, which destroys the sense, ten of Kennicott's and five of De Rossi's MSS. (one ancient) have here גוים goyim, "nations;" which is undoubtedly the true reading, being preserved also in the other copy; Kg2 19:17. Another MS. suggests another method of rectifying the sense in this place, by reading מלכם malcam, "their king, "instead of ארצם artsam, "their land;" but it ought to be מלכיהם malcheyhem, "all the countries and their kings."
Albert Barnes: Notes on the Bible - 1834
37:18: Of a truth - It is as he has said, that all the nations had been subjected to the arms of the Assyrian. He now intends to add Jerusalem to the number of vanquished cities and kingdoms, and to boast; that he has subdued the nation under the protection of Yahweh, as he had done the nations under the protection of idol-gods.
Have laid waste all, the nations - Hebrew, as Margin, 'All the lands.' But this is evidently an elliptical form of expression, meaning all the inhabitants or people of the lands. In Kg2 19:17, it is thus expressed. 'The kings of Assyria have destroyed the nations and their lands.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:18: the kings: Kg2 15:29, Kg2 16:9, Kg2 17:6, Kg2 17:24; Ch1 5:26; Nah 2:11, Nah 2:12
nations: Heb. lands
Geneva 1599
37:18 Of a truth, LORD, the kings of Assyria have laid waste all the nations, and (m) their countries,
(m) Meaning, the ten tribes.
John Gill
37:18 Of a truth Lord,.... This is a truth and will be readily owned what the king of Assyria has said that his ancestors have destroyed all lands, or at least have endeavoured to do it, and have had it in their hearts to do it:
the kings of Assyria have laid waste all the nations, and their countries: or "all the lands and their land" (m); the Targum is,
"all provinces and their lands;''
the countries and town and villages in them, or the chief cities and villages round about them.
(m) "omnes terras, et terram eorum", Pagninus, Montanus; "vel terram inquam eorum", Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
37:18 have laid waste--conceding the truth of the Assyrian's allegation (Is 36:18-20), but adding the reason, "For they were no gods."
37:1937:19: եւ հրձի՛գ արարին զկուռս նոցա. քանզի չէին աստուածք, այլ ձեռագործք մարդկան, փայտեղէնք եւ քարեղէնք, եւ կորուսին զնոսա[10001]։ [10001] Ոմանք. Քանզի ոչ էին աստուածք։
19 հրոյ ճարակ դարձրին նրանց կուռքերը եւ կործանեցին, քանի որ նրանք աստուածներ չէին, այլ՝ մարդու ձեռքով կերտուած փայտէ ու քարէ կուռքեր:
19 Անոնց աստուածները կրակի տուին. վասն զի անոնք աստուած չէին, հապա մարդու ձեռագործ, փայտ ու քար էին. անոր համար զանոնք կորսնցուցին։
եւ հրձիգ արարին զկուռս նոցա. քանզի չէին աստուածք, այլ ձեռագործք մարդկան, փայտեղէնք եւ քարեղէնք, եւ կորուսին զնոսա:

37:19: եւ հրձի՛գ արարին զկուռս նոցա. քանզի չէին աստուածք, այլ ձեռագործք մարդկան, փայտեղէնք եւ քարեղէնք, եւ կորուսին զնոսա[10001]։
[10001] Ոմանք. Քանզի ոչ էին աստուածք։
19 հրոյ ճարակ դարձրին նրանց կուռքերը եւ կործանեցին, քանի որ նրանք աստուածներ չէին, այլ՝ մարդու ձեռքով կերտուած փայտէ ու քարէ կուռքեր:
19 Անոնց աստուածները կրակի տուին. վասն զի անոնք աստուած չէին, հապա մարդու ձեռագործ, փայտ ու քար էին. անոր համար զանոնք կորսնցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
37:1937:19 и побросали богов их в огонь; но это были не боги, а изделие рук человеческих, дерево и камень, потому и истребили их.
37:19 καὶ και and; even ἐνέβαλον εμβαλλω inject; cast in τὰ ο the εἴδωλα ειδωλον idol αὐτῶν αυτος he; him εἰς εις into; for τὸ ο the πῦρ πυρ fire οὐ ου not γὰρ γαρ for θεοὶ θεος God ἦσαν ειμι be ἀλλὰ αλλα but ἔργα εργον work χειρῶν χειρ hand ἀνθρώπων ανθρωπος person; human ξύλα ξυλον wood; timber καὶ και and; even λίθοι λιθος stone καὶ και and; even ἀπώλεσαν απολλυμι destroy; lose αὐτούς αυτος he; him
37:19 וְ wᵊ וְ and נָתֹ֥ן nāṯˌōn נתן give אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהֵיהֶ֖ם ʔᵉlōhêhˌem אֱלֹהִים god(s) בָּ bā בְּ in † הַ the אֵ֑שׁ ʔˈēš אֵשׁ fire כִּי֩ kˌî כִּי that לֹ֨א lˌō לֹא not אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) הֵ֗מָּה hˈēmmā הֵמָּה they כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if מַעֲשֵׂ֧ה maʕᵃśˈē מַעֲשֶׂה deed יְדֵֽי־ yᵊḏˈê- יָד hand אָדָ֛ם ʔāḏˈām אָדָם human, mankind עֵ֥ץ ʕˌēṣ עֵץ tree וָ wā וְ and אֶ֖בֶן ʔˌeven אֶבֶן stone וַֽ wˈa וְ and יְאַבְּדֽוּם׃ yᵊʔabbᵊḏˈûm אבד perish
37:19. et dederunt deos earum igni non enim erant dii sed opera manuum hominum lignum et lapis et comminuerunt eosAnd they have cast their gods into the fire, for they were not gods, but the works of men's hands, of wood and stone: and they broke them in pieces.
19. and have cast their gods into the fire: for they were no gods, but the work of men’s hands, wood and stone; therefore they have destroyed them.
37:19. And have cast their gods into the fire: for they [were] no gods, but the work of men’s hands, wood and stone: therefore they have destroyed them.
37:19. And they have cast their gods into the fire. For these were not gods, but the works of men’s hands, of wood and of stone. And they broke them into pieces.
And have cast their gods into the fire: for they [were] no gods, but the work of men' s hands, wood and stone: therefore they have destroyed them:

37:19 и побросали богов их в огонь; но это были не боги, а изделие рук человеческих, дерево и камень, потому и истребили их.
37:19
καὶ και and; even
ἐνέβαλον εμβαλλω inject; cast in
τὰ ο the
εἴδωλα ειδωλον idol
αὐτῶν αυτος he; him
εἰς εις into; for
τὸ ο the
πῦρ πυρ fire
οὐ ου not
γὰρ γαρ for
θεοὶ θεος God
ἦσαν ειμι be
ἀλλὰ αλλα but
ἔργα εργον work
χειρῶν χειρ hand
ἀνθρώπων ανθρωπος person; human
ξύλα ξυλον wood; timber
καὶ και and; even
λίθοι λιθος stone
καὶ και and; even
ἀπώλεσαν απολλυμι destroy; lose
αὐτούς αυτος he; him
37:19
וְ wᵊ וְ and
נָתֹ֥ן nāṯˌōn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהֵיהֶ֖ם ʔᵉlōhêhˌem אֱלֹהִים god(s)
בָּ בְּ in
הַ the
אֵ֑שׁ ʔˈēš אֵשׁ fire
כִּי֩ kˌî כִּי that
לֹ֨א lˌō לֹא not
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
הֵ֗מָּה hˈēmmā הֵמָּה they
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
מַעֲשֵׂ֧ה maʕᵃśˈē מַעֲשֶׂה deed
יְדֵֽי־ yᵊḏˈê- יָד hand
אָדָ֛ם ʔāḏˈām אָדָם human, mankind
עֵ֥ץ ʕˌēṣ עֵץ tree
וָ וְ and
אֶ֖בֶן ʔˌeven אֶבֶן stone
וַֽ wˈa וְ and
יְאַבְּדֽוּם׃ yᵊʔabbᵊḏˈûm אבד perish
37:19. et dederunt deos earum igni non enim erant dii sed opera manuum hominum lignum et lapis et comminuerunt eos
And they have cast their gods into the fire, for they were not gods, but the works of men's hands, of wood and stone: and they broke them in pieces.
37:19. And have cast their gods into the fire: for they [were] no gods, but the work of men’s hands, wood and stone: therefore they have destroyed them.
37:19. And they have cast their gods into the fire. For these were not gods, but the works of men’s hands, of wood and of stone. And they broke them into pieces.
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jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
37:19: And have cast their gods into the fire - This appears to have been the usual policy of the Assyrians and Babylonians. It was contrary to the policy which the Romans afterward pursued, for they admitted the gods of other nations among their own, and even allowed them to have a place in the Pantheon. Their design seems not to have been to alienate the feelings of the vanquished, but to make them feel that they were a part of the same people. They supposed that a vanquished people would be conciliated with the idea that their gods were admitted to participate in the honors of those which were worshipped by the conquerors of the world. But the policy of the Eastern conquerors was different. They began usually by removing the people themselves whom they had subdued, to another land (see the note at Isa 36:17). They thus intended to alienate their minds as much as possible from their own country. They laid everything waste by fire and sword, and thus destroyed their homes, and all the objects of their attachment. They destroyed their temples, their groves, and their household gods. They well knew that the civil policy of the nation was founded in religion, and that, to subdue them effectually, it was necessary to abolish their religion. Which was the wisest policy, may indeed admit of question. Perhaps in each case the policy was well adapted to the particular end which was had in view.
For they were no gods - They were not truly gods, and therefore they had no power of resistance, and it was easy to destroy them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:19: And have: Isa 10:9-11, Isa 36:18-20, Isa 46:1, Isa 46:2; Exo 32:20; Sa2 5:21
cast: Heb. given
no gods: Isa 40:19-21, Isa 41:7, Isa 44:9, Isa 44:10, Isa 44:17; Psa 115:4-8; Jer 10:3-6, Jer 10:11; Hos 8:6
John Gill
37:19 And, have cast their gods into the fire..... And burnt them; and it may well be asked, where are they? Is 36:19,
for they were no gods, but the works of men's hands, wood and stone; they were made of wood or of stone, and therefore could not be called gods; nor could they save the nations that worshipped them, nor themselves, from the fire:
therefore they have destroyed them; the Assyrian kings were able to do it, and did do it, because they were idols of wood or stone; but it did not therefore follow, that they were a match for the God of Israel, the true, and living God.
Robert Jamieson, A. R. Fausset and David Brown
37:19 cast . . . gods into . . . fire--The policy of the Assyrians in order to alienate the conquered peoples from their own countries was, both to deport them elsewhere, and to destroy the tutelary idols of their nation, the strongest tie which bound them to their native land. The Roman policy was just the reverse.
37:2037:20: Բայց արդ Տէր Աստուած մեր՝ ապրեցո՛ զմեզ ՚ի ձեռաց նորա. զի ծանիցեն ամենայն թագաւորութիւնք երկրի՝ թէ դո՛ւ միայն ես Աստուած։
20 Բայց արդ, Տէ՛ր Աստուած մեր, ազատի՛ր մեզ նրանց ձեռքից, որպէսզի աշխարհի բոլոր թագաւորութիւնները գիտակցեն, որ դու ես միակ Աստուածը»:
20 Եւ հիմա դուն, ո՛վ Տէր Աստուած մեր, ազատէ՛ մեզ անոր ձեռքէն, որպէս զի երկրին բոլոր թագաւորութիւնները գիտնան թէ միայն դուն ես Տէրը»։
Բայց արդ, Տէր Աստուած մեր, ապրեցո զմեզ ի ձեռաց նորա. զի ծանիցեն ամենայն թագաւորութիւնք երկրի` թէ դու միայն ես [547]Աստուած:

37:20: Բայց արդ Տէր Աստուած մեր՝ ապրեցո՛ զմեզ ՚ի ձեռաց նորա. զի ծանիցեն ամենայն թագաւորութիւնք երկրի՝ թէ դո՛ւ միայն ես Աստուած։
20 Բայց արդ, Տէ՛ր Աստուած մեր, ազատի՛ր մեզ նրանց ձեռքից, որպէսզի աշխարհի բոլոր թագաւորութիւնները գիտակցեն, որ դու ես միակ Աստուածը»:
20 Եւ հիմա դուն, ո՛վ Տէր Աստուած մեր, ազատէ՛ մեզ անոր ձեռքէն, որպէս զի երկրին բոլոր թագաւորութիւնները գիտնան թէ միայն դուն ես Տէրը»։
zohrab-1805▾ eastern-1994▾ western am▾
37:2037:20 И ныне, Господи Боже наш, спаси нас от руки его; и узнают все царства земли, что Ты, Господи, Бог один.
37:20 σὺ συ you δέ δε though; while κύριε κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our σῶσον σωζω save ἡμᾶς ημας us ἐκ εκ from; out of χειρὸς χειρ hand αὐτῶν αυτος he; him ἵνα ινα so; that γνῷ γινωσκω know πᾶσα πας all; every βασιλεία βασιλεια realm; kingdom τῆς ο the γῆς γη earth; land ὅτι οτι since; that σὺ συ you εἶ ειμι be ὁ ο the θεὸς θεος God μόνος μονος only; alone
37:20 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) הֹושִׁיעֵ֖נוּ hôšîʕˌēnû ישׁע help מִ mi מִן from יָדֹ֑ו yāḏˈô יָד hand וְ wᵊ וְ and יֵֽדְעוּ֙ yˈēḏᵊʕû ידע know כָּל־ kol- כֹּל whole מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth כִּֽי־ kˈî- כִּי that אַתָּ֥ה ʔattˌā אַתָּה you יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to בַדֶּֽךָ׃ vaddˈeḵā בַּד linen, part, stave
37:20. et nunc Domine Deus noster salva nos de manu eius et cognoscant omnia regna terrae quia tu es Dominus solusAnd now, O Lord our God, save us out of his hand: and let all the kingdoms of the earth know, that thou only art the Lord.
20. Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou art the LORD, even thou only.
37:20. Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou [art] the LORD, [even] thou only.
37:20. And now, O Lord our God, save us from his hand. And let all the kingdoms of the earth acknowledge that you alone are Lord.”
Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou [art] the LORD, [even] thou only:

37:20 И ныне, Господи Боже наш, спаси нас от руки его; и узнают все царства земли, что Ты, Господи, Бог один.
37:20
σὺ συ you
δέ δε though; while
κύριε κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
σῶσον σωζω save
ἡμᾶς ημας us
ἐκ εκ from; out of
χειρὸς χειρ hand
αὐτῶν αυτος he; him
ἵνα ινα so; that
γνῷ γινωσκω know
πᾶσα πας all; every
βασιλεία βασιλεια realm; kingdom
τῆς ο the
γῆς γη earth; land
ὅτι οτι since; that
σὺ συ you
εἶ ειμι be
ο the
θεὸς θεος God
μόνος μονος only; alone
37:20
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
הֹושִׁיעֵ֖נוּ hôšîʕˌēnû ישׁע help
מִ mi מִן from
יָדֹ֑ו yāḏˈô יָד hand
וְ wᵊ וְ and
יֵֽדְעוּ֙ yˈēḏᵊʕû ידע know
כָּל־ kol- כֹּל whole
מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
כִּֽי־ kˈî- כִּי that
אַתָּ֥ה ʔattˌā אַתָּה you
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
בַדֶּֽךָ׃ vaddˈeḵā בַּד linen, part, stave
37:20. et nunc Domine Deus noster salva nos de manu eius et cognoscant omnia regna terrae quia tu es Dominus solus
And now, O Lord our God, save us out of his hand: and let all the kingdoms of the earth know, that thou only art the Lord.
37:20. Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou [art] the LORD, [even] thou only.
37:20. And now, O Lord our God, save us from his hand. And let all the kingdoms of the earth acknowledge that you alone are Lord.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
37:20: Save us "Save us, we beseech thee" - The supplicating particle, נא na, is supplied here from eighteen MSS., three ancient, of Dr. Kennicott, and ten of De Rossi, and from the other copy; Kg2 19:19.
That thou art the Lord, even thou only "That thou Jehovah art the only God" - The word אלהים Elohim, "God, "is lost here in the Hebrew text, but preserved in the other copy; Kg2 19:19. The Syriac and Septuagint seem here to have had in their copies אלהים Elohim, instead of יהוה Yehovah.
Albert Barnes: Notes on the Bible - 1834
37:20: That all the kingdoms of the earth may know - Since he has been able to subdue all others; and since Judea alone, the land under the protection of Yahweh, would be saved, all the nations would know that it could not be by the power of an idol. The desire of Hezckiah, therefore, was not primarily that of his own personal safely or the safety of his kingdom. It was that Yahweh might vindicate his great and holy name from reproach, and that the world might know that he was the only true God. A supreme regard to the glory of God influenced this pious monarch in his prayers, and we have here a beautiful model of the object which we should have in view when we come before God. It is not primarily that we may be saved; it is not, as the leading motive, that our friends or that the world may be saved; it is that the name of God may be honored. This motive of prayer is one that is with great frequency presented in the Bible (compare Isa 42:8; Isa 43:10, Isa 43:13, Isa 43:25; Deu 32:39; Psa 46:10; Psa 83:18; Neh 9:6; Dan 9:18-19).
Perhaps there could have been furnished no more striking proof that Yahweh was the true God, than would be by the defeat of Sennacherib. No other nation had been able to resist the Assyrian arms. The great power of that empire was now concentrated in the single army of Sennacherib. He was coming with great confidence of success. He was approaching the city devoted to Yahweh - the city where the temple was, and the city and people that were everywhere understood to be under his protection. The affairs of the world had arrived at a crisis; and the time had come wheu the great Yahweh could strike a blow which would be felt on all nations, and carry the terror of his name, and the report of his power throughout the earth. Perhaps this was one of the main motives of the destruction of that mighty army. God intended that his power should be felt, and that monarchs and people that arrayed themselves against him, and blasphemed him, should have a striking demonstration that be was God, and that none of the devices of his enemies could succeed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:20: that all: Isa 42:8; Exo 9:15, Exo 9:16; Jos 7:8, Jos 7:9; Sa1 17:45-47; Kg1 8:43, Kg1 18:36, Kg1 18:37; Psa 46:10, Psa 59:13, Psa 67:1, Psa 67:2, Psa 83:17, Psa 83:18; Eze 36:23; Mal 1:11
even: Isa 37:16
Geneva 1599
37:20 Now therefore, O LORD our God, save us from his hand, that (n) all the kingdoms of the earth may know that thou [art] the LORD, [even] thou only.
(n) He declares for what cause he prayed, that they might be glorified by it through all the world.
John Gill
37:20 Now therefore, O Lord our God, save us from his hand,.... The hand of the king of Assyria. The Lord had promised that he would and Hezekiah believed he would; but he knew that for this he would be inquired of by him, and he pleads covenant interest, in him, and entreats for salvation upon that account, as well as for the reason following:
that all the kingdoms of the earth may know that thou art the Lord, even thou only; by doing that which other gods could not do; they could not save the nations that worshipped them from the hand of the Assyrians; if therefore the God of Israel saved his people from them, this would be a proof to all the world that he is God and there is none besides him.
Robert Jamieson, A. R. Fausset and David Brown
37:20 The strongest argument to plead before God in prayer, the honor of God (Ex 32:12-14; Ps 83:18; Dan 9:18-19).
37:2137:21: Եւ առաքեցաւ Եսայի որդի Ամովսայ առ Եզեկիա՝ եւ ասէ ցնա. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Լուա՛յ աղօթիցն զոր աղաչեցեր առ իս՝ վասն Սենեքերիմայ արքային Ասորեստանեայց[10002]. [10002] Օրինակ մի. Աղօթիցն զոր աղօթեցեր առ իս։
21 Ապա Ամոսի որդի Եսային ուղարկուեց Եզեկիայի մօտ ու ասաց նրան. «Այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Լսեցի այն աղօթքները, որոնցով պաղատեցիր ինձ՝ ընդդէմ Ասորեստանի Սենեքերիմ արքայի”»:
21 Ամովսին որդին Եսայի Եզեկիային մարդ ղրկեց՝ ըսելով. «Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. Ասորեստանի Սենեքերիմ թագաւորին համար աղօթք ըրիր ինծի,
Եւ [548]առաքեցաւ Եսայի որդի Ամովսայ առ Եզեկիա` եւ ասէ ցնա. Այսպէս ասէ Տէր Աստուած Իսրայելի. Լուայ աղօթիցն զոր աղաչեցեր առ իս` վասն Սենեքերիմայ արքային Ասորեստանեայց:

37:21: Եւ առաքեցաւ Եսայի որդի Ամովսայ առ Եզեկիա՝ եւ ասէ ցնա. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Լուա՛յ աղօթիցն զոր աղաչեցեր առ իս՝ վասն Սենեքերիմայ արքային Ասորեստանեայց[10002].
[10002] Օրինակ մի. Աղօթիցն զոր աղօթեցեր առ իս։
21 Ապա Ամոսի որդի Եսային ուղարկուեց Եզեկիայի մօտ ու ասաց նրան. «Այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Լսեցի այն աղօթքները, որոնցով պաղատեցիր ինձ՝ ընդդէմ Ասորեստանի Սենեքերիմ արքայի”»:
21 Ամովսին որդին Եսայի Եզեկիային մարդ ղրկեց՝ ըսելով. «Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. Ասորեստանի Սենեքերիմ թագաւորին համար աղօթք ըրիր ինծի,
zohrab-1805▾ eastern-1994▾ western am▾
37:2137:21 И послал Исаия, сын Амосов, к Езекии сказать: так говорит Господь, Бог Израилев: о чем ты молился Мне против Сеннахирима, царя Ассирийского,
37:21 καὶ και and; even ἀπεστάλη αποστελλω send off / away Ησαιας ησαιας Hēsaΐas; Iseas υἱὸς υιος son Αμως αμως Amōs; Amos πρὸς προς to; toward Εζεκιαν εζεκιας Ezekias καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ἤκουσα ακουω hear ἃ ος who; what προσηύξω προσευχομαι pray πρός προς to; toward με με me περὶ περι about; around Σενναχηριμ σενναχηριμ monarch; king Ἀσσυρίων ασσυριος Assyrios; Assirios
37:21 וַ wa וְ and יִּשְׁלַח֙ yyišlˌaḥ שׁלח send יְשַֽׁעְיָ֣הוּ yᵊšˈaʕyˈāhû יְשַׁעְיָהוּ Isaiah בֶן־ ven- בֵּן son אָמֹ֔וץ ʔāmˈôṣ אָמֹוץ Amoz אֶל־ ʔel- אֶל to חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] הִתְפַּלַּ֣לְתָּ hiṯpallˈaltā פלל pray אֵלַ֔י ʔēlˈay אֶל to אֶל־ ʔel- אֶל to סַנְחֵרִ֖יב sanḥērˌîv סַנְחֵרִיב Sennacherib מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
37:21. et misit Isaias filius Amos ad Ezechiam dicens haec dicit Dominus Deus Israhel pro quibus rogasti me de Sennacherib rege AssyriorumAnd Isaias the son of Amos sent to Ezechias, saying: Thus saith the Lord the God of Israel: For the prayer thou hast made to me concerning Sennacherib the king of the Assyrians:
21. Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the LORD, the God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria,
37:21. Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the LORD God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria:
37:21. And Isaiah, the son of Amoz, sent to Hezekiah, saying: “Thus says the Lord, the God of Israel: Because of what you have prayed to me about Sennacherib, the king of the Assyrians,
Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the LORD God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria:

37:21 И послал Исаия, сын Амосов, к Езекии сказать: так говорит Господь, Бог Израилев: о чем ты молился Мне против Сеннахирима, царя Ассирийского,
37:21
καὶ και and; even
ἀπεστάλη αποστελλω send off / away
Ησαιας ησαιας Hēsaΐas; Iseas
υἱὸς υιος son
Αμως αμως Amōs; Amos
πρὸς προς to; toward
Εζεκιαν εζεκιας Ezekias
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ἤκουσα ακουω hear
ος who; what
προσηύξω προσευχομαι pray
πρός προς to; toward
με με me
περὶ περι about; around
Σενναχηριμ σενναχηριμ monarch; king
Ἀσσυρίων ασσυριος Assyrios; Assirios
37:21
וַ wa וְ and
יִּשְׁלַח֙ yyišlˌaḥ שׁלח send
יְשַֽׁעְיָ֣הוּ yᵊšˈaʕyˈāhû יְשַׁעְיָהוּ Isaiah
בֶן־ ven- בֵּן son
אָמֹ֔וץ ʔāmˈôṣ אָמֹוץ Amoz
אֶל־ ʔel- אֶל to
חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
הִתְפַּלַּ֣לְתָּ hiṯpallˈaltā פלל pray
אֵלַ֔י ʔēlˈay אֶל to
אֶל־ ʔel- אֶל to
סַנְחֵרִ֖יב sanḥērˌîv סַנְחֵרִיב Sennacherib
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
37:21. et misit Isaias filius Amos ad Ezechiam dicens haec dicit Dominus Deus Israhel pro quibus rogasti me de Sennacherib rege Assyriorum
And Isaias the son of Amos sent to Ezechias, saying: Thus saith the Lord the God of Israel: For the prayer thou hast made to me concerning Sennacherib the king of the Assyrians:
37:21. Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the LORD God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria:
37:21. And Isaiah, the son of Amoz, sent to Hezekiah, saying: “Thus says the Lord, the God of Israel: Because of what you have prayed to me about Sennacherib, the king of the Assyrians,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the LORD God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria: 22 This is the word which the LORD hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. 23 Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel. 24 By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the tall cedars thereof, and the choice fir trees thereof: and I will enter into the height of his border, and the forest of his Carmel. 25 I have digged, and drunk water; and with the sole of my feet have I dried up all the rivers of the besieged places. 26 Hast thou not heard long ago, how I have done it; and of ancient times, that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities into ruinous heaps. 27 Therefore their inhabitants were of small power, they were dismayed and confounded: they were as the grass of the field, and as the green herb, as the grass on the housetops, and as corn blasted before it be grown up. 28 But I know thy abode, and thy going out, and thy coming in, and thy rage against me. 29 Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest. 30 And this shall be a sign unto thee, Ye shall eat this year such as groweth of itself; and the second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof. 31 And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward: 32 For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this. 33 Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it. 34 By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD. 35 For I will defend this city to save it for mine own sake, and for my servant David's sake. 36 Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. 37 So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. 38 And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esarhaddon his son reigned in his stead.
We may here observe, 1. That those who receive messages of terror from men with patience, and send messages of faith to God by prayer, may expect messages of grace and peace from God for their comfort, even when they are most cast down. Isaiah sent a long answer to Hezekiah's prayer in God's name, sent it in writing (for it was too long to be sent by word of mouth), and sent it by way of return to his prayer, relation being thereunto had: "Whereas thou hast prayed to me, know, for thy comfort, that thy prayer is heard." Isaiah might have referred him to the prophecies he had delivered (particularly that ch. x.) and bid him pick out an answer from thence; but, that he might have abundant consolation, a message is sent him on purpose. The correspondence between earth and heaven is never let fall on God's side. 2. Those who magnify themselves, especially who magnify themselves against God and his people, do really vilify themselves, and made themselves contemptible, in the eyes of all wise men: "The virgin, the daughter of Zion, has despised Sennacherib, and all his impotent malice and menaces; she knows that, while she preserves her integrity, she is sure of the divine protection, and that though the enemy may bark he cannot bite. All his threats are a jest; it is all but brutum fulmen--a mere flash," 3. Those who abuse the people of God affront God himself; and he takes what is said and done against them as said and done against himself: "Whom hast thou reproached? Even the Holy One of Israel, whom thou hast therefore reproached because he is a Holy One." And it aggravated the indignity Sennacherib did to God that he not only reproached him himself, but set his servants on to do the same: By thy servants, the abjects, thou hast reproached me. 4. Those who boast of themselves and their own achievements reflect upon God and his providence: "Thou hast said, I have digged, and drunk water; I have done mighty feats, and will do more; and wilt not own that I have done it," v. 24-26. The most active men are no more than God makes them, and God makes them no more than of old he designed to make them: "What I have formed of ancient times, in an eternal counsel, now have I brought to pass" (for God does all according to the counsel of his will), "that thou shouldst be to lay waste defenced cities; it is therefore intolerable arrogance to make it thy own doing." 5. All the malice, and all the motions and projects, of the church's enemies, are under the cognizance and check of the church's God. Sennacherib was active and quick, here, and there, and every where, but God knew his going out and coming in, and had always an eye upon him, v. 28. And that was not all; he had a hand upon him too, a strict hand, a strong hand, a hook in his nose and a bridle in his lips, with which, though he was very headstrong and unruly, he could and would turn him back by the way which he came, v. 29. Hitherto he shall come and no further. God had signed Sennacherib's commission against Judah (ch. x. 6); here he supersedes it. He has frightened them, but he must not hurt them, and therefore is discharged from going any further; nay, his commitment is here signed, by which he is clapped up, to answer for what he had done beyond his commission. 6. God is his people's bountiful benefactor, as well as their powerful protector, both a sun and a shield to those that trust in him. Jerusalem shall be defended (v. 35), the besiegers shall not come into it, no, nor come before it with any regular attack, but they shall be routed before they begin the siege, v. 33. But this is not all; God will return in mercy to his people, and will do them good. Their land shall be more than ordinarily fruitful, so that their losses shall be abundantly repaired; they shall not feel any of the ill effects either of the enemies' wasting the country or of their own being taken off from husbandry. But the earth, as at first, shall bring forth of itself, and they shall live and live plentifully upon its spontaneous productions. The blessing of the Lord can, when he pleases, make rich without the hand of the diligent. And let them not think that the desolations of their country would excuse them from observing the sabbatical year, which happened (as it should seem) the year after, and when they were not to plough or sow; no, though they had not now their usual stock beforehand for that year, yet they must religiously observe it, and depend upon God to provide for them. God must be trusted in the way of duty. 7. There is no standing before the judgments of God when they come with commission. (1.) The greatest numbers cannot stand before them: one angel shall, in one night, lay a vast army of men dead upon the spot, when God commissions him so to do, v. 36. Here are 185,000 brave soldiers in an instant turned into so many dead corpses. Many think the 76th Psalm was penned upon occasion of this defeat, where from the spoiling of the stout-hearted, and sending them to sleep their long sleep (v. 5), it is inferred that God is more glorious and excellent than the mountains of prey (v. 4), and that he, even he, is to be feared, v. 7. Angels are employed, more than we are aware of, as ministers of God's justice, to punish the pride and break the power of wicked men. (2.) The greatest men cannot stand before them: The great king, the king of Assyria, looks very little when he is forced to return, not only with shame, because he cannot accomplish what he had projected with so much assurance, but with terror and fear, lest the angel that had destroyed his army should destroy him; yet he is made to look less when his own sons, who should have guarded him, sacrificed him to his idol, whose protection he sought, v. 37, 38. God can quickly stop their breath who breathe out threatenings and slaughter against his people, and will do it when they have filled up the measure of their iniquity; and the Lord is known by these judgments which he executes, known to be a God that resists the proud. Many prophecies were fulfilled in this providence, which should encourage us, as far as they look further, and are designed as common and general assurances of the safety of the church and of all that trust in God, to depend upon God for the accomplishment of them. He that has delivered does and will deliver. Lord, forgive our enemies; but, so let all thy enemies perish, O Lord!
Adam Clarke: Commentary on the Bible - 1831
37:21: Then Isaiah - sent unto Hezekiah - The Syriac and Septuagint understand and render the verb passively, was sent.
Whereas thou hast prayed to me against Sennacherib "Thy prayer unto me concerning Sennacherib - I have heard" - שמעתי shamati; this word, necessary to the sense, is lost in this place out of the Hebrew text. One MS. of Dr. Kennicott's and one of De Rossi's have it written above the line in a later hand. The Septuagint and Syriac found it in their copies; and it is preserved in the other copy; Kg2 19:20.
Albert Barnes: Notes on the Bible - 1834
37:21: Whereas thou hast prayed - Because thou hast come to me instead of relying on thy own resources and strength. In Kg2 19:20, it is, 'That which thou hast prayed to me against Sennacherib, king of Assyria, I have heard.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:21: Whereas: Isa 38:3-6, Isa 58:9, Isa 65:24; Sa2 15:31, Sa2 17:23; Kg2 19:20, Kg2 19:21; Job 22:27; Psa 91:15; Dan 9:20-23; Act 4:31
Carl Friedrich Keil and Franz Delitzsch
37:21
The prophet's reply. "And Isaiah the son of Amoz sent to Hizkiyahu, saying, Thus saith Jehovah the God of Israel, That which thou hast prayed to me concerning Sennacherib the king of Asshur (K. adds, I have heard): this is the utterance which Jehovah utters concerning him." He sent, i.e., sent a message, viz., by one of his disciples (limmūdı̄m, Is 8:16). According to the text of Isaiah, אשׁר would commence the protasis to הדּבר זה (as for that which - this is the utterance); or, as the Vav of the apodosis is wanting, it might introduce relative clauses to what precedes ("I, to whom:" Ges. 123, 1, Anm. 1). But both of these are very doubtful. We cannot dispense with שׁמעתּי (I have heard), which is given by both the lxx and Syr. in the text of Isaiah, as well as that of Kings.
The prophecy of Isaiah which follows here, is in all respects one of the most magnificent that we meet with. It proceeds with strophe-like strides on the cothurnus of the Deborah style: "The virgin daughter of Zion despiseth thee, laugheth thee to scorn; the daughter of Jerusalem shaketh her head after thee. Whom hast thou reviled and blasphemed, and over whom hast thou spoken loftily, that thou hast lifted up thine eyes on high? Against the Holy One of Israel." The predicate is written at the head, in Is 37:22, in the masculine, i.e., without any precise definition; since בּזה is a verb ל ה, and neither the participle nor the third pers. fem. of בּוּז. Zion is called a virgin, with reference to the shame with which it was threatened though without success (Is 23:12); bethūlath bath are subordinate appositions, instead of co-ordinate. With a contented and heightened self-consciousness, she shakes her head behind him as he retreats with shame, saying by her attitude, as she moves her head backwards and forwards, that it must come to this, and could not be otherwise (Jer 18:16; Lam 2:15-16). The question in Is 37:23 reaches as far as עיניך, although, according to the accents, Is 37:23 is an affirmative clause: "and thou turnest thine eyes on high against the Holy One of Israel" (Hitzig, Ewald, Drechsler, and Keil). The question is put for the purpose of saying to Asshur, that He at whom they scoff is the God of Israel, whose pure holiness breaks out into a consuming fire against all by whom it is dishonoured. The fut. cons. ותּשּׂה is essentially the same as in Is 51:12-13, and מרום is the same as in Is 40:26.
John Gill
37:21 Then Isaiah the son of Amoz sent unto Hezekiah, saying,.... Isaiah, by a spirit of prophecy, was made acquainted by the Lord both with the prayer of Hezekiah, and the Lord's answer to it; and therefore immediately sent to the king, who was either at the temple praying, or was returned to the palace, to let him know, the mind of the Lord in this matter. The Septuagint and Syriac versions render it, "and Isaiah the son of Amoz was sent to Hezekiah"; but this does not agree with the Hebrew text; Isaiah sent messengers to the king, and by them informed him what the Lord had said in answer to his prayer. Why he went not himself cannot be said:
thus saith the Lord God of Israel; Hezekiah had been praying to him under that title and character, Is 37:16,
whereas thou hast prayed to me against Sennacherib king of Assyria: or, "what thou hast prayed", &c. (n); the Septuagint, Syriac, and Arabic versions, supply, "I have heard". It is bad for any to have the prayers of good men against them.
(n) "quae preeatus es", Vatablus; "quod attinet ad id quod oravisti", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
37:21 Whereas thou hast prayed to me--that is, hast not relied on thy own strength but on Me (compare 4Kings 19:20). "That which thou hast prayed to Me against Sennacherib, I have heard" (Ps 65:2).
37:2237:22: արդ ա՛յս բան է զոր խօսեցաւ վասն նորա Աստուած. Անգոսնեա՞ց արհամարհեա՞ց զքեզ դուստր Սիովնի. գլո՞ւխ շարժեաց ՚ի վերայ դո՛ւստր Երուսաղեմի[10003]։ [10003] Ոմանք յաւելուն. Արհամարհեաց զքեզ կոյս դուստր... շարժեաց ՚ի վերայ քո դուստր Երուսաղեմի։
22 Ահա այս է այն պատգամը, որ յայտնեց Աստուած նրա մասին. «Ծաղրեց ու արհամարհեց քեզ, ո՛վ Սիոնի կոյս դուստրը, քո յետեւից հեգնանքով նայեց Երուսաղէմի դուստրը:
22 Անոր վրայով Տէրոջը ըսած խօսքը այս է.‘Սիօնին կոյս աղջիկը քեզ անարգեց, քեզ ծաղր ըրաւ, Երուսաղէմին աղջիկը քու ետեւէդ գլուխ շարժեց։
արդ այս բան է զոր խօսեցաւ վասն նորա [549]Աստուած. Անգոսնեաց արհամարհեաց զքեզ` կոյս դուստր Սիոնի. գլուխ շարժեաց ի վերայ քո` դուստր Երուսաղեմի:

37:22: արդ ա՛յս բան է զոր խօսեցաւ վասն նորա Աստուած. Անգոսնեա՞ց արհամարհեա՞ց զքեզ դուստր Սիովնի. գլո՞ւխ շարժեաց ՚ի վերայ դո՛ւստր Երուսաղեմի[10003]։
[10003] Ոմանք յաւելուն. Արհամարհեաց զքեզ կոյս դուստր... շարժեաց ՚ի վերայ քո դուստր Երուսաղեմի։
22 Ահա այս է այն պատգամը, որ յայտնեց Աստուած նրա մասին. «Ծաղրեց ու արհամարհեց քեզ, ո՛վ Սիոնի կոյս դուստրը, քո յետեւից հեգնանքով նայեց Երուսաղէմի դուստրը:
22 Անոր վրայով Տէրոջը ըսած խօսքը այս է.‘Սիօնին կոյս աղջիկը քեզ անարգեց, քեզ ծաղր ըրաւ, Երուսաղէմին աղջիկը քու ետեւէդ գլուխ շարժեց։
zohrab-1805▾ eastern-1994▾ western am▾
37:2237:22 вот слово, которое Господь изрек о нем: презрит тебя, посмеется над тобою девствующая дочь Сиона, покачает вслед тебя головою дочь Иерусалима.
37:22 οὗτος ουτος this; he ὁ ο the λόγος λογος word; log ὃν ος who; what ἐλάλησεν λαλεω talk; speak περὶ περι about; around αὐτοῦ αυτος he; him ὁ ο the θεός θεος God ἐφαύλισέν φαυλιζω you καὶ και and; even ἐμυκτήρισέν μυκτηριζω mock σε σε.1 you παρθένος παρθενος virginal; virgin θυγάτηρ θυγατηρ daughter Σιων σιων Siōn; Sion ἐπὶ επι in; on σοὶ σοι you κεφαλὴν κεφαλη head; top ἐκίνησεν κινεω stir; shake θυγάτηρ θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem
37:22 זֶ֣ה zˈeh זֶה this הַ ha הַ the דָּבָ֔ר ddāvˈār דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עָלָ֑יו ʕālˈāʸw עַל upon בָּזָ֨ה bāzˌā בוז despise לְךָ֜ lᵊḵˈā לְ to לָעֲגָ֣ה lāʕᵃḡˈā לעג mock לְךָ֗ lᵊḵˈā לְ to בְּתוּלַת֙ bᵊṯûlˌaṯ בְּתוּלָה virgin בַּת־ baṯ- בַּת daughter צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion אַחֲרֶ֨יךָ֙ ʔaḥᵃrˈeʸḵā אַחַר after רֹ֣אשׁ rˈōš רֹאשׁ head הֵנִ֔יעָה hēnˈîʕā נוע quiver בַּ֖ת bˌaṯ בַּת daughter יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
37:22. hoc est verbum quod locutus est Dominus super eum despexit te subsannavit te virgo filia Sion post te caput movit filia HierusalemThis is the word which the Lord hath spoken of him: The virgin the daughter of Sion hath despised thee, and laughed thee to scorn: the daughter of Jerusalem hath wagged the head after thee.
22. this is the word which the LORD hath spoken concerning him: The virgin daughter of Zion hath despised thee and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.
37:22. This [is] the word which the LORD hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, [and] laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.
37:22. this is the word that the Lord has spoken over him: The virgin daughter of Zion has despised you and mocked you. The daughter of Jerusalem has shaken her head at you.
This [is] the word which the LORD hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, [and] laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee:

37:22 вот слово, которое Господь изрек о нем: презрит тебя, посмеется над тобою девствующая дочь Сиона, покачает вслед тебя головою дочь Иерусалима.
37:22
οὗτος ουτος this; he
ο the
λόγος λογος word; log
ὃν ος who; what
ἐλάλησεν λαλεω talk; speak
περὶ περι about; around
αὐτοῦ αυτος he; him
ο the
θεός θεος God
ἐφαύλισέν φαυλιζω you
καὶ και and; even
ἐμυκτήρισέν μυκτηριζω mock
σε σε.1 you
παρθένος παρθενος virginal; virgin
θυγάτηρ θυγατηρ daughter
Σιων σιων Siōn; Sion
ἐπὶ επι in; on
σοὶ σοι you
κεφαλὴν κεφαλη head; top
ἐκίνησεν κινεω stir; shake
θυγάτηρ θυγατηρ daughter
Ιερουσαλημ ιερουσαλημ Jerusalem
37:22
זֶ֣ה zˈeh זֶה this
הַ ha הַ the
דָּבָ֔ר ddāvˈār דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עָלָ֑יו ʕālˈāʸw עַל upon
בָּזָ֨ה bāzˌā בוז despise
לְךָ֜ lᵊḵˈā לְ to
לָעֲגָ֣ה lāʕᵃḡˈā לעג mock
לְךָ֗ lᵊḵˈā לְ to
בְּתוּלַת֙ bᵊṯûlˌaṯ בְּתוּלָה virgin
בַּת־ baṯ- בַּת daughter
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
אַחֲרֶ֨יךָ֙ ʔaḥᵃrˈeʸḵā אַחַר after
רֹ֣אשׁ rˈōš רֹאשׁ head
הֵנִ֔יעָה hēnˈîʕā נוע quiver
בַּ֖ת bˌaṯ בַּת daughter
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
37:22. hoc est verbum quod locutus est Dominus super eum despexit te subsannavit te virgo filia Sion post te caput movit filia Hierusalem
This is the word which the Lord hath spoken of him: The virgin the daughter of Sion hath despised thee, and laughed thee to scorn: the daughter of Jerusalem hath wagged the head after thee.
37:22. This [is] the word which the LORD hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, [and] laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.
37:22. this is the word that the Lord has spoken over him: The virgin daughter of Zion has despised you and mocked you. The daughter of Jerusalem has shaken her head at you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
37:22: The virgin, the daughter of Zion - Jerusalem (see the note at Isa 1:8; compare the note at Isa 23:12). The parallelism in this and the following verses shows that the poetic form of speech is here introduced.
Hast despised thee - That is, it is secure from thy contemplated attack. The idea is, that Jerusalem would exult over the ineffectual attempts of Sennacherib to take it, and over his complete overthrow.
Hath laughed thee to scorn - Will make thee an object of derision.
Hath shaken her head at thee - This is an indication of contempt and scorn (compare Psa 22:7; Psa 109:25; Jer 18:16; Zep 2:15; Mat 27:39).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:22: The virgin: Isa 23:12; Jer 14:17; Lam 1:15, Lam 2:13; Amo 5:2
the daughter: Isa 1:8, Isa 10:32, Isa 62:11; Psa 9:14; Zep 3:14; Zac 2:10, Zac 9:9; Mat 21:5
hath despised: Isa 8:9, Isa 8:10; Sa1 17:36, Sa1 17:44-47; Psa 2:2-4, Psa 27:1-3, Psa 31:18, Psa 46:1-7; Joe 3:9-12
shaken: Job 16:4; Psa 22:7, Psa 22:8; Mat 27:39
Geneva 1599
37:22 This [is] the word which the LORD hath spoken concerning him; The (o) virgin, the daughter of Zion, hath despised, [and] derided thee; the daughter of Jerusalem hath shaken her head at thee.
(o) Whom God had chosen to himself as a chaste virgin, and over whom he had care to preserve her from the lusts of the tyrant, as a father would have over his daughter.
John Gill
37:22 This is the word which the Lord hath spoken concerning him,.... The sentence he has pronounced upon him, the punishment he has determined to inflict on him, in answer to Hezekiah's prayer against him:
the virgin, the daughter of Zion; hath despised thee; and laughed thee to scorn; that, is the inhabitants of Zion, particularly of the fort of Zion, called a "virgin", because it had never been forced, or taken and to show that it was a vain thing in Sennacherib to attempt it, as well as it would have been an injurious one, could he have accomplished it; since God, the Father of this virgin, would carefully keep her from such a rape; and he who was her husband to whom she was espoused as a chaste virgin, would defend and protect her; and the whole is designed to show the impotent malice of the king of Assyria; otherwise, at the time when these words were spoken, the daughter of Zion was in a fearful and trembling condition, and not in a laughing frame; but this declares what she might do now, and would do hereafter, for anything that he could do against her. The Targum paraphrases it,
"the kingdom of the congregation of Zion;''
the whole nation. Some restrain this to the inhabitants of the upper part of the city of Jerusalem, as what follows to those of the lower part:
the daughter of Jerusalem hath shaken her head at thee; or "after thee (o)"; by way of scorn and derision; that is when he fled; which shows, that though these things are spoken as if they were past, after the manner of the prophets, yet were to come, and would be when Sennacherib fled, upon the destruction of his army. Of this phrase, as expressive of scorn, see Ps 22:7. The Targum is, "the people that dwell in Jerusalem", &c.
(o) "post te", V. L. Pagninus, Montanus Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
37:22 Transition to poetry: in parallelism.
virgin . . . daughter--honorable terms. "Virgin" implies that the city is, as yet, inviolate. "Daughter" is an abstract collective feminine personification of the population, the child of the place denoted (see on Is 23:10; Is 1:8). Zion and her inhabitants.
shaken . . . head--in scorn (Ps 22:7; Ps 109:25; Mt 27:39). With us to shake the head is a sign of denial or displeasure; but gestures have different meanings in different countries (Is 58:9; Ezek 25:6; Zeph 2:15).
37:2337:23: Զո՞ նախատեցեր եւ գրգռեցեր, եւ առ ո՞ բարձրացուցեր զբարբառ քո. եւ ո՛չ ամբարձեր զաչս ՚ի բարձունս ՚ի Սուրբն Իսրայէլի[10004]. [10004] Ոսկան. Եւ ամբարձեր զաչս քո ՚ի։ Բազումք յաւելուն. Զաչս քո ՚ի բար՛՛։
23 Ո՞ւմ վրայ թափեցիր քո նախատինքն ու չարութիւնը, ո՞ւմ վրայ ես բարձրացրել ձայնդ, ինչո՞ւ հայեացքդ չես յառում բարձունքին՝ դէպի Իսրայէլի սուրբը:
23 Դուն ո՞վ նախատեցիր ու որո՞ւ հայհոյեցիր Ու որո՞ւ վրայ ձայնդ վերցուցիր Եւ աչքերդ Իսրայէլի Սուրբին դէմ վեր վերցուցիր։
Զո՞ նախատեցեր եւ [550]գրգռեցեր, եւ առ ո՞ բարձրացուցեր զբարբառ քո, եւ [551]ոչ ամբարձեր զաչս քո ի բարձունս ի Սուրբն Իսրայելի:

37:23: Զո՞ նախատեցեր եւ գրգռեցեր, եւ առ ո՞ բարձրացուցեր զբարբառ քո. եւ ո՛չ ամբարձեր զաչս ՚ի բարձունս ՚ի Սուրբն Իսրայէլի[10004].
[10004] Ոսկան. Եւ ամբարձեր զաչս քո ՚ի։ Բազումք յաւելուն. Զաչս քո ՚ի բար՛՛։
23 Ո՞ւմ վրայ թափեցիր քո նախատինքն ու չարութիւնը, ո՞ւմ վրայ ես բարձրացրել ձայնդ, ինչո՞ւ հայեացքդ չես յառում բարձունքին՝ դէպի Իսրայէլի սուրբը:
23 Դուն ո՞վ նախատեցիր ու որո՞ւ հայհոյեցիր Ու որո՞ւ վրայ ձայնդ վերցուցիր Եւ աչքերդ Իսրայէլի Սուրբին դէմ վեր վերցուցիր։
zohrab-1805▾ eastern-1994▾ western am▾
37:2337:23 Кого ты порицал и поносил? и на кого возвысил голос и поднял так высоко глаза твои? на Святаго Израилева.
37:23 τίνα τις.1 who?; what? ὠνείδισας ονειδιζω disparage; reproach καὶ και and; even παρώξυνας παροξυνω goad; irritate ἢ η or; than πρὸς προς to; toward τίνα τις.1 who?; what? ὕψωσας υψοω elevate; lift up τὴν ο the φωνήν φωνη voice; sound σου σου of you; your καὶ και and; even οὐκ ου not ἦρας αιρω lift; remove εἰς εις into; for ὕψος υψος height; on high τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight σου σου of you; your εἰς εις into; for τὸν ο the ἅγιον αγιος holy τοῦ ο the Ισραηλ ισραηλ.1 Israel
37:23 אֶת־ ʔeṯ- אֵת [object marker] מִ֤י mˈî מִי who חֵרַ֨פְתָּ֙ ḥērˈaftā חרף reproach וְ wᵊ וְ and גִדַּ֔פְתָּ ḡiddˈaftā גדף blaspheme וְ wᵊ וְ and עַל־ ʕal- עַל upon מִ֖י mˌî מִי who הֲרִימֹ֣ותָה hᵃrîmˈôṯā רום be high קֹּ֑ול qqˈôl קֹול sound וַ wa וְ and תִּשָּׂ֥א ttiśśˌā נשׂא lift מָרֹ֛ום mārˈôm מָרֹום high place עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye אֶל־ ʔel- אֶל to קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
37:23. cui exprobrasti et quem blasphemasti et super quem exaltasti vocem et levasti altitudinem oculorum tuorum ad Sanctum IsrahelWhom hast thou reproached, and whom hast thou blasphemed, and against whom hast thou exalted thy voice, and lifted up thy eyes on high? Against the Holy One of Israel.
23. Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice and lifted up thine eyes on high? against the Holy One of Israel.
37:23. Whom hast thou reproached and blasphemed? and against whom hast thou exalted [thy] voice, and lifted up thine eyes on high? [even] against the Holy One of Israel.
37:23. Whom have you insulted? And whom have you blasphemed? And against whom have you lifted up your voice and raised up your eyes on high? Against the Holy One of Israel!
Whom hast thou reproached and blasphemed? and against whom hast thou exalted [thy] voice, and lifted up thine eyes on high? [even] against the Holy One of Israel:

37:23 Кого ты порицал и поносил? и на кого возвысил голос и поднял так высоко глаза твои? на Святаго Израилева.
37:23
τίνα τις.1 who?; what?
ὠνείδισας ονειδιζω disparage; reproach
καὶ και and; even
παρώξυνας παροξυνω goad; irritate
η or; than
πρὸς προς to; toward
τίνα τις.1 who?; what?
ὕψωσας υψοω elevate; lift up
τὴν ο the
φωνήν φωνη voice; sound
σου σου of you; your
καὶ και and; even
οὐκ ου not
ἦρας αιρω lift; remove
εἰς εις into; for
ὕψος υψος height; on high
τοὺς ο the
ὀφθαλμούς οφθαλμος eye; sight
σου σου of you; your
εἰς εις into; for
τὸν ο the
ἅγιον αγιος holy
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
37:23
אֶת־ ʔeṯ- אֵת [object marker]
מִ֤י mˈî מִי who
חֵרַ֨פְתָּ֙ ḥērˈaftā חרף reproach
וְ wᵊ וְ and
גִדַּ֔פְתָּ ḡiddˈaftā גדף blaspheme
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
מִ֖י mˌî מִי who
הֲרִימֹ֣ותָה hᵃrîmˈôṯā רום be high
קֹּ֑ול qqˈôl קֹול sound
וַ wa וְ and
תִּשָּׂ֥א ttiśśˌā נשׂא lift
מָרֹ֛ום mārˈôm מָרֹום high place
עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye
אֶל־ ʔel- אֶל to
קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
37:23. cui exprobrasti et quem blasphemasti et super quem exaltasti vocem et levasti altitudinem oculorum tuorum ad Sanctum Israhel
Whom hast thou reproached, and whom hast thou blasphemed, and against whom hast thou exalted thy voice, and lifted up thy eyes on high? Against the Holy One of Israel.
37:23. Whom hast thou reproached and blasphemed? and against whom hast thou exalted [thy] voice, and lifted up thine eyes on high? [even] against the Holy One of Israel.
37:23. Whom have you insulted? And whom have you blasphemed? And against whom have you lifted up your voice and raised up your eyes on high? Against the Holy One of Israel!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
37:23: Against the Holy One of Israel - For אל el, to, the other copy has על al, against, rather more properly.
Albert Barnes: Notes on the Bible - 1834
37:23: When hast thou reproached? - Not an idol. Not one who has no power to take vengeance, or to defend the city under his protection, but the living God.
Exalted thy voice - That is, by thy messenger. Thou hast spoken in a loud, confident tone; in the language of reproach and threatening.
And lifted up thine eyes on high - To lift up the eyes is an indication of haughtiness and pride. He had evinced arrogance in his manner, and he was yet to learn that it was against the living and true God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:23: Whom hast: Isa 37:10-13; Exo 5:2; Kg2 19:4, Kg2 19:22; Ch2 32:17; Psa 44:16, Psa 73:9, Psa 74:18, Psa 74:23; Rev 13:1-6
against whom: Isa 10:13-15, Isa 14:13, Isa 14:14; Exo 9:17; Pro 30:13; Eze 28:2, Eze 28:9; Dan 5:20-23; Dan 7:25; Th2 2:4
the Holy One: Isa 10:20, Isa 12:6, Isa 17:7, Isa 30:11, Isa 30:12, Isa 41:14, Isa 41:16, Isa 43:3, Isa 43:14; Exo 15:11; Eze 39:7; Hab 1:12, Hab 1:13
Geneva 1599
37:23 Whom hast thou reproached and blasphemed? and against whom hast thou exalted [thy] voice, and lifted thy eyes on high? [even] against the (p) Holy One of Israel.
(p) Declaring by this that they who are enemies to God's Church fight against him whose quarrel his Church only maintains.
John Gill
37:23 Whom hast thou reproached and blasphemed?.... A creature like thyself? no, but a God, and not one like the gods of the nations, the idols of wood and stone, but the living God:
and against whom hast thou exalted thy voice? alluding to Rabshakeh's crying with a loud voice, Is 36:13,
and lifted up thine eyes on high? as proud and haughty persons do, disdaining to look upon those they treat with contempt:
even against the Holy One of Israel; that is, Israel's God, and will protect him; "a Holy One", and of purer eyes than to behold with pleasure such a proud blaspheming creature, and cannot look upon him but with indignation; for against such he sets himself; these he resists, pulls down, and destroys.
Robert Jamieson, A. R. Fausset and David Brown
37:23 Whom--not an idol.
37:2437:24: զի՞ ՚ի ձեռն հրեշտակաց նախատեցեր զՏէր։ Դու ասէիր թէ բազմութեամբ կառաց իմոց ելից ՚ի բարձրութիւն լերանց, եւ ՚ի ծագս Լիբանանու. եւ կոտորեցից զբարձրութիւն մայրից նորա, եւ զգեղեցկութիւն նոճից նորա. եւ մտի ՚ի բարձրութիւն կողմանց անտառին[10005]. [10005] Յօրինակին բառքս՝ ելից, կոտորեցից, արկից, աւերեցից, չակերտիւ նշանակին՝ ակնարկելով իմն բառնալ ՚ի նոցանէ զվերջին ց-ոն. եւ առնել՝ ելի, կոտորեցի, եւ այլն. ըստ որում ունին ոմանք։
24 Ինչո՞ւ պատգամաւորների միջոցով նախատինք հասցրիր Տիրոջը: Դու ասում էիր, թէ՝ “ Իմ կառքերի բազմութեամբ լեռների բարձունքը, Լիբանանի ծայրերը ելայ, կոտորեցի նրա բարձր մայրիները, նրա գեղեցիկ նոճիները եւ մտայ նրա անտառի ամենաբարձր կողմերը,
24 Քու ծառաներուդ ձեռքով Տէրը նախատելով՝ ըսիր, Իմ կառքերուս շատութիւնովը լեռներուն բարձրերը, Լիբանանի քովերը ելայ Ու անոր բարձր եղեւինները Եւ ընտիր մայրիները պիտի կտրեմ*Ու անոր խիստ բարձր ծայրը, Անոր Կարմեղոսի անտառը պիտի մտնեմ*։
[552]Զի՞ ի ձեռն հրեշտակաց նախատեցեր զՏէր. դու ասէիր թէ` Բազմութեամբ կառաց իմոց ելի ի բարձրութիւն լերանց, եւ ի ծագս Լիբանանու. եւ կոտորեցի զբարձրութիւն մայրից նորա, եւ զգեղեցկութիւն նոճից նորա, եւ մտի ի բարձրութիւն [553]կողմանց անտառին:

37:24: զի՞ ՚ի ձեռն հրեշտակաց նախատեցեր զՏէր։ Դու ասէիր թէ բազմութեամբ կառաց իմոց ելից ՚ի բարձրութիւն լերանց, եւ ՚ի ծագս Լիբանանու. եւ կոտորեցից զբարձրութիւն մայրից նորա, եւ զգեղեցկութիւն նոճից նորա. եւ մտի ՚ի բարձրութիւն կողմանց անտառին[10005].
[10005] Յօրինակին բառքս՝ ելից, կոտորեցից, արկից, աւերեցից, չակերտիւ նշանակին՝ ակնարկելով իմն բառնալ ՚ի նոցանէ զվերջին ց-ոն. եւ առնել՝ ելի, կոտորեցի, եւ այլն. ըստ որում ունին ոմանք։
24 Ինչո՞ւ պատգամաւորների միջոցով նախատինք հասցրիր Տիրոջը: Դու ասում էիր, թէ՝ “ Իմ կառքերի բազմութեամբ լեռների բարձունքը, Լիբանանի ծայրերը ելայ, կոտորեցի նրա բարձր մայրիները, նրա գեղեցիկ նոճիները եւ մտայ նրա անտառի ամենաբարձր կողմերը,
24 Քու ծառաներուդ ձեռքով Տէրը նախատելով՝ ըսիր, Իմ կառքերուս շատութիւնովը լեռներուն բարձրերը, Լիբանանի քովերը ելայ Ու անոր բարձր եղեւինները Եւ ընտիր մայրիները պիտի կտրեմ*Ու անոր խիստ բարձր ծայրը, Անոր Կարմեղոսի անտառը պիտի մտնեմ*։
zohrab-1805▾ eastern-1994▾ western am▾
37:2437:24 Чрез рабов твоих ты порицал Господа и сказал:
37:24 ὅτι οτι since; that δι᾿ δια through; because of ἀγγέλων αγγελος messenger ὠνείδισας ονειδιζω disparage; reproach κύριον κυριος lord; master σὺ συ you γὰρ γαρ for εἶπας επω say; speak τῷ ο the πλήθει πληθος multitude; quantity τῶν ο the ἁρμάτων αρμα chariot ἐγὼ εγω I ἀνέβην αναβαινω step up; ascend εἰς εις into; for ὕψος υψος height; on high ὀρέων ορος mountain; mount καὶ και and; even εἰς εις into; for τὰ ο the ἔσχατα εσχατος last; farthest part τοῦ ο the Λιβάνου λιβανος and; even ἔκοψα κοπτω cut; mourn τὸ ο the ὕψος υψος height; on high τῆς ο the κέδρου κεδρος he; him καὶ και and; even τὸ ο the κάλλος καλλος the κυπαρίσσου κυπαρισσος and; even εἰσῆλθον εισερχομαι enter; go in εἰς εις into; for ὕψος υψος height; on high μέρους μερος part; in particular τοῦ ο the δρυμοῦ δρυμος thicket
37:24 בְּ bᵊ בְּ in יַ֣ד yˈaḏ יָד hand עֲבָדֶיךָ֮ ʕᵃvāḏeʸḵˈā עֶבֶד servant חֵרַ֣פְתָּ׀ ḥērˈaftā חרף reproach אֲדֹנָי֒ ʔᵃḏōnˌāy אֲדֹנָי Lord וַ wa וְ and תֹּ֗אמֶר ttˈōmer אמר say בְּ bᵊ בְּ in רֹ֥ב rˌōv רֹב multitude רִכְבִּ֛י riḵbˈî רֶכֶב chariot אֲנִ֥י ʔᵃnˌî אֲנִי i עָלִ֛יתִי ʕālˈîṯî עלה ascend מְרֹ֥ום mᵊrˌôm מָרֹום high place הָרִ֖ים hārˌîm הַר mountain יַרְכְּתֵ֣י yarkᵊṯˈê יַרְכָּה backside לְבָנֹ֑ון lᵊvānˈôn לְבָנֹון Lebanon וְ wᵊ וְ and אֶכְרֹ֞ת ʔeḵrˈōṯ כרת cut קֹומַ֤ת qômˈaṯ קֹומָה height אֲרָזָיו֙ ʔᵃrāzāʸw אֶרֶז cedar מִבְחַ֣ר mivḥˈar מִבְחָר choice בְּרֹשָׁ֔יו bᵊrōšˈāʸw בְּרֹושׁ juniper וְ wᵊ וְ and אָבֹוא֙ ʔāvô בוא come מְרֹ֣ום mᵊrˈôm מָרֹום high place קִצֹּ֔ו qiṣṣˈô קֵץ end יַ֖עַר yˌaʕar יַעַר wood כַּרְמִלֹּֽו׃ karmillˈô כַּרְמֶל orchard
37:24. in manu servorum tuorum exprobrasti Domino et dixisti in multitudine quadrigarum mearum ego ascendi altitudinem montium iuga Libani et succidam excelsa cedrorum eius electas abietes illius et introibo altitudinem summitatis eius saltum Carmeli eiusBy the hand of thy servants thou hast reproached the Lord: and hast said: With the multitude of my chariots I have gone up to the height of the mountains, to the top of Libanus: and I will cut down its tall cedars, and its choice fir trees, and will enter to the top of its height, to the forest of its Carmel.
24. By thy servants hast thou reproached the Lord, and hast said, With the multitude of my chariots am I come up to the height of the mountains, to the innermost parts of Lebanon; and I will cut down the tall cedars thereof, and the choice fir trees thereof: and I will enter into his farthest height, the forest of his fruitful field.
37:24. By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the tall cedars thereof, [and] the choice fir trees thereof: and I will enter into the height of his border, [and] the forest of his Carmel.
37:24. By the hand of your servants, you have reproached the Lord. And you have said: ‘With a multitude of my four-horse chariots, I have ascended the heights of the mountains adjoining Lebanon. And I will cut down its lofty cedars and its choice pine trees. And I will reach the top of its summit, to the forest of its Carmel.
By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the tall cedars thereof, [and] the choice fir trees thereof: and I will enter into the height of his border, [and] the forest of his Carmel:

37:24 Чрез рабов твоих ты порицал Господа и сказал: <<со множеством колесниц моих я взошел на высоту гор, на ребра Ливана, и срубил рослые кедры его, отличные кипарисы его, и пришел на самую вершину его, в рощу сада его;
37:24
ὅτι οτι since; that
δι᾿ δια through; because of
ἀγγέλων αγγελος messenger
ὠνείδισας ονειδιζω disparage; reproach
κύριον κυριος lord; master
σὺ συ you
γὰρ γαρ for
εἶπας επω say; speak
τῷ ο the
πλήθει πληθος multitude; quantity
τῶν ο the
ἁρμάτων αρμα chariot
ἐγὼ εγω I
ἀνέβην αναβαινω step up; ascend
εἰς εις into; for
ὕψος υψος height; on high
ὀρέων ορος mountain; mount
καὶ και and; even
εἰς εις into; for
τὰ ο the
ἔσχατα εσχατος last; farthest part
τοῦ ο the
Λιβάνου λιβανος and; even
ἔκοψα κοπτω cut; mourn
τὸ ο the
ὕψος υψος height; on high
τῆς ο the
κέδρου κεδρος he; him
καὶ και and; even
τὸ ο the
κάλλος καλλος the
κυπαρίσσου κυπαρισσος and; even
εἰσῆλθον εισερχομαι enter; go in
εἰς εις into; for
ὕψος υψος height; on high
μέρους μερος part; in particular
τοῦ ο the
δρυμοῦ δρυμος thicket
37:24
בְּ bᵊ בְּ in
יַ֣ד yˈaḏ יָד hand
עֲבָדֶיךָ֮ ʕᵃvāḏeʸḵˈā עֶבֶד servant
חֵרַ֣פְתָּ׀ ḥērˈaftā חרף reproach
אֲדֹנָי֒ ʔᵃḏōnˌāy אֲדֹנָי Lord
וַ wa וְ and
תֹּ֗אמֶר ttˈōmer אמר say
בְּ bᵊ בְּ in
רֹ֥ב rˌōv רֹב multitude
רִכְבִּ֛י riḵbˈî רֶכֶב chariot
אֲנִ֥י ʔᵃnˌî אֲנִי i
עָלִ֛יתִי ʕālˈîṯî עלה ascend
מְרֹ֥ום mᵊrˌôm מָרֹום high place
הָרִ֖ים hārˌîm הַר mountain
יַרְכְּתֵ֣י yarkᵊṯˈê יַרְכָּה backside
לְבָנֹ֑ון lᵊvānˈôn לְבָנֹון Lebanon
וְ wᵊ וְ and
אֶכְרֹ֞ת ʔeḵrˈōṯ כרת cut
קֹומַ֤ת qômˈaṯ קֹומָה height
אֲרָזָיו֙ ʔᵃrāzāʸw אֶרֶז cedar
מִבְחַ֣ר mivḥˈar מִבְחָר choice
בְּרֹשָׁ֔יו bᵊrōšˈāʸw בְּרֹושׁ juniper
וְ wᵊ וְ and
אָבֹוא֙ ʔāvô בוא come
מְרֹ֣ום mᵊrˈôm מָרֹום high place
קִצֹּ֔ו qiṣṣˈô קֵץ end
יַ֖עַר yˌaʕar יַעַר wood
כַּרְמִלֹּֽו׃ karmillˈô כַּרְמֶל orchard
37:24. in manu servorum tuorum exprobrasti Domino et dixisti in multitudine quadrigarum mearum ego ascendi altitudinem montium iuga Libani et succidam excelsa cedrorum eius electas abietes illius et introibo altitudinem summitatis eius saltum Carmeli eius
By the hand of thy servants thou hast reproached the Lord: and hast said: With the multitude of my chariots I have gone up to the height of the mountains, to the top of Libanus: and I will cut down its tall cedars, and its choice fir trees, and will enter to the top of its height, to the forest of its Carmel.
37:24. By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the tall cedars thereof, [and] the choice fir trees thereof: and I will enter into the height of his border, [and] the forest of his Carmel.
37:24. By the hand of your servants, you have reproached the Lord. And you have said: ‘With a multitude of my four-horse chariots, I have ascended the heights of the mountains adjoining Lebanon. And I will cut down its lofty cedars and its choice pine trees. And I will reach the top of its summit, to the forest of its Carmel.
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Adam Clarke: Commentary on the Bible - 1831
37:24: By thy servants "By thy messengers" - The text has עבדיך abdeycha, thy servants; but the true reading seems to be מלאכיך malacheycha, thy messengers, as in the other copy, Kg2 19:23; and as the Septuagint and Syriac found it in their copies in this place.
Reproached the Lord - אדני Adonai: but one of my MSS. has יהוה אדני Yehovah Adonai, Jehovah the Lord. This reading is not found, I think, in any other MS., but several have יהוה Yehovah for אדני Adonai.
I will enter into the height of his border "I will penetrate into his extreme retreats" - The text has מרום marom, the height which seems to have been taken by mistake from the line but one above. Two MSS. have here מלון malon, the lodge or retreat; which is the word in the other copy, Kg2 19:23, and I think is the true reading.
The forest of has Carmel - The forest and his fruitful field; that is, I will possess myself of the whole country.
Albert Barnes: Notes on the Bible - 1834
37:24: By thy servants - Hebrew, 'By the hand of thy servants.' That is, by Rabshakeh isa 36, and by those whom he had now sent to Hezekiah with letters Isa 37:9, Isa 37:14.
And hast said - Isaiah does not here quote the precise words which Rabshakeh or the other messengers had used, but quotes the substance of what had been uttered, and expresses the real feelings and intentions of Sennacherib.
By the multitude of my chariots - The word 'chariots' here denotes war-chariois (see the notes at Isa 2:7; Isa 66:20).
To the height of the mountains - Lebanon is here particularly referred to. Chariots were commonly used, as cavalry was, in plains. But it is probable that Lebanon was accessible by chariots drawn by horses.
To the sides of Lebanon - On the situation of Lebanon see the notes at Isa 10:34; Isa 29:17. Sennacherib is represented as having carried desolation to Lebanon, and as having cut down its stately trees (see the note at Isa 33:9).
I will cut down the tall cedars thereof - Margin, 'The tallness of the cedars thereof.' The boast of Sennacherib was that he would strip it of its beauty and ornament; that is, that he would lay the land waste.
And the choice fir-trees thereof - (see the note at Isa 14:8). The Septuagint renders it, Υπαρίσσου Uparissou - 'The beauty of the cypress.' The word here denotes the cypress, a tree resembling the white cedar. It grew on Lebanon, and, together with the cedar, constituted its glory. Its wood, like that of the cedar, was employed for the floors and ceilings of the temple Kg1 5:10; Kg1 6:15, Kg1 6:34. It was used for the decks and sheathing of ships Eze 27:5, for spears Neh 2:4; and for musical instruments Sa2 6:5.
The height of his border - The extreme retreats; the furthest part of Lebanon. In Kg2 19:23, it is, 'I will enter the lodgings of his borders;' perhaps referring to the fact that on the ascent to the top of the mountain there was a place for the repose of travelers; a species of inn or caravansera which bounded the usual attempts of persons to ascend the mountain. Such a lodging-place on the sides or tops of mountains which are frequently ascended, is not uncommon.
And the forest his Carmel - On the meaning of the word Carmel, see the note at Isa 29:17. Here it means, as in that passage, a rich, fertile, and beautiful country. It is known that Lebanon was covered on the top, and far down the sides, with perpetual snow. But there was a region lying on its sides, between the snow and the base of the mountain, that was distinguished for fertility, and that was highly cultivated. This region produced grapes in abundance; and this cultivated part of the mountain, thick set with vines and trees, might be called a beautiful grove. This was doubtless the portion of Lebanon which is here intended. At a distance, this tract on the sides of Lebanon appeared doubtless as a thicket of shrubs and trees. The phrase 'garden-forest,' will probably express the sense of the passage. 'After leaving Baalbec, and approaching Lebanon, towering walnut trees, either singly or in groups, and a rich carpet of verdure, the offspring of numerous streams, give to this charming district the air of an English park, majestically bordered with snow-tipped mountains. At Deir-el-Akmaar, the ascent begins winding among dwarf oaks, hawthorns, and a great variety of shrubs and flowers. A deep bed of snow had now to be crossed, and the horses sunk or slipped at every moment. To ride was impracticable, and to walk dangerous, for the melting snow penetrated our boots, and our feet were nearly frozen. An hour and a half brought us to the cedars.' (Hogg.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:24: thy servants: Heb. the hand of they servants, Isa 37:4, Isa 36:15-20; Kg2 19:22, Kg2 19:23
By the: Isa 10:13, Isa 10:14, Isa 36:9; Exo 15:9; Psa 20:7; Dan 4:30
tall cedars thereof, and the choice fir trees thereof: Heb. tallness of the cedars thereof and the choice of the fir trees thereof. Isa 10:18, Isa 14:8; Ezek. 31:3-18; Dan 4:8-14, Dan 4:20-22; Zac 11:1, Zac 11:2
of his Carmel: or, and his fruitful field, Isa 29:17
Carl Friedrich Keil and Franz Delitzsch
37:24
Second turn, "By thy servants (K. thy messengers) hast thou reviled the Lord, in that thou sayest, With the multitude (K. chethib ברכב) of my chariots have I climbed the height of the mountains, the inner side of Lebanon; and I shall fell the lofty growth of its cedars, the choice (mibhchar, K. mibhchōr) of its cypresses: and I shall penetrate (K. and will penetrate) to the height (K. the halting-place) of its uttermost border, the grove of its orchard." The other text appears, for the most part, the preferable one here. Whether mal'ăkhekhâ (thy messengers, according to Is 9:14) or ‛ăbhâdekhâ (thy servants, viz., Rabshakeh, Tartan, and Rabsaris) is to be preferred, may be left undecided; also whether רכבי ברכב is an error or a superlative expression, "with chariots of my chariots," i.e., my countless chariots; also, thirdly, whether Isaiah wrote mibhchōr. He uses mistōr in Is 4:6 for a special reason; but such obscure forms befit in other instances the book of Kings, with its colouring of northern Palestine; and we also meet with mibhchōr in 4Kings 3:19, in the strongly Aramaic first series of histories of Elisha. On the other hand, קצּה מלון is certainly the original reading, in contrast with קצו מרום. It is important, as bearing upon the interpretation of the passage, that both texts have ואכרת, not ואכרת, and that the other text confirms this pointing, inasmuch as it has ואבואה instead of ואובא. The Lebanon here, if not purely emblematical (as in Jer 22:6 = the royal city Jerusalem; Ezek 17:3 = Judah-Jerusalem), has at any rate a synecdochical meaning (cf., Is 14:8), signifying the land of Lebanon, i.e., the land of Israel, into which he had forced a way, and all the fortresses and great men of which he would destroy. He would not rest till Jerusalem, the most renowned height of the land of Lebanon, was lying at his feet. Thenius is quite right in regarding the "resting-place of the utmost border" and "the pleasure-garden wood" as containing allusions to the holy city and its royal citadel (compare the allegory in chapter 5).
John Gill
37:24 By thy servants hast thou reproached the Lord,.... Particularly by Rabshakeh, and the other two that were with him, who, no doubt, assented to what he said; not content to reproach him himself, he set his servants to do it likewise; he made use of them as instruments, and even set them, as well as himself, above the Lord:
and hast said, by the multitude of my chariots am I come up to the height of the mountains; not only with his foot soldiers, but with his chariots, and a great number of them, he had travelled over hills and mountains, as Hannibal over the Alps, and was now upon the high mountains which were round about Jerusalem, and very near the mountain of the Lord's house; of which Jarchi interprets the words:
to the sides of Lebanon; meaning either the mountain of Lebanon, which was on the borders of the land of Israel, famous for cedars and fir trees, later mentioned; or, the temple made of the wood of Lebanon, near which his army now lay; so the Targum and Jarchi understand it:
and I will cut down the tall cedars thereof, and the choice fir trees thereof; to make way for his army, and to support himself with materials for the siege; to make tents with for his soldiers to lie in, or wooden fortresses from whence to annoy the city. The cedars of Lebanon were very large and tall. Mr. Maundrell (p) says he measured one of the largest, and
"found it six and thirty feet and six inches thick; its branches spread a hundred and eleven feet; its trunk from the ground was about fifteen or sixteen feet, and then divided into five branches, each of which would make a large tree.''
Monsieur Thevenot (q) says, now there are no more nor less that, twenty three cedars on Mount Lebanon, great and small: or it may be, these metaphorically intend the princes, and nobles, and chief men of the Jewish nation, he threatens to destroy; so the Targum,
"and I will kill the most beautiful of their mighty ones, and the choicest of their princes:''
and I will enter into the height of his border; some think the tower of Lebanon, which stood on the east part of it towards Syria, is meant; but it seems rather to design Jerusalem, the metropolis of the nation, which he thought himself sure of entering into, and taking possession of; and this was what his heart was set upon; so the Targum,
and I will subdue the city of their strength; their strong city Jerusalem, in which they placed their strength:
and the forest of his Carmel: or "the forest and his fruitful field" (r); the same city, which, for the number of its houses and inhabitants, was like a forest, and was Hezekiah's fruitful field, where all his riches and treasure were. The Targum interprets it of his army,
"and I will consume the multitude of their army.''
(p) Journey from Aleppo to Jerusalem, p. 179. (q) Travels, part 1. B. 2. ch. 60. p. 221. (r) "sylvas, arva ejus", Junius & Tremellius; "sylvas et arva ejus", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
37:24 said--virtually. Hast thou within thyself?
height--imagery from the Assyrian felling of trees in Lebanon (Is 14:8; Is 33:9); figuratively for, "I have carried my victorious army through the regions most difficult of access, to the most remote lands."
sides--rather, "recesses" [G. V. SMITH].
fir trees--not cypresses, as some translate; pine foliage and cedars are still found on the northwest side of Lebanon [STANLEY].
height of . . . border--In 4Kings 19:23, "the lodgings of his borders." Perhaps on the ascent to the top there was a place of repose or caravansary, which bounded the usual attempts of persons to ascend [BARNES]. Here, simply, "its extreme height."
forest of . . . Carmel--rather, "its thickest forest." "Carmel" expresses thick luxuriance (see on Is 10:18; Is 29:17).
37:2537:25: եւ արկից կամուրջ, եւ աւերեցից զջուրսն եւ զամենայն ժողովս ջուրցն։
25 կամուրջ գցեցի եւ ցամաքեցրի ջրերն ու բոլոր ջրամբարները”:
25 Ես փորեցի ու ջուր խմեցի։Պաշարուած տեղերուն բոլոր գետերը Ոտքերուս թաթովը ցամքեցուցի։
եւ արկի կամուրջ, եւ աւերեցի զջուրսն եւ զամենայն ժողովս ջուրցն:

37:25: եւ արկից կամուրջ, եւ աւերեցից զջուրսն եւ զամենայն ժողովս ջուրցն։
25 կամուրջ գցեցի եւ ցամաքեցրի ջրերն ու բոլոր ջրամբարները”:
25 Ես փորեցի ու ջուր խմեցի։Պաշարուած տեղերուն բոլոր գետերը Ոտքերուս թաթովը ցամքեցուցի։
zohrab-1805▾ eastern-1994▾ western am▾
37:2537:25 и откапывал я, и пил воду; и осушу ступнями ног моих все реки Египетские>>.
37:25 καὶ και and; even ἔθηκα τιθημι put; make γέφυραν γεφυρα and; even ἠρήμωσα ερημοω desolate; desert ὕδατα υδωρ water καὶ και and; even πᾶσαν πας all; every συναγωγὴν συναγωγη gathering ὕδατος υδωρ water
37:25 אֲנִ֥י ʔᵃnˌî אֲנִי i קַ֖רְתִּי qˌartî קור dig וְ wᵊ וְ and שָׁתִ֣יתִי šāṯˈîṯî שׁתה drink מָ֑יִם mˈāyim מַיִם water וְ wᵊ וְ and אַחְרִב֙ ʔaḥrˌiv חרב be dry בְּ bᵊ בְּ in כַף־ ḵaf- כַּף palm פְּעָמַ֔י pᵊʕāmˈay פַּעַם foot כֹּ֖ל kˌōl כֹּל whole יְאֹרֵ֥י yᵊʔōrˌê יְאֹר stream מָצֹֽור׃ māṣˈôr מָצֹור Egypt
37:25. ego fodi et bibi aquam et exsiccavi vestigio pedis mei omnes rivos aggerumI have digged, and drunk water, and have dried up with the sole of my foot, all the rivers shut up in banks.
25. I have digged and drunk water, and with the sole of my feet will I dry up all the rivers of Egypt.
37:25. I have digged, and drunk water; and with the sole of my feet have I dried up all the rivers of the besieged places.
37:25. I dug deep, and I drank water, and I dried up all the river banks with the sole of my foot.’
I have digged, and drunk water; and with the sole of my feet have I dried up all the rivers of the besieged places:

37:25 и откапывал я, и пил воду; и осушу ступнями ног моих все реки Египетские>>.
37:25
καὶ και and; even
ἔθηκα τιθημι put; make
γέφυραν γεφυρα and; even
ἠρήμωσα ερημοω desolate; desert
ὕδατα υδωρ water
καὶ και and; even
πᾶσαν πας all; every
συναγωγὴν συναγωγη gathering
ὕδατος υδωρ water
37:25
אֲנִ֥י ʔᵃnˌî אֲנִי i
קַ֖רְתִּי qˌartî קור dig
וְ wᵊ וְ and
שָׁתִ֣יתִי šāṯˈîṯî שׁתה drink
מָ֑יִם mˈāyim מַיִם water
וְ wᵊ וְ and
אַחְרִב֙ ʔaḥrˌiv חרב be dry
בְּ bᵊ בְּ in
כַף־ ḵaf- כַּף palm
פְּעָמַ֔י pᵊʕāmˈay פַּעַם foot
כֹּ֖ל kˌōl כֹּל whole
יְאֹרֵ֥י yᵊʔōrˌê יְאֹר stream
מָצֹֽור׃ māṣˈôr מָצֹור Egypt
37:25. ego fodi et bibi aquam et exsiccavi vestigio pedis mei omnes rivos aggerum
I have digged, and drunk water, and have dried up with the sole of my foot, all the rivers shut up in banks.
37:25. I have digged, and drunk water; and with the sole of my feet have I dried up all the rivers of the besieged places.
37:25. I dug deep, and I drank water, and I dried up all the river banks with the sole of my foot.’
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Adam Clarke: Commentary on the Bible - 1831
37:25: Water "Strange waters" - The word זרים zarim, strange, lost out of the Hebrew text in this place, is supplied from the other copy. A MS. supplies the word רבים rabbim, many, instead of it.
With the sole of my feet - With my infantry.
All the rivers of the besieged places "All the canals of fenced places" - The principal cities of Egypt, the scene of his late exploits, were chiefly defended by deep moats, canals, or large lakes, made by labor and art, with which they were surrounded. See Harmer's Observ. 2 p. 304. Claudian introduces Alaric boasting of his conquests in the same extravagant manner: -
"Subsidere nostris
Sub pedibus montes; arescere vidimus amnes. -
Fregi Alpes, galeisque Padum victricibus hausi."
De Bello Getic. 526.
"The mountains have passed away under our feet; we have seen the rivers dried up. I have broken the Alps, and laden out the Po with our victorious helmets."
Albert Barnes: Notes on the Bible - 1834
37:25: I have digged - That is, I have digged wells. This was regarded among eastern nations as an important achievement. It was difficult to find water, even by digging, in sandy deserts; and in a country abounding with rocks, it was an enterprise of great difficulty to sink a well. Hence, the possession of a well became a valuable property, and was sometimes the occasion of contention between neighboring tribes Gen 26:20. Hence, also to stop up the wells of water, by throwing in rocks or sand, became one of the most obvious ways of distressing an enemy, and was often resorted to Gen 26:15, Gen 26:18; Kg2 3:19, Kg2 3:25. To dig wells, or to furnish water in abundance to a people, became also an achievement which was deemed worthy to be recorded in the history of kings and princes Ch2 26:10. Many of the most stupendous and costly of the works of the Romans in the capital of their empire, and in the principal towns of their provinces, consisted in building aqueducts to bring water from a distance into a city.
An achievement like this I understand Sennacherib as boasting he had performed; that he had furnished water for the cities and towns of his mighty empire; that he had accomplished what was deemed so difficult, and what required so much expense, as digging wells for his people; and that he had secured them from being stopped up by his enemies, so that he and his people drank of the water in peace. Gesenius, however, understands this as a boast that he had extended the bounds of his empire beyond its original limits, and unto regions that were naturally destitute of water, and where it was necessary to dig wells to supply his armies. Rosenmuller understands it as saying: 'I have passed over, and taken possession of foreign lands.' Drusius regards it as a proverbial saying, meaning 'I have happily and successfully accomplished all that I have undertaken, as he who digs a well accomplishes that which he particularly desires.' Vitringa regards it as saying, 'that to dig wells, and to drink the water of them, is to enjoy the fruit of our labors, to be successful and happy.' But it seems to me that the interpretation above suggested, and which I have not found in any of the commentators before me, is the correct exposition.
And drunk water - In Kg2 19:24, it is, 'I have drunk strange waters;' that is, the waters of foreign lands. I have conquered them, and have dug wells in them. But the sense is not materially changed.
And with the sole of my feet - Expressions like this, denoting the desolations of a conqueror, are found in the classic writers. Perhaps the idea there is, that their armies were so numerous that they drank up all the waters in their march - a strong hyperbole to denote the number of their armies, and the extent of their desolations when even the waters failed before them. Thus Claudian (De Bello Getico, 526) introduces Alaric as boasting of his conquests in the same extravagant manner, and in language remarkably similar to this:
Cum cesserit omnis
Obsequiis natura meis. Subsidere nostris
Sub pedibus montes; arescere vidimus amnes -
Fregi Alpes, galeisque Padum victricibus hausi.
So Juvenal (Sat. 10:176), speaking of the dominion of Xerxes, says:
- credimus altos
Defecisse amnes, epotaque ilumina Medo
Prandente.
The boast of drying up streams with the sole of the foot, is intended to convey the idea that he had not only supplied water for his own empire by digging wells, but that he had cut off the supplies of water from the others against whom he had made war. The idea perhaps is, that if such an army as his was, should pass through the streams of a country that they should invade, and should only take away the water that would adhere to the sole or the hollow of the foot on their march, it would dry up all the streams. It is strong hyperbolical language, and is designed to indicate the number of the forces which were under his command.
Of the besieged places - Margin, 'Fenced' or 'closed'. The word rendered 'rivers' (אורי 'rē y), may denote canals, or artificial streams, such as were common in Egypt. In Isa 19:6, it is rendered 'brooks,' and is applied to the artificial canals of Egypt (see the note on that place). The word rendered here 'besieged places' (מצור mâ tsô r), may mean distress, straitness Deu 28:53; siege Eze 4:2, Eze 4:7; mound, bulwark, intrenchment Deu 20:20; or it may be a proper name for Egypt, being one of the forms of the name מצרים mitserayim or Egypt. The same phrase occurs in Isa 19:6, where it means Egypt (see the note on that place), and such should be regarded as its meaning here. It alludes to the conquests which Sennacherib is represented as boasting that he had made in Egypt, that he had easily removed obstructions, and destroyed their means of defense. Though he had been repulsed before Pelusium by Tirhakah king of Ethiopia (see the note at Isa 36:1), yet it is not improbable that he had taken many towns there, and had subdued no small part of the country to himself. In his vain boasting, he would strive to forget his repulse, and would dwell on the case of conquest, and the facility with which he had removed all obstructions from his way. The whole language of the verse therefore, is that of a proud and haughty Oriental prince, desirous of proclaiming his conquests, and forgetting his mortifying defeats.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:25: with the sole: Isa 36:12; Kg1 20:10; Kg2 19:23, Kg2 19:24
besieged: or, fenced and closed
Carl Friedrich Keil and Franz Delitzsch
37:25
Third turn, "I, I have digged and drunk (K. foreign) waters, and will make dry with the sole of my feet all the Nile-arms (יארי, K. יאורי) of Matsor." If we take עליתי in Is 37:24 as a perfect of certainty, Is 37:25 would refer to the overcoming of the difficulties connected with the barren sandy steppe on the way to Egypt (viz., et-Tih); but the perfects stand out against the following futures, as statements of what was actually past. Thus, in places where there were no waters at all, and it might have been supposed that his army would inevitably perish, there he had dug them (qūr, from which mâqōr is derived, fodere; not scaturire, as Luzzatto supposes), and had drunk up these waters, which had been called up, as if by magic, upon foreign soil; and in places where there were waters, as in Egypt (mâtsōr is used in Isaiah and Micah for mitsrayim, with a play upon the appellative meaning of the word: an enclosing fence, a fortifying girdle: see Ps 31:22), the Nile-arms and canals of which appeared to bar all farther progress, it was an easy thing for him to set at nought all these opposing hindrances. The Nile, with its many arms, was nothing but a puddle to him, which he trampled out with his feet.
Geneva 1599
37:25 I have dug, (q) and drank water; and with the sole of my feet have I dried up all the rivers of the besieged places.
(q) He boasts of his policy in that he can find means to nourish his army: and of his power in that his army is so great, that it is able to dry up whole rivers, and to destroy the waters which the Jews had closed in.
John Gill
37:25 I have digged, and drunk water,.... In places where he came, and found no water for his army, he set his soldiers to work, to dig cisterns, as the Targum, or wells, so that they had water sufficient to drink; in 4Kings 19:24, it is "strange waters", which were never known before:
and with the sole of my feet have I dried up all the rivers of the besieged places; or, as the Targum,
"with the soles of the feet of the people that are with me;''
the Syriac version, "with the hoofs of my horses": with which he trampled down banks of rivers, and pools, and cisterns of water; signifying the vast numbers of his soldiers, who could drink up a river, or carry it away with them, or could turn the streams of rivers that ran by the sides, or round about, cities besieged, and so hindered the carrying on of a siege, and the taking of the place; but he had ways and means very easily to drain them, and ford them; or to cut off all communication of the water from the besieged. Some render it, "I have dried up all the rivers of Egypt" (s), as Kimchi, on 4Kings 19:24, observes, and to be understood hyperbolically; see Is 19:6, so Ben Melech observes.
(s) "omnes rivos Aegypti", Vitringa.
Robert Jamieson, A. R. Fausset and David Brown
37:25 digged, and drunk water--In 4Kings 19:24, it is "strange waters." I have marched into foreign lands where I had to dig wells for the supply of my armies; even the natural destitution of water there did not impede my march.
rivers of . . . besieged places--rather, "the streams (artificial canals from the Nile) of Egypt." "With the sole of my foot," expresses that as soon as his vast armies marched into a region, the streams were drunk up by them; or rather, that the rivers proved no obstruction to the onward march of his armies. So Is 19:4-6, referring to Egypt, "the river--brooks of defense--shall be dried up." HORSLEY, translates the Hebrew for "besieged places," "rocks."
37:2637:26: Չիցէ՞ լուեալ քո զոր յառաջագոյն արարի ես յաւուրցն առաջնոց. զոր կարգեցի եւ այժմ յայտնեցի՛ աւերել զհեթանոսս յամուրս իւրեանց[10006], [10006] Ոմանք. Եւ այժմ յայտնեսցի։
26 Մի՞թէ դու չես լսել, թէ աւելի առաջ, հին ժամանակ, ինչ եմ արել ես. կանխատեսել եմ եւ այժմ էլ յայտնում եմ, որ կործանելու եմ հեթանոսներին իրենց ամրոցների մէջ,
26 Միթէ լսած չե՞ս որ ասիկա ես շինեցի Ու առաջուընէ ձեւակերպեցի. Հիմա հասցուցի, Որպէս զի դուն պարսպապատ քաղաքները աւերակի հողակոյտերու դարձնես։
չիցէ՞ լուեալ քո զոր յառաջագոյն արարի ես յաւուրցն առաջնոց զոր կարգեցի, եւ այժմ յայտնեցի [554]աւերել զհեթանոսս յամուրս իւրեանց:

37:26: Չիցէ՞ լուեալ քո զոր յառաջագոյն արարի ես յաւուրցն առաջնոց. զոր կարգեցի եւ այժմ յայտնեցի՛ աւերել զհեթանոսս յամուրս իւրեանց[10006],
[10006] Ոմանք. Եւ այժմ յայտնեսցի։
26 Մի՞թէ դու չես լսել, թէ աւելի առաջ, հին ժամանակ, ինչ եմ արել ես. կանխատեսել եմ եւ այժմ էլ յայտնում եմ, որ կործանելու եմ հեթանոսներին իրենց ամրոցների մէջ,
26 Միթէ լսած չե՞ս որ ասիկա ես շինեցի Ու առաջուընէ ձեւակերպեցի. Հիմա հասցուցի, Որպէս զի դուն պարսպապատ քաղաքները աւերակի հողակոյտերու դարձնես։
zohrab-1805▾ eastern-1994▾ western am▾
37:2637:26 Разве не слышал ты, что Я издавна сделал это, в древние дни предначертал это, а ныне выполнил тем, что ты опустошаешь крепкие города, {превращая} их в груды развалин?
37:26 οὐ ου not ταῦτα ουτος this; he ἤκουσας ακουω hear πάλαι παλαι long ago ἃ ος who; what ἐγὼ εγω I ἐποίησα ποιεω do; make ἐξ εκ from; out of ἀρχαίων αρχαιος original; ancient ἡμερῶν ημερα day συνέταξα συντασσω coordinate; arrange νῦν νυν now; present δὲ δε though; while ἐπέδειξα επιδεικνυμι display; show ἐξερημῶσαι εξερημοω nation; caste ἐν εν in ὀχυροῖς οχυρος and; even ἐνοικοῦντας ενοικεω dwell in; inhabit ἐν εν in πόλεσιν πολις city ὀχυραῖς οχυρος firm; lasting
37:26 הֲ hᵃ הֲ [interrogative] לֹֽוא־ lˈô- לֹא not שָׁמַ֤עְתָּ šāmˈaʕtā שׁמע hear לְ lᵊ לְ to מֵֽ mˈē מִן from רָחֹוק֙ rāḥôq רָחֹוק remote אֹותָ֣הּ ʔôṯˈāh אֵת [object marker] עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make מִ֥ mˌi מִן from ימֵי ymˌê יֹום day קֶ֖דֶם qˌeḏem קֶדֶם front וִ wi וְ and יצַרְתִּ֑יהָ yṣartˈîhā יצר shape עַתָּ֣ה ʕattˈā עַתָּה now הֲבֵאתִ֔יהָ hᵃvēṯˈîhā בוא come וּ û וְ and תְהִ֗י ṯᵊhˈî היה be לְ lᵊ לְ to הַשְׁאֹ֛ות hašʔˈôṯ שׁאה be waste גַּלִּ֥ים gallˌîm גַּל heap נִצִּ֖ים niṣṣˌîm נצה decay עָרִ֥ים ʕārˌîm עִיר town בְּצֻרֹֽות׃ bᵊṣurˈôṯ בָּצוּר fortified
37:26. numquid non audisti quae olim fecerim ei ex diebus antiquis ego plasmavi illud et nunc adduxi et factum est in eradicationem collium conpugnantium et civitatum munitarumHast thou not heard what I have done to him of old? from the days of old I have formed it: and now I have brought it to effect: and it hath come to pass that hills fighting together, and fenced cities should be destroyed.
26. Hast thou not heard how I have done it long ago, and formed it of ancient times? now have I brought it to pass, that thou shouldest be to lay waste fenced cities into ruinous heaps.
37:26. Hast thou not heard long ago, [how] I have done it; [and] of ancient times, that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities [into] ruinous heaps.
37:26. Have you not heard what I have done to it in past times? In ancient times, I formed it. And now I have brought it forth. And it has been made so that the hills and the fortified cities would fight together, unto its destruction.
Hast thou not heard long ago, [how] I have done it; [and] of ancient times, that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities [into] ruinous heaps:

37:26 Разве не слышал ты, что Я издавна сделал это, в древние дни предначертал это, а ныне выполнил тем, что ты опустошаешь крепкие города, {превращая} их в груды развалин?
37:26
οὐ ου not
ταῦτα ουτος this; he
ἤκουσας ακουω hear
πάλαι παλαι long ago
ος who; what
ἐγὼ εγω I
ἐποίησα ποιεω do; make
ἐξ εκ from; out of
ἀρχαίων αρχαιος original; ancient
ἡμερῶν ημερα day
συνέταξα συντασσω coordinate; arrange
νῦν νυν now; present
δὲ δε though; while
ἐπέδειξα επιδεικνυμι display; show
ἐξερημῶσαι εξερημοω nation; caste
ἐν εν in
ὀχυροῖς οχυρος and; even
ἐνοικοῦντας ενοικεω dwell in; inhabit
ἐν εν in
πόλεσιν πολις city
ὀχυραῖς οχυρος firm; lasting
37:26
הֲ hᵃ הֲ [interrogative]
לֹֽוא־ lˈô- לֹא not
שָׁמַ֤עְתָּ šāmˈaʕtā שׁמע hear
לְ lᵊ לְ to
מֵֽ mˈē מִן from
רָחֹוק֙ rāḥôq רָחֹוק remote
אֹותָ֣הּ ʔôṯˈāh אֵת [object marker]
עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make
מִ֥ mˌi מִן from
ימֵי ymˌê יֹום day
קֶ֖דֶם qˌeḏem קֶדֶם front
וִ wi וְ and
יצַרְתִּ֑יהָ yṣartˈîhā יצר shape
עַתָּ֣ה ʕattˈā עַתָּה now
הֲבֵאתִ֔יהָ hᵃvēṯˈîhā בוא come
וּ û וְ and
תְהִ֗י ṯᵊhˈî היה be
לְ lᵊ לְ to
הַשְׁאֹ֛ות hašʔˈôṯ שׁאה be waste
גַּלִּ֥ים gallˌîm גַּל heap
נִצִּ֖ים niṣṣˌîm נצה decay
עָרִ֥ים ʕārˌîm עִיר town
בְּצֻרֹֽות׃ bᵊṣurˈôṯ בָּצוּר fortified
37:26. numquid non audisti quae olim fecerim ei ex diebus antiquis ego plasmavi illud et nunc adduxi et factum est in eradicationem collium conpugnantium et civitatum munitarum
Hast thou not heard what I have done to him of old? from the days of old I have formed it: and now I have brought it to effect: and it hath come to pass that hills fighting together, and fenced cities should be destroyed.
37:26. Hast thou not heard long ago, [how] I have done it; [and] of ancient times, that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities [into] ruinous heaps.
37:26. Have you not heard what I have done to it in past times? In ancient times, I formed it. And now I have brought it forth. And it has been made so that the hills and the fortified cities would fight together, unto its destruction.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
37:26: Lay waste defended cities into ruinous heaps "Lay waste warlike nations; strong fenced cities" - גלים נצים gallim nitstsim. It is not easy to give a satisfactory account of these two words, which have greatly embarrassed all the interpreters, ancient and modern. For גלים gallim I read גוים goyim, as the Septuagint do in this place, εθνη. The word נצים netsim the Vulgate renders in this place compugnantium; in the parallel place, Kg2 19:25, pugnantium; and the Septuagint μαχιμων, fighting, warlike. This rendering is as well authorized as any other that I know of; and, with the reading of the Septuagint, perfectly clears up the construction. See the margin on all the preceding verses.
Albert Barnes: Notes on the Bible - 1834
37:26: Hast thou not heard - This is evidently the language of God addressed to Sennacherib. It is designed to state to him that he was under his control; that this was the reason Isa 37:27 why the inhabitants of the nations had been unable to resist him; that he was entirely in his hands Isa 37:28; and that lie would control him as he pleased Isa 37:29.
Long ago how I have done it - You boast that all this is by your own counsel and power. Yet I have done it; that is, I have purposed, planned, arranged it long ago (compare Isa 22:11).
That thou shouldest be to lay waste - I have raised you up for this purpose, and you have been entirely under my control (see the note at Isa 10:5).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:26: long ago: etc. or, how I have made it long ago, and formed it of ancient times, Should I now bring it to be laid waste, and defenced cities to be ruinous heaps?.
how I: Isa 10:5, Isa 10:6, Isa 10:15, Isa 45:7, Isa 46:10, Isa 46:11; Gen 50:20; Psa 17:13, Psa 76:10; Amo 3:6; Act 2:23, Act 4:27, Act 4:28; Pe1 2:8; Jde 1:4
Carl Friedrich Keil and Franz Delitzsch
37:26
And yet what he was able to do was not the result of his own power, but of the counsel of God, which he subserved. Fourth turn, "Hast thou not heart? I have done it long ago, from (K. lemin, since) the days of ancient time have I formed it, and now brought it to pass (הבאתיה, K. הביאתיה): that thou shouldst lay waste fortified cities into desolate stone heaps; and their inhabitants, powerless, were terrified, and were put to shame (ובשׁוּ, K. ויּבשׁוּ): became herb of the field and green of the turf, herb of the house-tops, and a corn-field (וּשׁדמה, K. and blighted corn) before the blades." L'mērâcōq (from afar) is not to be connected with the preceding words, but according to the parallel with those which follow. The historical reality, in this instance the Assyrian judgment upon the nations, had had from all eternity an ideal reality in God (see at Is 22:11). The words are addressed to the Assyrian; and as his instrumentality formed the essential part of the divine purpose, וּתהי does not mean "there should," but "thou shouldest," e!mellej e)chremw=sai (cf., Is 44:14-15, and Hab 1:17). K. has להשׁות instead of להשׁאות (though not as chethib, in which case it would have to be pointed להשׁות), a singularly syncopated hiphil (for לשׁאות). The point of comparison in the four figures is the facility with which they can be crushed. The nations in the presence of the Assyrian became, as it were, weak, delicate grasses, with roots only rooted in the surface, or like a cornfield with the stalk not yet formed (shedēmâh, Is 16:8), which could easily be rooted up, and did not need to be cut down with the sickle. This idea is expressed still more strikingly in Kings, "like corn blighted (shedēphâh, compare shiddâpōn, corn-blight) before the shooting up of the stalk;" the Assyrian being regarded as a parching east wind, which destroys the seed before the stalk is formed.
Geneva 1599
37:26 Hast thou not heard long ago, [how] I have done it; [and] of ancient times, (r) that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste fortified cities [into] ruinous heaps.
(r) Signifying that God did not make his Church to destroy it, but to preserve it: and therefore he says that he formed it of old, even in his eternal counsel which cannot be changed.
John Gill
37:26 Hast thou not heard long ago?.... By report, by reading the history of ancient times, or by means of the prophets; these are the words of the Lord to Sennacherib. The Targum adds,
"what I did to Pharaoh king of Egypt;''
Tit follows:
how I have done it; and of ancient times that I have formed it? meaning either the decree in his own breast from all eternity, and which he had published by his prophets, of raising up him, this wicked prince, to be the scourge of nations; or by the "it" are meant the people of the Jews, God's Israel, whom he had made, formed into a body politic, and into a church state, and had done great things for, in bringing them out of Egypt, leading them through the Red sea, providing for them, and protecting them in the wilderness, subduing nations under them, and settling them in the land of Canaan;
now have I brought it to pass, that thou shouldest be to lay waste defenced cities into ruinous heaps (t); which some render interrogatively,
now should I bring, it to be laid waste, and fenced cities to be ruinous heaps? that is, the people of the Jews, the city of Jerusalem, and other fenced cities? no, I will not: or the meaning is, that that decree, which he had framed and formed in his own mind from all eternity, he was now bringing to pass; which was, that this king of Babylon should be a waster and destroyer of fortified cities, which he should reduce to heaps of ruin; wherefore he had no reason to vaunt as he had done, for he was only an instrument of executing the purposes and designs of God, though it was not in his heart, nor did he so mean.
(t) "in acervos et flores", "into heaps and flowers", that is, into heaps of dust, which being moved, and raised by the wind, fly away like flowers and blossoms of trees; so Gussetius, "in acervos volantes, aut ad volandum excitatos, scil. dum redacti in pulveres, magna ex parte, volant, excitati a ventis", Comment. Ebr. p. 502.
Robert Jamieson, A. R. Fausset and David Brown
37:26 Reply of God to Sennacherib.
long ago--join, rather, with "I have done it." Thou dost boast that it is all by thy counsel and might: but it is I who, long ago, have ordered it so (Is 22:11); thou wert but the instrument in My hands (Is 10:5, Is 10:15). This was the reason why "the inhabitants were of small power before thee" (Is 37:27), namely, that I ordered it so; yet thou art in My hands, and I know thy ways (Is 37:28), and I will check thee (Is 37:29). Connect also, "I from ancient times have arranged ('formed') it." However, English Version is supported by Is 33:13; Is 45:6, Is 45:21; Is 48:5.
37:2737:27: եւ զբնակիչս քաղաքաց յիւրաքանչիւր ամրոցաց, թողի՛ ՚ի ձեռաց՝ եւ ցամաքեցան. եւ եղեն իբրեւ զխո՛տ ցամաքեալ ՚ի վերայ տանեաց՝ եւ իբրեւ զսէզ չորացեալ։
27 նաեւ բոլոր բերդաքաղաքների բնակիչներին: Ձեռքից բաց թողի, եւ նրանք չորացան, դարձան ինչպէս տանիքի վրայ այրուած խոտ, ինչպէս չորացած սէզ:
27 Ուստի անոնց բնակիչներուն ձեռքը կարճ ըլլալուն համար Զարհուրեցան ու շփոթեցան։Անոնք դաշտի խոտի եւ կանանչ բանջարի պէս Ու տանիքի խոտի պէս Եւ դեռ չհասած ու խորշակէն զարնուած հունձքի պէս եղան։
եւ զբնակիչս քաղաքաց յիւրաքանչիւր ամրոցաց. թողի ի ձեռաց եւ ցամաքեցան, եւ եղեն իբրեւ զխոտ ցամաքեալ ի վերայ տանեաց եւ իբրեւ զսէզ չորացեալ:

37:27: եւ զբնակիչս քաղաքաց յիւրաքանչիւր ամրոցաց, թողի՛ ՚ի ձեռաց՝ եւ ցամաքեցան. եւ եղեն իբրեւ զխո՛տ ցամաքեալ ՚ի վերայ տանեաց՝ եւ իբրեւ զսէզ չորացեալ։
27 նաեւ բոլոր բերդաքաղաքների բնակիչներին: Ձեռքից բաց թողի, եւ նրանք չորացան, դարձան ինչպէս տանիքի վրայ այրուած խոտ, ինչպէս չորացած սէզ:
27 Ուստի անոնց բնակիչներուն ձեռքը կարճ ըլլալուն համար Զարհուրեցան ու շփոթեցան։Անոնք դաշտի խոտի եւ կանանչ բանջարի պէս Ու տանիքի խոտի պէս Եւ դեռ չհասած ու խորշակէն զարնուած հունձքի պէս եղան։
zohrab-1805▾ eastern-1994▾ western am▾
37:2737:27 И жители их сделались маломощны, трепещут и остаются в стыде; они стали как трава на поле и нежная зелень, как порост на кровлях и опаленный хлеб, прежде нежели выколосился.
37:27 ἀνῆκα ανιημι remiss; relax τὰς ο the χεῖρας χειρ hand καὶ και and; even ἐξηράνθησαν ξηραινω wither; dry καὶ και and; even ἐγένοντο γινομαι happen; become ὡς ως.1 as; how χόρτος χορτος grass; plant ξηρὸς ξηρος withered; dry ἐπὶ επι in; on δωμάτων δωμα housetop καὶ και and; even ὡς ως.1 as; how ἄγρωστις αγρωστις grass that mules fed on
37:27 וְ wᵊ וְ and יֹֽשְׁבֵיהֶן֙ yˈōšᵊvêhen ישׁב sit קִצְרֵי־ qiṣrê- קָצֵר short יָ֔ד yˈāḏ יָד hand חַ֖תּוּ ḥˌattû חתת be terrified וָ wā וְ and בֹ֑שׁוּ vˈōšû בושׁ be ashamed הָי֞וּ hāyˈû היה be עֵ֤שֶׂב ʕˈēśev עֵשֶׂב herb שָׂדֶה֙ śāḏˌeh שָׂדֶה open field וִ֣ wˈi וְ and ירַק yrˌaq יָרָק greens דֶּ֔שֶׁא dˈeše דֶּשֶׁא young grass חֲצִ֣יר ḥᵃṣˈîr חָצִיר grass גַּגֹּ֔ות gaggˈôṯ גָּג roof וּ û וְ and שְׁדֵמָ֖ה šᵊḏēmˌā שְׁדֵמָה terrace לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face קָמָֽה׃ qāmˈā קָמָה standing grain
37:27. habitatores earum breviata manu contremuerunt et confusi sunt facti sunt sicut faenum agri et gramen pascuae et herba tectorum quae exaruit antequam maturesceretThe inhabitants of them were weak of hand, they trembled, and were confounded: they became like the grass of the field, and the herb of the pasture, and like the grass of the housetops, which withered before it was ripe.
27. Therefore their inhabitants were of small power, they were dismayed and confounded; they were as the grass of the field, and as the green herb, as the grass on the housetops, and as a field before it be grown up.
37:27. Therefore their inhabitants [were] of small power, they were dismayed and confounded: they were [as] the grass of the field, and [as] the green herb, [as] the grass on the housetops, and [as corn] blasted before it be grown up.
37:27. Their inhabitants had unsteady hands. They trembled and were confused. They became like the plants of the field, and the grass of the pastures, and like the weeds on the rooftops, which wither before they are mature.
Therefore their inhabitants [were] of small power, they were dismayed and confounded: they were [as] the grass of the field, and [as] the green herb, [as] the grass on the housetops, and [as corn] blasted before it be grown up:

37:27 И жители их сделались маломощны, трепещут и остаются в стыде; они стали как трава на поле и нежная зелень, как порост на кровлях и опаленный хлеб, прежде нежели выколосился.
37:27
ἀνῆκα ανιημι remiss; relax
τὰς ο the
χεῖρας χειρ hand
καὶ και and; even
ἐξηράνθησαν ξηραινω wither; dry
καὶ και and; even
ἐγένοντο γινομαι happen; become
ὡς ως.1 as; how
χόρτος χορτος grass; plant
ξηρὸς ξηρος withered; dry
ἐπὶ επι in; on
δωμάτων δωμα housetop
καὶ και and; even
ὡς ως.1 as; how
ἄγρωστις αγρωστις grass that mules fed on
37:27
וְ wᵊ וְ and
יֹֽשְׁבֵיהֶן֙ yˈōšᵊvêhen ישׁב sit
קִצְרֵי־ qiṣrê- קָצֵר short
יָ֔ד yˈāḏ יָד hand
חַ֖תּוּ ḥˌattû חתת be terrified
וָ וְ and
בֹ֑שׁוּ vˈōšû בושׁ be ashamed
הָי֞וּ hāyˈû היה be
עֵ֤שֶׂב ʕˈēśev עֵשֶׂב herb
שָׂדֶה֙ śāḏˌeh שָׂדֶה open field
וִ֣ wˈi וְ and
ירַק yrˌaq יָרָק greens
דֶּ֔שֶׁא dˈeše דֶּשֶׁא young grass
חֲצִ֣יר ḥᵃṣˈîr חָצִיר grass
גַּגֹּ֔ות gaggˈôṯ גָּג roof
וּ û וְ and
שְׁדֵמָ֖ה šᵊḏēmˌā שְׁדֵמָה terrace
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
קָמָֽה׃ qāmˈā קָמָה standing grain
37:27. habitatores earum breviata manu contremuerunt et confusi sunt facti sunt sicut faenum agri et gramen pascuae et herba tectorum quae exaruit antequam maturesceret
The inhabitants of them were weak of hand, they trembled, and were confounded: they became like the grass of the field, and the herb of the pasture, and like the grass of the housetops, which withered before it was ripe.
37:27. Therefore their inhabitants [were] of small power, they were dismayed and confounded: they were [as] the grass of the field, and [as] the green herb, [as] the grass on the housetops, and [as corn] blasted before it be grown up.
37:27. Their inhabitants had unsteady hands. They trembled and were confused. They became like the plants of the field, and the grass of the pastures, and like the weeds on the rooftops, which wither before they are mature.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
37:27: Corn blasted - שדמה shedemah, parched: it does not appear that there is any good authority for this word. The true reading seems to be שדפה shedephah, blasted, as it is in six MSS. (two ancient) here, and in the other copy.
Albert Barnes: Notes on the Bible - 1834
37:27: Therefore - Not because you have so great power; but because I have rendered them incapable of resisting you.
Were of small power - Hebrew, 'Short of hand;' they were feeble, imbecile, unable to resist you.
They were dismayed - Hebrew, 'They were broken and ashamed.' Their spirits sank; they were ashamed of their feeble powers of resistance; and they submitted to the ignominy of a surrender.
They were as the grass of the field - The same idea is expressed by Sennacherib himself in Isa 10:15, though under a different image (see the note on that verse). The idea here is, as the grass of the field offers no resistance to the march of an army, so it was with the strongly fortified towns in the way of Sennacherib.
As the grass on the housetops - In eastern countries the roofs of houses are always flat. They are made of a mixture of sand gravel, or earth; and on the houses of the rich there is a firmly constructed flooring made of coals, chalk, gypsum, and ashes, made hard by being beaten or rolled. On these roofs spears of wheat, barley, or grass sometimes spring up, but they are soon withered by the heat of the sun Psa 129:6-8. The idea here, therefore, is that of the greatest feebleness. His enemies were not simply like the grass in the field, but they were like the thin, slender, and delicate blade that sprung up in the little earth on the roof of a house, where there was no room for the roots to strike down, and where it soon withered beneath the burning sun.
As corn blasted before it is grown up - Before it acquires any strength. The idea in all these phrases is substantially the same - that they were incapable of offering even the feeblest resistance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:27: their inhabitants: Isa 19:16; Num 14:9; Kg2 19:26; Psa 127:1, Psa 127:2; Jer 5:10, Jer 37:10
of small power: Heb. short of hand
as the grass of: Isa 40:6-8; Psa 37:2, Psa 90:5, Psa 90:6, Psa 92:7, Psa 103:15, Psa 129:6; Jam 1:10, Jam 1:11; Pe1 1:24
Geneva 1599
37:27 Therefore their inhabitants [were] of small power, they were dismayed and confounded: they were [as] the grass of the field, and [as] the green herb, [as] the grass on the housetops, and [as grain] blighted (s) before it is grown up.
(s) He shows that the state and power of most flourishing cities endures but a moment in respect to the Church, which will remain forever, because God is the maintainer of it.
John Gill
37:27 Therefore their inhabitants were of small power,.... Or, "short of hand" (u); it was not in the power of their hands to help themselves, because the Lord took away their strength, having determined that they should be destroyed for their sins; otherwise it would not have been in the power of Sennacherib to have subdued them; this takes off greatly from the king of Assyria's triumph, that they were a weak people, whom he had conquered, and were given up into his hands by the Lord, according to his purposes, or he had never been lord over them:
they were dismayed and confounded; not so much at the sight of Sennacherib's army, but because the Lord had dispirited them, and took away their natural courage from them, so that they became an easy prey to him:
they were as the grass of the field: which has no strength to stand before the mower:
and as the green herb; which is easily cropped with the hand of man, or eaten by the beasts of the field:
as the grass on the housetops: which has no matter of root, and is dried up with the heat of the sun:
and as corn blasted before it be grown up; before it rises up into anything of a stalk, and much less into ears; so the Targum,
"which is blasted before it comes to be ears;''
all which represent the feeble condition of the people overcome by him; so that he had not so much to glory of, as having done mighty things.
(u) breviati, "vel breves manu", Forerius; "abbreviati manu", Vatablus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
37:27 Therefore--not because of thy power, but because I made them unable to withstand thee.
grass--which easily withers (Is 40:6; Ps 37:2).
on . . . housetops--which having little earth to nourish it fades soonest (Ps 129:6-8).
corn blasted before it be grown up--SMITH translates, "The cornfield (frail and tender), before the corn is grown."
37:2837:28: Արդ զկայս հանգստեան քոյ, եւ զել եւ զմուտ ճանապարհաց քոց ես ինձէ՛ն գիտեմ.
28 Արդ, ես գիտեմ քո տեղն ու հանգրուանը, գիտեմ, թէ որ ճամփով ես գնում ու գալիս:
28 Բայց ես քու բնակութիւնդ, ելլելդ ու մտնելդ Եւ ինծի դէմ ունեցած սրտմտութիւնդ գիտեմ։
Արդ զկայս հանգստեան քո, եւ զել եւ զմուտ ճանապարհաց քոց ես ինձէն գիտեմ:

37:28: Արդ զկայս հանգստեան քոյ, եւ զել եւ զմուտ ճանապարհաց քոց ես ինձէ՛ն գիտեմ.
28 Արդ, ես գիտեմ քո տեղն ու հանգրուանը, գիտեմ, թէ որ ճամփով ես գնում ու գալիս:
28 Բայց ես քու բնակութիւնդ, ելլելդ ու մտնելդ Եւ ինծի դէմ ունեցած սրտմտութիւնդ գիտեմ։
zohrab-1805▾ eastern-1994▾ western am▾
37:2837:28 Сядешь ли ты, выйдешь ли, войдешь ли, Я знаю {всё, знаю} и дерзость твою против Меня.
37:28 νῦν νυν now; present δὲ δε though; while τὴν ο the ἀνάπαυσίν αναπαυσις respite; relief σου σου of you; your καὶ και and; even τὴν ο the ἔξοδόν εξοδος exodus σου σου of you; your καὶ και and; even τὴν ο the εἴσοδόν εισοδος inroad; entrance σου σου of you; your ἐγὼ εγω I ἐπίσταμαι επισταμαι well aware; stand over
37:28 וְ wᵊ וְ and שִׁבְתְּךָ֛ šivtᵊḵˈā ישׁב sit וְ wᵊ וְ and צֵאתְךָ֥ ṣēṯᵊḵˌā יצא go out וּ û וְ and בֹואֲךָ֖ vôʔᵃḵˌā בוא come יָדָ֑עְתִּי yāḏˈāʕᵊttî ידע know וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] הִֽתְרַגֶּזְךָ֥ hˈiṯraggezᵊḵˌā רגז quake אֵלָֽי׃ ʔēlˈāy אֶל to
37:28. habitationem tuam et egressum tuum et introitum tuum cognovi et insaniam tuam contra meI know thy dwelling, and thy going out, and thy coming in, and thy rage against me.
28. But I know thy sitting down, and thy going out, and thy coming in, and thy raging against me.
37:28. But I know thy abode, and thy going out, and thy coming in, and thy rage against me.
37:28. I know your habitation, and your arrival, and your departure, and your madness against me.
But I know thy abode, and thy going out, and thy coming in, and thy rage against me:

37:28 Сядешь ли ты, выйдешь ли, войдешь ли, Я знаю {всё, знаю} и дерзость твою против Меня.
37:28
νῦν νυν now; present
δὲ δε though; while
τὴν ο the
ἀνάπαυσίν αναπαυσις respite; relief
σου σου of you; your
καὶ και and; even
τὴν ο the
ἔξοδόν εξοδος exodus
σου σου of you; your
καὶ και and; even
τὴν ο the
εἴσοδόν εισοδος inroad; entrance
σου σου of you; your
ἐγὼ εγω I
ἐπίσταμαι επισταμαι well aware; stand over
37:28
וְ wᵊ וְ and
שִׁבְתְּךָ֛ šivtᵊḵˈā ישׁב sit
וְ wᵊ וְ and
צֵאתְךָ֥ ṣēṯᵊḵˌā יצא go out
וּ û וְ and
בֹואֲךָ֖ vôʔᵃḵˌā בוא come
יָדָ֑עְתִּי yāḏˈāʕᵊttî ידע know
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
הִֽתְרַגֶּזְךָ֥ hˈiṯraggezᵊḵˌā רגז quake
אֵלָֽי׃ ʔēlˈāy אֶל to
37:28. habitationem tuam et egressum tuum et introitum tuum cognovi et insaniam tuam contra me
I know thy dwelling, and thy going out, and thy coming in, and thy rage against me.
37:28. But I know thy abode, and thy going out, and thy coming in, and thy rage against me.
37:28. I know your habitation, and your arrival, and your departure, and your madness against me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
37:28: But I know - The language of God. 'I am well acquainted with all that pertains to you. You neither go out to war, nor return, nor abide in your capital without my providential direction' (see the notes at Isa 10:5-7).
Thy abode - Margin, 'Sitting.' Among the Hebrews, sitting down, rising up, and going out, were phrases to describe the whole of a man's life and actions (compare Deu 6:7; Deu 28:6; Kg1 3:7; Psa 121:8). God here says that he knew the place where he dwelt, and he was able to return him again to it Isa 37:29.
And thy rage against me - (See Isa 37:4).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:28: I know: Psa 139:2-11; Pro 5:21, Pro 15:3; Jer 23:23, Jer 23:24; Rev 2:13
abode: or sitting
Carl Friedrich Keil and Franz Delitzsch
37:28
Asshur is Jehovah's chosen instrument while thus casting down the nations, which are "short-handed against him," i.e., incapable of resisting him. But Jehovah afterwards places this lion under firm restraint; and before it has reached the goal set before it, He leads it back into its own land, as if with a ring through its nostril. Fifth turn, "And thy sitting down, and thy going out, and thy entering in, I know; and thy heating thyself against me. On account of thy heating thyself against me, and because thy self-confidence has risen up into mine ears, I put my ring into thy nose, and my muzzle into thy lips, and lead thee back by the way by which thou hast come." Sitting down and rising up (Ps 139:2), going out and coming in (Ps 121:8), denote every kind of human activity. All the thoughts and actions, the purposes and undertakings of Sennacherib, more especially with regard to the people of Jehovah, were under divine control. יען is followed by the infinitive, which is then continued in the finite verb, just as in Is 30:12. שׁאננך (another reading, שׁאננך) is used as a substantive, and denotes the Assyrians' complacent and scornful self-confidence (Ps 123:4), and has nothing to do with שׁאון (Targum, Abulw., Rashi, Kimchi, Rosenmller, Luzzatto). The figure of the leading away with a nose-ring (chachı̄ with a latent dagesh, חא to prick, hence chōach, Arab. chōch, chōcha, a narrow slit, literally means a cut or aperture) is repeated in Ezek 38:4. Like a wild beast that had been subdued by force, the Assyrian would have to return home, without having achieved his purpose with Judah (or with Egypt).
Geneva 1599
37:28 But I know thy abode, and thy (t) going out, and thy coming in, and thy rage against me.
(t) Meaning, his counsels and enterprises.
John Gill
37:28 But I know thy abode, and thy going out, and thy coming in,.... Where he dwelt, what he did at home, his secret councils, cabals, contrivances, schemes and plans for the compassing of his ends, the subduing of kingdoms, and setting up an universal monarchy; and his going out of Babylon, his marches, and counter marches, and his entrance into the land of Judea; there was not a motion made, or a step taken in the cabinet or camp, but what were known to the Lord; so the Targum,
"thy sitting in council, and thy going out abroad to make war, and thy coming into the land of Israel, are manifest before me:''
and thy rage against me; against his people, against the city that was called by his name, against the temple where he was worshipped, particularly against his servant Hezekiah, because he would not immediately deliver up the city to him. The Targum and Syriac versions render it, "before me"; and then the meaning is, "thy rage", wrath and fury, "is before me": or manifest to me; and which he could restrain at pleasure, as he promises to do in the next verse.
Robert Jamieson, A. R. Fausset and David Brown
37:28 abode--rather, "sitting down" (Ps 139:2). The expressions here describe a man's whole course of life (Deut 6:7; Deut 28:6; 3Kings 3:7; Ps 121:8). There is also a special reference to Sennacherib's first being at home, then going forth against Judah and Egypt, and raging against Jehovah (Is 37:4).
37:2937:29: եւ սրտմտութիւն քո զոր սրտմտեցեր, եւ դառնութիւն քո ե՛լ առաջի իմ. եւ արկից վարապան ՚ի ցռուկք քո, եւ դանդանաւանդ ՚ի կզակս քո. եւ դարձուցից զքեզ ընդ նո՛յն ճանապարհ ընդ որ եկիր[10007]։
29 Քո զայրոյթն ու բարկութիւնը, քո մաղձոտութիւնն ինձ համար ակներեւ են, դրա համար էլ լկամ պիտի հագցնեմ քո մռութին ու սանձ՝ քո կզակին եւ յետ պիտի դարձնեմ քեզ նոյն ճանապարհով, որով եկար:
29 Որովհետեւ ինծի դէմ ունեցած սրտմտութիւնդ Ու քու ամբարտաւանութիւնդ իմ ականջներուս հասան, Ես ալ իմ կարթս քու քիթդ եւ իմ սանձս քու բերանդ պիտի դնեմ Ու քու եկած ճամբայէդ քեզ ետ պիտի դարձնեմ։
Եւ սրտմտութիւն քո զոր սրտմտեցեր, եւ [555]դառնութիւն քո ել առաջի`` իմ. եւ արկից վարապան ի ցռուկ քո, եւ դանդանաւանդ ի կզակս քո. եւ դարձուցից զքեզ ընդ նոյն ճանապարհ ընդ որ եկիր:

37:29: եւ սրտմտութիւն քո զոր սրտմտեցեր, եւ դառնութիւն քո ե՛լ առաջի իմ. եւ արկից վարապան ՚ի ցռուկք քո, եւ դանդանաւանդ ՚ի կզակս քո. եւ դարձուցից զքեզ ընդ նո՛յն ճանապարհ ընդ որ եկիր[10007]։
29 Քո զայրոյթն ու բարկութիւնը, քո մաղձոտութիւնն ինձ համար ակներեւ են, դրա համար էլ լկամ պիտի հագցնեմ քո մռութին ու սանձ՝ քո կզակին եւ յետ պիտի դարձնեմ քեզ նոյն ճանապարհով, որով եկար:
29 Որովհետեւ ինծի դէմ ունեցած սրտմտութիւնդ Ու քու ամբարտաւանութիւնդ իմ ականջներուս հասան, Ես ալ իմ կարթս քու քիթդ եւ իմ սանձս քու բերանդ պիտի դնեմ Ու քու եկած ճամբայէդ քեզ ետ պիտի դարձնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
37:2937:29 За твою дерзость против Меня и за то, что надмение твое дошло до ушей Моих, Я вложу кольцо Мое в ноздри твои и удила Мои в рот твой, и возвращу тебя назад тою же дорогою, которою ты пришел.
37:29 ὁ ο the δὲ δε though; while θυμός θυμος provocation; temper σου σου of you; your ὃν ος who; what ἐθυμώθης θυμοω provoke; be / get angry καὶ και and; even ἡ ο the πικρία πικρια bitterness σου σου of you; your ἀνέβη αναβαινω step up; ascend πρός προς to; toward με με me καὶ και and; even ἐμβαλῶ εμβαλλω inject; cast in φιμὸν φιμος into; for τὴν ο the ῥῖνά ρις of you; your καὶ και and; even χαλινὸν χαλινος bridle εἰς εις into; for τὰ ο the χείλη χειλος lip; shore σου σου of you; your καὶ και and; even ἀποστρέψω αποστρεφω turn away; alienate σε σε.1 you τῇ ο the ὁδῷ οδος way; journey ᾗ ος who; what ἦλθες ερχομαι come; go ἐν εν in αὐτῇ αυτος he; him
37:29 יַ֚עַן ˈyaʕan יַעַן motive הִתְרַגֶּזְךָ֣ hiṯraggezᵊḵˈā רגז quake אֵלַ֔י ʔēlˈay אֶל to וְ wᵊ וְ and שַׁאֲנַנְךָ֖ šaʔᵃnanᵊḵˌā שַׁאֲנָן at ease עָלָ֣ה ʕālˈā עלה ascend בְ vᵊ בְּ in אָזְנָ֑י ʔoznˈāy אֹזֶן ear וְ wᵊ וְ and שַׂמְתִּ֨י śamtˌî שׂים put חַחִ֜י ḥaḥˈî חָח thorn בְּ bᵊ בְּ in אַפֶּ֗ךָ ʔappˈeḵā אַף nose וּ û וְ and מִתְגִּי֙ miṯgˌî מֶתֶג bridle בִּ bi בְּ in שְׂפָתֶ֔יךָ śᵊfāṯˈeʸḵā שָׂפָה lip וַ wa וְ and הֲשִׁ֣יבֹתִ֔יךָ hᵃšˈîvōṯˈîḵā שׁוב return בַּ ba בְּ in † הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֥אתָ bˌāṯā בוא come בָּֽהּ׃ bˈāh בְּ in
37:29. cum fureres adversum me superbia tua ascendit in aures meas ponam ergo circulum in naribus tuis et frenum in labiis tuis et reducam te in viam per quam venistiWhen thou wast mad against me, thy pride came up to my ears: therefore I will put a ring in thy nose, and a bit between thy lips, and I will turn thee back by the way by which thou camest.
29. Because of thy raging against me, and for that thine arrogancy is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.
37:29. Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.
37:29. When you became angry against me, your arrogance rose up to my ears. Therefore, I will place a ring in your nose, and a bit between your lips. And I will turn you back on the road by which you arrived.
Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest:

37:29 За твою дерзость против Меня и за то, что надмение твое дошло до ушей Моих, Я вложу кольцо Мое в ноздри твои и удила Мои в рот твой, и возвращу тебя назад тою же дорогою, которою ты пришел.
37:29
ο the
δὲ δε though; while
θυμός θυμος provocation; temper
σου σου of you; your
ὃν ος who; what
ἐθυμώθης θυμοω provoke; be / get angry
καὶ και and; even
ο the
πικρία πικρια bitterness
σου σου of you; your
ἀνέβη αναβαινω step up; ascend
πρός προς to; toward
με με me
καὶ και and; even
ἐμβαλῶ εμβαλλω inject; cast in
φιμὸν φιμος into; for
τὴν ο the
ῥῖνά ρις of you; your
καὶ και and; even
χαλινὸν χαλινος bridle
εἰς εις into; for
τὰ ο the
χείλη χειλος lip; shore
σου σου of you; your
καὶ και and; even
ἀποστρέψω αποστρεφω turn away; alienate
σε σε.1 you
τῇ ο the
ὁδῷ οδος way; journey
ος who; what
ἦλθες ερχομαι come; go
ἐν εν in
αὐτῇ αυτος he; him
37:29
יַ֚עַן ˈyaʕan יַעַן motive
הִתְרַגֶּזְךָ֣ hiṯraggezᵊḵˈā רגז quake
אֵלַ֔י ʔēlˈay אֶל to
וְ wᵊ וְ and
שַׁאֲנַנְךָ֖ šaʔᵃnanᵊḵˌā שַׁאֲנָן at ease
עָלָ֣ה ʕālˈā עלה ascend
בְ vᵊ בְּ in
אָזְנָ֑י ʔoznˈāy אֹזֶן ear
וְ wᵊ וְ and
שַׂמְתִּ֨י śamtˌî שׂים put
חַחִ֜י ḥaḥˈî חָח thorn
בְּ bᵊ בְּ in
אַפֶּ֗ךָ ʔappˈeḵā אַף nose
וּ û וְ and
מִתְגִּי֙ miṯgˌî מֶתֶג bridle
בִּ bi בְּ in
שְׂפָתֶ֔יךָ śᵊfāṯˈeʸḵā שָׂפָה lip
וַ wa וְ and
הֲשִׁ֣יבֹתִ֔יךָ hᵃšˈîvōṯˈîḵā שׁוב return
בַּ ba בְּ in
הַ the
דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֥אתָ bˌāṯā בוא come
בָּֽהּ׃ bˈāh בְּ in
37:29. cum fureres adversum me superbia tua ascendit in aures meas ponam ergo circulum in naribus tuis et frenum in labiis tuis et reducam te in viam per quam venisti
When thou wast mad against me, thy pride came up to my ears: therefore I will put a ring in thy nose, and a bit between thy lips, and I will turn thee back by the way by which thou camest.
37:29. Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.
37:29. When you became angry against me, your arrogance rose up to my ears. Therefore, I will place a ring in your nose, and a bit between your lips. And I will turn you back on the road by which you arrived.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
37:29: Will I put my hook in thy nose - Et fraenum meum: Jonathan vocem מתג metheg, interpretatus est זמם zemam, i.e., annulum, sive uncum, eumque ferreum, quem infigunt naribus camelae: eoque trahitur, quoniam illa feris motibus agitur: et hoc est, quod discimus in Talmude; et camela cum annulo narium: scilicet, egreditur die sabbathi. "And my bridle: Jonathan interprets the word metheg by zemam, a ring, or that iron hook which they put in the nostrils of a camel to lead her about, check her in her restiveness, etc. And this is what we mean in the Talmud, when we say, And the camel with the ring of her nostrils shall go out on the Sabbath day." - Jarchi in Kg2 19:28. Ponam circulum in naribus tuis. "I will put a ring in thy nostrils." - Jerome. Just as at this day they put a ring into the nose of the bear, the buffalo, and other wild beasts, to lead them, and to govern them when they are unruly. Bulls are often ringed thus in several parts of England. The Hindoos compare a person who is the slave of his wife to a cow led by the ring in her nose.
Albert Barnes: Notes on the Bible - 1834
37:29: Because thy rage and thy tumult - Or rather, thy pride, thy insolence, thy vain boasting.
Therefore will I put my hook in thy nose - This is a most striking expression, denoting the complete control which God had over the haughty monarch, and his ability to direct him as he pleased. The language is taken from the custom of putting a ring or hook in the nose of a wild animal for the purpose of governing and guiding it. The most violent animals may be thus completely governed, and this is often done with those animals that are fierce and untameable. The Arabs often pursue this course in regard to the camel; and thus have it under entire control. A similar image is used in respect to the king of Egypt Eze 29:4. The idea is, that God would control and govern the wild and ambitious spirit of the Assyrian, and that with infinite ease he could conduct him again to his own land.
And my bridle - (See the note at Isa 30:28).
And I will turn thee back - (See Isa 37:37).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:29: rage: Isa 37:10, Isa 36:4, Isa 36:10; Kg2 19:27, Kg2 19:28; Job 15:25, Job 15:26; Psa 2:1-3, Psa 46:6, Psa 93:3, Psa 93:4; Nah 1:9-11; Joh 15:22, Joh 15:23; Act 9:4
tumult: Psa 74:4, Psa 74:23, Psa 83:2; Mat 27:24; Act 22:22
will I: Isa 30:28; Job 41:2; Psa 32:9; Eze 29:4, Eze 38:4; Amo 4:2
Geneva 1599
37:29 Because thy rage against me, and thy tumult, is come up into my ears, therefore I will put my (u) hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou (x) camest.
(u) Because Sennacherib showed himself as a devouring fish and furious beast, he uses these similarities to teach how he will take him and guide him.
(x) You will lose your labour.
John Gill
37:29 Because thy rage against me, and thy tumult is come up into mine ears,..... The rage which Sennacherib expressed both by Rabshakeh, and in his letter against Hezekiah and his people, is taken by the Lord as against himself; so great was his care of them, and concern for them; and indeed there was a great deal of blasphemy belched out against himself; and so the Syriac version renders the next word, translated "tumult", "thy blasphemy"; though that may rather intend the blustering noise that Rabshakeh made, or the noise of the Assyrian army, the chariots and horsemen, and the multitude of the soldiers, which was not only heard by the Jews, and was terrible to them, but was taken notice of by the Lord, who had it in derision; hence he adds:
therefore will I put my hook in thy nose, and my bridle in thy lips; comparing Sennacherib to leviathan, or the great whale, or to some very large and unruly fish, not easily caught and managed; see Job 41:1, or to a bear, or buffalo, in whose noses men put iron rings, and lead them about at pleasure; and also to a horse or mule, which are managed by the bit and bridle; signifying hereby the strength, fierceness, and fury of the Assyrian monarch, and the power of God to restrain him, which he could easily do:
and I will turn thee back by the way by which thou camest; from Jerusalem, the same way he came to it, to his own land again, and so he did, Is 37:37.
Robert Jamieson, A. R. Fausset and David Brown
37:29 tumult--insolence.
hook in . . . nose--Like a wild beast led by a ring through the nose, he shall be forced back to his own country (compare Job 41:1-2; Ezek 19:4; Ezek 29:4; Ezek 38:4). In a bas-relief of Khorsabad, captives are led before the king by a cord attached to a hook, or ring, passing through the under lip or the upper lip, and nose.
37:3037:30: Այլ քեզ ա՛յս եղիցի նշան. կերիցես ա՛յս ամ զսերմանեալդ, եւ յամէ եւս կերիցես զմնացորդսն. եւ յամին երրորդում սերմանեսջիք եւ հնձեսջի՛ք, տնկեսջի՛ք այգիս՝ եւ կերիջի՛ք զպտուղ նորա[10008]։ [10008] ՚Ի լուս՛՛. ՚ի վերայ՝ զմնացորդսն, նշանակի՝ սիմ. Ինքնեակ։ Ոմանք. Զպտուղ նոցա։
30 Իսկ քեզ համար, Եզեկիա՛, թող սա նշան լինի. այս տարի պիտի ուտէք սերմանուածը, միւս տարին պիտի ուտէք մնացորդները, իսկ երրորդ տարին պիտի ցանէք ու հնձէք, այգիներ տնկէք եւ ուտէք նրանց պտուղը:
30 «Եւ ասիկա քեզի նշան ըլլայ, Այս տարի ինքնիրմէ բուսածը Ու երկրորդ տարին ինկած հատերէն բուսածը պիտի ուտէք Ու երրորդ տարին ցանեցէ՛ք ու հնձեցէ՛քԵւ այգիներ տնկեցէ՛ք ու անոնց պտուղը կերէ՛ք։
Այլ քեզ այս եղիցի նշան. կերիցես այս ամ [556]զսերմանեալդ, եւ յամէ եւս կերիցես [557]զմնացորդսն, եւ յամին երրորդում սերմանեսջիք եւ հնձեսջիք, տնկեսջիք այգիս եւ կերիջիք զպտուղ նորա:

37:30: Այլ քեզ ա՛յս եղիցի նշան. կերիցես ա՛յս ամ զսերմանեալդ, եւ յամէ եւս կերիցես զմնացորդսն. եւ յամին երրորդում սերմանեսջիք եւ հնձեսջի՛ք, տնկեսջի՛ք այգիս՝ եւ կերիջի՛ք զպտուղ նորա[10008]։
[10008] ՚Ի լուս՛՛. ՚ի վերայ՝ զմնացորդսն, նշանակի՝ սիմ. Ինքնեակ։ Ոմանք. Զպտուղ նոցա։
30 Իսկ քեզ համար, Եզեկիա՛, թող սա նշան լինի. այս տարի պիտի ուտէք սերմանուածը, միւս տարին պիտի ուտէք մնացորդները, իսկ երրորդ տարին պիտի ցանէք ու հնձէք, այգիներ տնկէք եւ ուտէք նրանց պտուղը:
30 «Եւ ասիկա քեզի նշան ըլլայ, Այս տարի ինքնիրմէ բուսածը Ու երկրորդ տարին ինկած հատերէն բուսածը պիտի ուտէք Ու երրորդ տարին ցանեցէ՛ք ու հնձեցէ՛քԵւ այգիներ տնկեցէ՛ք ու անոնց պտուղը կերէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
37:3037:30 И вот, тебе, Езекия, знамение: ешьте в этот год выросшее от упавшего зерна, и на другой год самородное; а на третий год сейте и жните, и садите виноградные сады, и ешьте плоды их.
37:30 τοῦτο ουτος this; he δέ δε though; while σοι σοι you τὸ ο the σημεῖον σημειον sign φάγε φαγω swallow; eat τοῦτον ουτος this; he τὸν ο the ἐνιαυτὸν ενιαυτος cycle; period ἃ ος who; what ἔσπαρκας σπειρω sow τῷ ο the δὲ δε though; while ἐνιαυτῷ ενιαυτος cycle; period τῷ ο the δευτέρῳ δευτερος second τὸ ο the κατάλειμμα καταλειμμα leftover; remnant τῷ ο the δὲ δε though; while τρίτῳ τριτος third σπείραντες σπειρω sow ἀμήσατε αμαω mow καὶ και and; even φυτεύσατε φυτευω plant ἀμπελῶνας αμπελων vineyard καὶ και and; even φάγεσθε εσθιω eat; consume τὸν ο the καρπὸν καρπος.1 fruit αὐτῶν αυτος he; him
37:30 וְ wᵊ וְ and זֶה־ zeh- זֶה this לְּךָ֣ llᵊḵˈā לְ to הָ hā הַ the אֹ֔ות ʔˈôṯ אֹות sign אָכֹ֤ול ʔāḵˈôl אכל eat הַ ha הַ the שָּׁנָה֙ ššānˌā שָׁנָה year סָפִ֔יחַ sāfˈîₐḥ סָפִיחַ growth וּ û וְ and בַ va בְּ in † הַ the שָּׁנָ֥ה ššānˌā שָׁנָה year הַ ha הַ the שֵּׁנִ֖ית ššēnˌîṯ שֵׁנִי second שָׁחִ֑יס šāḥˈîs שָׁחִיס [uncertain] וּ û וְ and בַ va בְּ in † הַ the שָּׁנָ֣ה ššānˈā שָׁנָה year הַ ha הַ the שְּׁלִישִׁ֗ית ššᵊlîšˈîṯ שְׁלִישִׁי third זִרְע֧וּ zirʕˈû זרע sow וְ wᵊ וְ and קִצְר֛וּ qiṣrˈû קצר harvest וְ wᵊ וְ and נִטְע֥וּ niṭʕˌû נטע plant כְרָמִ֖ים ḵᵊrāmˌîm כֶּרֶם vineyard וְו *wᵊ וְ and אִכְל֥וּאכול *ʔiḵlˌû אכל eat פִרְיָֽם׃ firyˈām פְּרִי fruit
37:30. tibi autem hoc erit signum comede hoc anno quae sponte nascuntur et in anno secundo pomis vescere in anno autem tertio seminate et metite et plantate vineas et comedite fructum earumBut to thee this shall be a sign: Eat this year the things that spring of themselves, and in the second year eat fruits: but in the third year sow and reap, and plant vineyards, and eat the fruit of them.
30. And this shall be the sign unto thee: ye shall eat this year that which groweth of itself, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof.
37:30. And this [shall be] a sign unto thee, Ye shall eat [this] year such as groweth of itself; and the second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof.
37:30. But this shall be a sign for you: Eat, in this year, whatever springs up on its own. And in the second year, eat fruits. But in the third year, sow and reap, and plant vineyards, and eat their fruit.
And this [shall be] a sign unto thee, Ye shall eat [this] year such as groweth of itself; and the second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof:

37:30 И вот, тебе, Езекия, знамение: ешьте в этот год выросшее от упавшего зерна, и на другой год самородное; а на третий год сейте и жните, и садите виноградные сады, и ешьте плоды их.
37:30
τοῦτο ουτος this; he
δέ δε though; while
σοι σοι you
τὸ ο the
σημεῖον σημειον sign
φάγε φαγω swallow; eat
τοῦτον ουτος this; he
τὸν ο the
ἐνιαυτὸν ενιαυτος cycle; period
ος who; what
ἔσπαρκας σπειρω sow
τῷ ο the
δὲ δε though; while
ἐνιαυτῷ ενιαυτος cycle; period
τῷ ο the
δευτέρῳ δευτερος second
τὸ ο the
κατάλειμμα καταλειμμα leftover; remnant
τῷ ο the
δὲ δε though; while
τρίτῳ τριτος third
σπείραντες σπειρω sow
ἀμήσατε αμαω mow
καὶ και and; even
φυτεύσατε φυτευω plant
ἀμπελῶνας αμπελων vineyard
καὶ και and; even
φάγεσθε εσθιω eat; consume
τὸν ο the
καρπὸν καρπος.1 fruit
αὐτῶν αυτος he; him
37:30
וְ wᵊ וְ and
זֶה־ zeh- זֶה this
לְּךָ֣ llᵊḵˈā לְ to
הָ הַ the
אֹ֔ות ʔˈôṯ אֹות sign
אָכֹ֤ול ʔāḵˈôl אכל eat
הַ ha הַ the
שָּׁנָה֙ ššānˌā שָׁנָה year
סָפִ֔יחַ sāfˈîₐḥ סָפִיחַ growth
וּ û וְ and
בַ va בְּ in
הַ the
שָּׁנָ֥ה ššānˌā שָׁנָה year
הַ ha הַ the
שֵּׁנִ֖ית ššēnˌîṯ שֵׁנִי second
שָׁחִ֑יס šāḥˈîs שָׁחִיס [uncertain]
וּ û וְ and
בַ va בְּ in
הַ the
שָּׁנָ֣ה ššānˈā שָׁנָה year
הַ ha הַ the
שְּׁלִישִׁ֗ית ššᵊlîšˈîṯ שְׁלִישִׁי third
זִרְע֧וּ zirʕˈû זרע sow
וְ wᵊ וְ and
קִצְר֛וּ qiṣrˈû קצר harvest
וְ wᵊ וְ and
נִטְע֥וּ niṭʕˌû נטע plant
כְרָמִ֖ים ḵᵊrāmˌîm כֶּרֶם vineyard
וְו
*wᵊ וְ and
אִכְל֥וּאכול
*ʔiḵlˌû אכל eat
פִרְיָֽם׃ firyˈām פְּרִי fruit
37:30. tibi autem hoc erit signum comede hoc anno quae sponte nascuntur et in anno secundo pomis vescere in anno autem tertio seminate et metite et plantate vineas et comedite fructum earum
But to thee this shall be a sign: Eat this year the things that spring of themselves, and in the second year eat fruits: but in the third year sow and reap, and plant vineyards, and eat the fruit of them.
37:30. And this [shall be] a sign unto thee, Ye shall eat [this] year such as groweth of itself; and the second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof.
37:30. But this shall be a sign for you: Eat, in this year, whatever springs up on its own. And in the second year, eat fruits. But in the third year, sow and reap, and plant vineyards, and eat their fruit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
37:30: And this shall be a sign unto thee - It is evident that the discourse here is turned from Sennacherib to Hezekiah. Such transitions, without distinctly indicating them, are common in Isaiah. God had in the pRev_ious verses, in the form of a direct personal address, foretold the defeat of Sennacherib, and thc confusion of his plans. He here turns and gives to Hezekiah the assurance that Jerusalem would be delivered. On the meaning of the word 'sign,' see the note at Isa 7:14. Commentators have been much perplexed in the exposition of the passage before us, to know how that which was to occur one, two, or three years after the event, could be a sign of the fulfillment of the prophecy. Many have supposed that the year in which this was spoken was a Sabbatic year, in which the lands were not cultivated, but were suffered to lie still Lev. 35:2-7; and that the year following was the year of Jubilee, in which also the lands were to remain uncultivated. They suppose that the idea is, that the Jews might be assured that they would not experience the evils of famine which they had anticipated from the Assyrians, because the divine promise gave them assurance of supply in the Sabbatic year, and in the year of Jubilee, and that although their fields had been laid waste by the Assyrian, yet their needs would be supplied, until on the third year they would be permitted in quietness to cultivate their land, and that this would be to them a sign, or a token of the divine interposition. But to this there are two obvious objections:
1. There is not the slightest evidence that the year in which Sennacherib besieged Jerusalem was a Sabbatic year, or that the following year was the Jubilee. No mention is made of this in the history, nor is it possible to prove it from any part of the sacred narrative.
2. It is still difficult to see, even if it were so, how that which was to occur two or three years after the event, could be a sign to Hezekiah then of the truth of what Isaiah had predicted.
Rosenmuller suggests that the two years in which they are mentioned as sustained by the spontaneous productions of the earth were the two years in which Judea had been already ravaged by Sennacherib, and that the third year was the one in which the prophet was now speaking, and that the prediction means that in that very year they would be permitted to sow and reap. In the explanation of the passage, it is to be observed that the word 'sign' is used in a variety of significations. It may be used as an indication of anything unseen Gen 1:14; or as a military ensign Num 2:2; or as a sign of something future, an omen Isa 8:18; or as a token, argument, proof Gen 17:2; Exo 31:13. It may be used as a sign or token of the truth of a prophecy; that is, when some minor event furnishes a proof that the whole prophecy would be fulfilled Exo 3:12; Sa1 2:34; Sa1 10:7, Sa1 10:9. Or it may be used as a wonder, a prodigy, a miracle Deu 4:34; Deu 6:22.
In the case before us, it seems to mean that, in the events predicted here, Hezekiah would have a token or argument that the land was completely freed from the invasion of Sennacherib. Though a considerable part of his army would be destroyed; though the monarch himself would be compelled to flee, yet Hezekiah would not from that fact alone have the assurance that he would not rally his forces, and return to invade the land. There would be every inducement arising from disappointment and the rage of defeat for him to do it. To compose the mind of Hezekiah in regard to this, this assurance was given, that the land would be quiet, and that the fact that it would remain quiet during the remainder of that year, and to the third year would be a sign, or demonstration that the Assyrian army was entirely withdrawn, and that all danger of an invasion was at an end. The sign, therefore, does not refer so much to the past, as to the security and future prosperity which would be consequent thereon.
It would be an evidence to them that the nation would be safe, and would be favored with a high degree of prosperity (see Isa 37:31-32). It is possible that this invasion took place when it was too late to sow for that year, and that the land was so ravaged that it could not that year be cultivated. The harvests and the vincyards had been destroyed; and they would be dependent on that which the earth had spontaneously produced in those parts which had been untilled. As it was now too late to sow the land, they would be dependent in the following year on the same scanty supply. In the third year, however, they might cultivate their fields securely, and the former fertility would be restored.
Such as groweth of itself - The Hebrew word here (ספיח sâ phı̂ yach), denotes grain produced from the kernels of the former year, without new seed, and without cultivation. This, it is evident, would be a scanty supply; but we are to remember that the land had been ravaged by the army of the Assyrian.
That which springeth of the same - The word used here (שׁחיס shâ chiys), in the parallel passage in Kg2 19:29 (סחישׁ sâ chiysh), denotes that which grows of itself the third year after sowing. This production of the third year would be of course more scanty and less valuable than in the preceding year, and there can be no doubt that the Jews would be subjected to a considerable extent to the evils of want. Still, as the land would be quiet; as the people would be permitted to live in peace; it would be a sign to them that the Assyrian was finally and entirely withdrawn, and that they might return in the third year to the cultivation of their land with the assurance that this much-dreaded invasion was not again to be feared.
And in the third year - Then you may resume your agricultural operations with the assurance that you shall be undisturbed. Your two years of quiet shall have been a full demonstration to you that the Assyrian shall not return, and you may resume your employments with the assurance that all the evils of the invasion, and all apprehension of danger, are at an end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:30: this shall: Isa 7:14, Isa 38:7; Exo 3:12; Kg1 13:3-5; Kg2 19:29, Kg2 20:9
Ye shall: Isa 7:21-25; Lev 25:4, Lev 25:5, Lev 25:20-22
Carl Friedrich Keil and Franz Delitzsch
37:30
The prophet now turns to Hezekiah. "And let this be a sign to thee, Men eat this year what is self-sown; and in the second year what springs from the roots (shâc, K. sâchı̄sh); and in the third year they sow and reap and plant vineyards, and eat (chethib אכול) their fruit." According to Thenius, hasshânâh (this year) signifies the first year after Sennacherib's invasions, hasshânâh hasshēnı̄th (the second year) the current year in which the words were uttered by Hezekiah, hasshânâh hasshelı̄shith (the third year) the year that was coming in which the land would be cleared of the enemy. But understood in this way, the whole would have been no sign, but simply a prophecy that the condition of things during the two years was to come to an end in the third. It would only be a "sign" if the second year was also still in the future. By hasshânâh, therefore, we are to understand what the expression itself requires (cf., Is 29:1; Is 32:10), namely the current year, in which the people had been hindered from cultivating their fields by the Assyrian who was then in the land, and therefore had been thrown back upon the sâphı̄ach, i.e., the after growth (αὐτόματα, lxx, the self-sown), or crop which had sprung up from the fallen grains of the previous harvest (from sâphach, adjicere, see at Hab 2:15; or, according to others, effundere). It was autumn at the time when Isaiah gave this sign (Is 33:9), and the current civil year was reckoned from one autumnal equinox to the other, as, for example, in Ex 23:16, where the feast of tabernacles or harvest festival is said to fall at the close of the year; so that if the fourteenth year of Hezekiah was the year 714, the current year would extend from Tishri 714 to Tishri 713. But if in the next year also, 713-712, there was no sowing and reaping, but the people were to eat shâchis, i.e., that which grew of itself (αὐτοφυές, Aq., Theod.), and that very sparingly, not from the grains shed at the previous harvest, but from the roots of the wheat, we need not assume that this year, 713-712, happened to be a sabbatical year, in which the law required all agricultural pursuits to be suspended.
(Note: There certainly is no necessity for a sabbatical year followed by a year of jubilee, to enable us to explain the "sign," as Hofmann supposes.)
Tit is very improbable in itself that the prophet should have included a circumstance connected with the calendar in his "sign;" and, moreover, according to the existing chronological data, the year 715 had been a sabbatical year (see Hitzig). It is rather presupposed, either that the land would be too thoroughly devastated and desolate for the fields to be cultivated and sown (Keil); or, as we can hardly imagine such an impossibility as this, if we picture to ourselves the existing situation and the kind of agriculture common in Palestine, that the Assyrian would carry out his expedition to Egypt in this particular year (713-12), and returning through Judah, would again prevent the sowing of the corn (Hitzig, Knobel). But in the third year, that is to say the year 712-11, freedom and peace would prevail again, and there would be nothing more to hinder the cultivation of the fields or vineyards. If this should be the course of events during the three years, it would be a sign to king Hezekiah that the fate of the Assyrian would be no other than that predicated. The year 712-11 would be the peremptory limit appointed him, and the year of deliverance.
Geneva 1599
37:30 And this [shall be] a (y) sign to thee, Ye shall eat
[this] year such as groweth of itself; and the (z) second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit of them.
(y) God gives signs after two sorts: some go before the thing as the signs that Moses worked in Egypt, which were for the confirmation of their faith, and some go after the thing, as the sacrifice, which they were commanded to make three days after their departure: and these latter are to keep the blessings of God in our remembrance, of which sort this here is.
(z) He promises that for two years the ground would feed them of itself.
John Gill
37:30 And this shall be a sign unto thee,.... Not to Sennacherib, but to Hezekiah; for here the Lord turns himself from the former, and directs his speech to the latter, in order to comfort him under the dreadful apprehensions he had of the Assyrian monarch, and his army; assuring him of deliverance; giving him a sign or token of it, and which was a wonder, as the word sometimes signifies, and was no less marvellous than the deliverance itself:
ye shall eat this year such as groweth of itself: and the second year that which springeth of the same: and in the third year sow ye, and reap and plant vineyards, and eat the fruit thereof: all which was very wonderful; for whereas, either through the invasion of the land, and the siege of the city, they could not till their land as they had used to do, or what was upon it was destroyed or eaten up by the Assyrian army; and yet, through the wonderful providence of God, the earth of its own accord yielded that very year a sufficiency for them; and though the second year was, as it is thought, a sabbatical year, when the land had rest, and by the law was not to be tilled, yet it also produced of itself what was sufficient for their support; and then the third year being entirely free from the enemy, and all fears of his return, they go about their business as formerly, to sowing and reaping corn, and planting vineyards, and enjoying the fruit of their labours; all which falling out according to this prediction, must greatly confirm the mind of Hezekiah, and make him easy as to any future attempt upon him he might fear. The Vulgate Latin version renders the second clause, "ye shall eat apples the second year"; and so Symmachus, but without foundation.
Robert Jamieson, A. R. Fausset and David Brown
37:30 Addressed to Hezekiah.
sign--a token which, when fulfilled, would assure him of the truth of the whole prophecy as to the enemy's overthrow. The two years, in which they were sustained by the spontaneous growth of the earth, were the two in which Judea had been already ravaged by Sennacherib (Is 32:10). Thus translate: "Ye did eat (the first year) such as groweth of itself, and in the second year that . . . but in this third year sow ye," &c., for in this year the land shall be delivered from the foe. The fact that Sennacherib moved his camp away immediately after shows that the first two years refer to the past, not to the future [ROSENMULLER]. Others, referring the first two years to the future, get over the difficulty of Sennacherib's speedy departure, by supposing that year to have been the sabbatical year, and the second year the jubilee; no indication of this appears in the context.
37:3137:31: Եւ եղիցին մնացորդքն Հրէաստանի արձակել արմատս ՚ի խոնարհ, եւ տալ պտուղ ՚ի վեր[10009]։ [10009] Ոմանք. Արձակեալ արմատս։
31 Հրէաստանում մնացածները արմատներ պիտի արձակեն դէպի ներքեւ եւ պտուղ պիտի տան վերեւում,
31 Եւ Յուդային տանը ազատուած մնացորդը Վարէն արմատ պիտի արձակէ Ու վերէն պտուղ պիտի տայ։
Եւ եղիցին մնացորդքն Հրէաստանի արձակել արմատս ի խոնարհ, եւ տալ պտուղ ի վեր:

37:31: Եւ եղիցին մնացորդքն Հրէաստանի արձակել արմատս ՚ի խոնարհ, եւ տալ պտուղ ՚ի վեր[10009]։
[10009] Ոմանք. Արձակեալ արմատս։
31 Հրէաստանում մնացածները արմատներ պիտի արձակեն դէպի ներքեւ եւ պտուղ պիտի տան վերեւում,
31 Եւ Յուդային տանը ազատուած մնացորդը Վարէն արմատ պիտի արձակէ Ու վերէն պտուղ պիտի տայ։
zohrab-1805▾ eastern-1994▾ western am▾
37:3137:31 И уцелевший в доме Иудином остаток пустит опять корень внизу и принесет плод вверху,
37:31 καὶ και and; even ἔσονται ειμι be οἱ ο the καταλελειμμένοι καταλειπω leave behind; remain ἐν εν in τῇ ο the Ιουδαίᾳ ιουδαια Ioudaia; Iuthea φυήσουσιν φυω sprout ῥίζαν ριζα root κάτω κατω down; below καὶ και and; even ποιήσουσιν ποιεω do; make σπέρμα σπερμα seed ἄνω ανω.1 upward; above
37:31 וְ wᵊ וְ and יָ֨סְפָ֜ה yˌāsᵊfˈā יסף add פְּלֵיטַ֧ת pᵊlêṭˈaṯ פְּלֵיטָה escape בֵּית־ bêṯ- בַּיִת house יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah הַ ha הַ the נִּשְׁאָרָ֖ה nnišʔārˌā שׁאר remain שֹׁ֣רֶשׁ šˈōreš שֹׁרֶשׁ root לְ lᵊ לְ to מָ֑טָּה mˈāṭṭā מַטָּה low place וְ wᵊ וְ and עָשָׂ֥ה ʕāśˌā עשׂה make פְרִ֖י fᵊrˌî פְּרִי fruit לְ lᵊ לְ to מָֽעְלָה׃ mˈāʕᵊlā מַעַל top
37:31. et mittet id quod salvatum fuerit de domo Iuda et quod reliquum est radicem deorsum et faciet fructum sursumAnd that which shall be saved of the house of Juda, and which is left, shall take root downward, and shall bear fruit upward:
31. And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward.
37:31. And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward:
37:31. And what will be saved from the house of Judah, and what is left behind, will form deep roots, and will bear high fruits.
And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward:

37:31 И уцелевший в доме Иудином остаток пустит опять корень внизу и принесет плод вверху,
37:31
καὶ και and; even
ἔσονται ειμι be
οἱ ο the
καταλελειμμένοι καταλειπω leave behind; remain
ἐν εν in
τῇ ο the
Ιουδαίᾳ ιουδαια Ioudaia; Iuthea
φυήσουσιν φυω sprout
ῥίζαν ριζα root
κάτω κατω down; below
καὶ και and; even
ποιήσουσιν ποιεω do; make
σπέρμα σπερμα seed
ἄνω ανω.1 upward; above
37:31
וְ wᵊ וְ and
יָ֨סְפָ֜ה yˌāsᵊfˈā יסף add
פְּלֵיטַ֧ת pᵊlêṭˈaṯ פְּלֵיטָה escape
בֵּית־ bêṯ- בַּיִת house
יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah
הַ ha הַ the
נִּשְׁאָרָ֖ה nnišʔārˌā שׁאר remain
שֹׁ֣רֶשׁ šˈōreš שֹׁרֶשׁ root
לְ lᵊ לְ to
מָ֑טָּה mˈāṭṭā מַטָּה low place
וְ wᵊ וְ and
עָשָׂ֥ה ʕāśˌā עשׂה make
פְרִ֖י fᵊrˌî פְּרִי fruit
לְ lᵊ לְ to
מָֽעְלָה׃ mˈāʕᵊlā מַעַל top
37:31. et mittet id quod salvatum fuerit de domo Iuda et quod reliquum est radicem deorsum et faciet fructum sursum
And that which shall be saved of the house of Juda, and which is left, shall take root downward, and shall bear fruit upward:
37:31. And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward:
37:31. And what will be saved from the house of Judah, and what is left behind, will form deep roots, and will bear high fruits.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
37:31: And the remnant that is escaped - (See the margin.) Those that are left of the Jews. The ten tribes had been carried away; and it is not improbable that the inhabitants of the kingdom of Judah had been reduced by want, and by the siege of Lachish, Libnah, etc. It is not to be supposed that Sennacherib could have invaded the land, and spread desolation for so long a time, without diminishing the number of the people. The promise in the passage is, that those who were left should flourish and increase. The land should be at rest; and under the administration of their wise and pious king their number would be augmented, and their happiness promoted.
Shall again take root downward - Like a tree that had been pRev_ented by any cause from growing or bearing fruit. A tree, to bear well, must be in a soil where it can strike its roots deep. The sense is, that all obstructions to their growth and prosperity would be removed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:31: remnant that is escaped of the house of Judah: Heb. escaping of the house of Judah that remaineth, Isa 1:9, Isa 6:13, Isa 10:20-22; Jer 44:28
take: Isa 27:6, Isa 65:9; Kg2 19:30, Kg2 19:31; Psa 80:9; Jer 30:19; Rom 9:27, Rom 11:5; Gal 3:29
Carl Friedrich Keil and Franz Delitzsch
37:31
Seventh turn, "And that which is escaped of the house of Judah, that which remains will again take root downward, and bear fruit upward. For from Jerusalem will a remnant go forth, and a fugitive from Mount Zion; the zeal of Jehovah of hosts (K. chethib omits tsebhâ'ōth) will carry this out." The agricultural prospect of the third year shapes itself there into a figurative representation of the fate of Judah. Isaiah's watchword, "a remnant shall return," is now fulfilled; Jerusalem has been spared, and becomes the source of national rejuvenation. You year the echo of Is 5:24; Is 9:6, and also of Is 27:6. The word tsebhâ'ōth is wanting in Kings, here as well as in Is 37:17; in fact, this divine name is, as a rule, very rare in the book of Kings, where it only occurs in the first series of accounts of Elijah (3Kings 18:15; 3Kings 19:10, 3Kings 19:14; cf., 4Kings 3:14).
Geneva 1599
37:31 And (a) the remnant that hath escaped of the house of Judah shall again take root downward, and bear fruit upward:
(a) They whom God has delivered out of the hands of the Assyrians will prosper: and this properly belongs to the Church.
John Gill
37:31 And the remnant that is escaped of the house of Judah,.... The few that escaped out of the cities of Judah, upon Sennacherib's invasion of the land, and besieging and taking the fenced cities thereof, who fled to Jerusalem for safety; these were a type of the remnant, according to the election of grace, the few that are chosen of God, the special people redeemed by Christ, the little flock of his, the small number that enter in at the strait gate, and are saved; and who escape, not the fall of Adam, nor the imputation of his sin, nor the corruption of nature, nor the pollutions of the world in a state of nature; but who escape the vengeance of divine justice, the curse of a righteous law, wrath to come, and the damnation of hell; which is owing to the love of God, the covenant of his grace, the suretyship engagements of Christ, and his performance of them; these are the household of faith, God's confessing and professing people, who are Jews inwardly, of whom there are but a few; of these it is said, they
shall again take root downward, and bear fruit upward. The Targum is,
"as a tree which sends forth its roots below, and lifts up its branches above.''
The sense is, that those people that fled from their own habitations to Jerusalem should return thither again upon the breaking up of the siege, and be firmly settled, and live peaceably and prosperously, abounding with all good things, which may be applied, mystically, to true believers taking root again in the love of God, which is a hidden root, and is the source of salvation, and all the blessings of it, and is in itself immovable; and though the saints are secured in it, and by it, and nothing can root them out of it, yet they are sometimes shaken with doubts and fears about their interest in it; when there is again a fresh taking root in it, and that is, when they have a strong and lively persuasion of it, which produces fruitfulness in the exercise of faith, hope, and love, and in Gospel obedience; and also to their taking root in Christ, who is as a root unto them, hidden, and out of sight to the world, mean and abject, yet the source of all happiness to the saints, who have a being in him, are born by him, and receive sap and nourishment from him; and though their faith of interest in him may be sometimes shaken, yet there is a fresh taking root by new acts of faith upon him, which produce fruitfulness; the fruits brought forth by such are good works, which spring from the seed of grace, are owing to divine goodness, to the dews of grace, are pleasant and acceptable to God through Christ, and profitable unto men; these are called the fruits of the Spirit, and of righteousness, and are meet for repentance, and are brought forth openly and publicly, which may be signified by being bore upwards.
Robert Jamieson, A. R. Fausset and David Brown
37:31 remnant--Judah remained after the ten tribes were carried away; also those of Judah who should survive Sennacherib's invasion are meant.
37:3237:32: Զի յԵրուսաղէմ եղիցին մնացեալք, եւ ՚ի լերին Սիովնի ապրեալք. զի նախանձ Տեառն զօրութեանց արար զայս։
32 որովհետեւ նրանք Երուսաղէմում պիտի լինեն, եւ փրկուածները՝ Սիոն լերան վրայ. Զօրութիւնների Տիրոջ նախանձախանդրութեամբ է այդպէս լինելու»:
32 Քանզի Երուսաղէմէն՝ մնացորդ մը Ու Սիօն լեռնէն՝ ազատուածներու խումբ մը պիտի գայ. Ասիկա զօրքերու Տէրոջը նախանձը պիտի ընէ»։
Զի յԵրուսաղէմ եղիցին մնացեալք, եւ ի լերին Սիոնի ապրեալք. զի նախանձ Տեառն զօրութեանց արար զայս:

37:32: Զի յԵրուսաղէմ եղիցին մնացեալք, եւ ՚ի լերին Սիովնի ապրեալք. զի նախանձ Տեառն զօրութեանց արար զայս։
32 որովհետեւ նրանք Երուսաղէմում պիտի լինեն, եւ փրկուածները՝ Սիոն լերան վրայ. Զօրութիւնների Տիրոջ նախանձախանդրութեամբ է այդպէս լինելու»:
32 Քանզի Երուսաղէմէն՝ մնացորդ մը Ու Սիօն լեռնէն՝ ազատուածներու խումբ մը պիտի գայ. Ասիկա զօրքերու Տէրոջը նախանձը պիտի ընէ»։
zohrab-1805▾ eastern-1994▾ western am▾
37:3237:32 ибо из Иерусалима произойдет остаток, и спасенное от горы Сиона. Ревность Господа Саваофа соделает это.
37:32 ὅτι οτι since; that ἐξ εκ from; out of Ιερουσαλημ ιερουσαλημ Jerusalem ἐξελεύσονται εξερχομαι come out; go out οἱ ο the καταλελειμμένοι καταλειπω leave behind; remain καὶ και and; even οἱ ο the σῳζόμενοι σωζω save ἐξ εκ from; out of ὄρους ορος mountain; mount Σιων σιων Siōn; Sion ὁ ο the ζῆλος ζηλος zeal; jealousy κυρίου κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ποιήσει ποιεω do; make ταῦτα ουτος this; he
37:32 כִּ֤י kˈî כִּי that מִ mi מִן from ירֽוּשָׁלִַ֨ם֙ yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem תֵּצֵ֣א tēṣˈē יצא go out שְׁאֵרִ֔ית šᵊʔērˈîṯ שְׁאֵרִית rest וּ û וְ and פְלֵיטָ֖ה fᵊlêṭˌā פְּלֵיטָה escape מֵ mē מִן from הַ֣ר hˈar הַר mountain צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion קִנְאַ֛ת qinʔˈaṯ קִנְאָה jealousy יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service תַּֽעֲשֶׂה־ tˈaʕᵃśeh- עשׂה make זֹּֽאת׃ ס zzˈōṯ . s זֹאת this
37:32. quia de Hierusalem exibunt reliquiae et salvatio de monte Sion zelus Domini exercituum faciet istudFor out of Jerusalem shall go forth a remnant, and salvation from mount Sion: the zeal of the Lord of hosts shall do this.
32. For out of Jerusalem shall go forth a remnant, and out of mount Zion they that shall escape: the zeal of the LORD of hosts shall perform this.
37:32. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this.
37:32. For from Jerusalem, a remnant shall go forth, and salvation from mount Zion. The zeal of the Lord of hosts will accomplish this.
For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this:

37:32 ибо из Иерусалима произойдет остаток, и спасенное от горы Сиона. Ревность Господа Саваофа соделает это.
37:32
ὅτι οτι since; that
ἐξ εκ from; out of
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐξελεύσονται εξερχομαι come out; go out
οἱ ο the
καταλελειμμένοι καταλειπω leave behind; remain
καὶ και and; even
οἱ ο the
σῳζόμενοι σωζω save
ἐξ εκ from; out of
ὄρους ορος mountain; mount
Σιων σιων Siōn; Sion
ο the
ζῆλος ζηλος zeal; jealousy
κυρίου κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ποιήσει ποιεω do; make
ταῦτα ουτος this; he
37:32
כִּ֤י kˈî כִּי that
מִ mi מִן from
ירֽוּשָׁלִַ֨ם֙ yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
תֵּצֵ֣א tēṣˈē יצא go out
שְׁאֵרִ֔ית šᵊʔērˈîṯ שְׁאֵרִית rest
וּ û וְ and
פְלֵיטָ֖ה fᵊlêṭˌā פְּלֵיטָה escape
מֵ מִן from
הַ֣ר hˈar הַר mountain
צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion
קִנְאַ֛ת qinʔˈaṯ קִנְאָה jealousy
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
תַּֽעֲשֶׂה־ tˈaʕᵃśeh- עשׂה make
זֹּֽאת׃ ס zzˈōṯ . s זֹאת this
37:32. quia de Hierusalem exibunt reliquiae et salvatio de monte Sion zelus Domini exercituum faciet istud
For out of Jerusalem shall go forth a remnant, and salvation from mount Sion: the zeal of the Lord of hosts shall do this.
37:32. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this.
37:32. For from Jerusalem, a remnant shall go forth, and salvation from mount Zion. The zeal of the Lord of hosts will accomplish this.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
37:32: Shall go forth a remnant - The word 'remnant' means that which is left; and does not of necessity imply that it should be a small portion. No doubt a part of the Jews were destroyed in the invasion of Sennacherib, but the assurance is here given that a portion of them would remain in safety, and that they would constitute that from which the future prosperity of the state would arise.
And they that escape - Margin, 'The escaping,' that is, the remnant.
The zeal - (See the note at Isa 9:7).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:32: they that escape: Heb. the escaping
the zeal: Isa 37:20, Isa 9:7, Isa 59:17; Kg2 19:31; Joe 2:18; Zac 1:14
John Gill
37:32 For out of Jerusalem shall go forth a remnant,.... The Targum is,
"the rest of the righteous;''
the same as before; who, when the city should be free from the enemy, would go out of it, and return to their former settlements, in the several parts of Judea; a type of those who went out of Jerusalem with the Gospel of Christ, and spread it not only in Judea, but in the Gentile world:
and they that escape out of Mount Zion; the same persons, differently described; some of whom were in the city of Jerusalem, and others in the fort of Zion, but departed from hence when the siege was broke up. The Targum is,
"and the escaped of them that confirm the law out of Mount Zion;''
see Is 2:3,
the zeal of the Lord of hosts shall do this: his concern for his own honour and glory, and his great love to his people, shall engage him to perform all that is here promised and foretold. The Targum is,
"by the word of the Lord of hosts this shall be done.''
37:3337:33: Վասն այսորիկ ա՛յսպէս ասէ Տէր ՚ի վերայ թագաւորին Ասորեստանեայց. Մի՛ մտցէ ՚ի քաղաքս յայս, եւ մի՛ նետս արկցէ ՚ի վերայ դորա. եւ մի՛ փակեսցէ զդա վահանօք, եւ մի՛ պաշարեսցէ զդա պատնիշօք[10010]. [10010] Բազումք յաւելուն. Մի՛ մտցէ նա ՚ի քաղաքս։
33 Դրա համար էլ Տէրն այսպէս է ասում Ասորեստանի թագաւորի մասին. «Նա չպիտի մտնի այդ քաղաքը, նետեր չպիտի արձակի դրա վրայ, դա չպիտի փակի վահաններով եւ ոչ էլ պատնէշներով պիտի պաշարի դա,
33 Ասոր համար Ասորեստանի թագաւորին վրայով Տէրը այսպէս կ’ըսէ.«Անիկա այս քաղաքը պիտի չմտնէ, Անոր նետ պիտի չնետէ, Անոր դէմ պատնէշ պիտի չկանգնեցնէ, այլ
Վասն այսորիկ այսպէս ասէ Տէր ի վերայ թագաւորին Ասորեստանեայց. Մի՛ մտցէ ի քաղաքս յայս, եւ մի՛ նետս արկցէ ի վերայ դորա. եւ մի՛ փակեսցէ զդա վահանօք, եւ մի՛ պաշարեսցէ զդա պատնիշօք:

37:33: Վասն այսորիկ ա՛յսպէս ասէ Տէր ՚ի վերայ թագաւորին Ասորեստանեայց. Մի՛ մտցէ ՚ի քաղաքս յայս, եւ մի՛ նետս արկցէ ՚ի վերայ դորա. եւ մի՛ փակեսցէ զդա վահանօք, եւ մի՛ պաշարեսցէ զդա պատնիշօք[10010].
[10010] Բազումք յաւելուն. Մի՛ մտցէ նա ՚ի քաղաքս։
33 Դրա համար էլ Տէրն այսպէս է ասում Ասորեստանի թագաւորի մասին. «Նա չպիտի մտնի այդ քաղաքը, նետեր չպիտի արձակի դրա վրայ, դա չպիտի փակի վահաններով եւ ոչ էլ պատնէշներով պիտի պաշարի դա,
33 Ասոր համար Ասորեստանի թագաւորին վրայով Տէրը այսպէս կ’ըսէ.«Անիկա այս քաղաքը պիտի չմտնէ, Անոր նետ պիտի չնետէ, Անոր դէմ պատնէշ պիտի չկանգնեցնէ, այլ
zohrab-1805▾ eastern-1994▾ western am▾
37:3337:33 Посему так говорит Господь о царе Ассирийском:
37:33 διὰ δια through; because of τοῦτο ουτος this; he οὕτως ουτως so; this way λέγει λεγω tell; declare κύριος κυριος lord; master ἐπὶ επι in; on βασιλέα βασιλευς monarch; king Ἀσσυρίων ασσυριος not μὴ μη not εἰσέλθῃ εισερχομαι enter; go in εἰς εις into; for τὴν ο the πόλιν πολις city ταύτην ουτος this; he οὐδὲ ουδε not even; neither μὴ μη not βάλῃ βαλλω cast; throw ἐπ᾿ επι in; on αὐτὴν αυτος he; him βέλος βελος missile οὐδὲ ουδε not even; neither μὴ μη not ἐπιβάλῃ επιβαλλω impose; cast on ἐπ᾿ επι in; on αὐτὴν αυτος he; him θυρεὸν θυρεος shield οὐδὲ ουδε not even; neither μὴ μη not κυκλώσῃ κυκλοω encircle; surround ἐπ᾿ επι in; on αὐτὴν αυτος he; him χάρακα χαραξ palisade
37:33 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur לֹ֤א lˈō לֹא not יָבֹוא֙ yāvô בוא come אֶל־ ʔel- אֶל to הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יֹורֶ֥ה yôrˌeh ירה cast שָׁ֖ם šˌām שָׁם there חֵ֑ץ ḥˈēṣ חֵץ arrow וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יְקַדְּמֶ֣נָּה yᵊqaddᵊmˈennā קדם be in front מָגֵ֔ן māḡˈēn מָגֵן shield וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִשְׁפֹּ֥ךְ yišpˌōḵ שׁפך pour עֳלֶ֖יהָ ʕᵒlˌeʸhā עַל upon סֹלְלָֽה׃ sōlᵊlˈā סֹלֲלָה rampart
37:33. propterea haec dicit Dominus de rege Assyriorum non introibit civitatem hanc et non iaciet ibi sagittam et non occupabit eam clypeus et non mittet in circuitu eius aggeremWherefore thus saith the Lord concerning the king of the Assyrians: He shall not come into this city, nor shoot an arrow into it, nor come before it with shield, nor cast a trench about it.
33. Therefore thus saith the LORD concerning the king of Assyria, He shall not come unto this city, nor shoot an arrow there, neither shall he come before it with shield, nor cast a mount against it.
37:33. Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it.
37:33. For this reason, thus says the Lord about the king of the Assyrians: He will not enter this city, nor shoot an arrow into it, nor overtake it with a shield, nor dig a rampart all around it.
Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it:

37:33 Посему так говорит Господь о царе Ассирийском: <<не войдет он в этот город и не бросит туда стрел{ы}, и не приступит к нему со щитом, и не насыплет против него вала.
37:33
διὰ δια through; because of
τοῦτο ουτος this; he
οὕτως ουτως so; this way
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐπὶ επι in; on
βασιλέα βασιλευς monarch; king
Ἀσσυρίων ασσυριος not
μὴ μη not
εἰσέλθῃ εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
πόλιν πολις city
ταύτην ουτος this; he
οὐδὲ ουδε not even; neither
μὴ μη not
βάλῃ βαλλω cast; throw
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
βέλος βελος missile
οὐδὲ ουδε not even; neither
μὴ μη not
ἐπιβάλῃ επιβαλλω impose; cast on
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
θυρεὸν θυρεος shield
οὐδὲ ουδε not even; neither
μὴ μη not
κυκλώσῃ κυκλοω encircle; surround
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
χάρακα χαραξ palisade
37:33
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
לֹ֤א lˈō לֹא not
יָבֹוא֙ yāvô בוא come
אֶל־ ʔel- אֶל to
הָ הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יֹורֶ֥ה yôrˌeh ירה cast
שָׁ֖ם šˌām שָׁם there
חֵ֑ץ ḥˈēṣ חֵץ arrow
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יְקַדְּמֶ֣נָּה yᵊqaddᵊmˈennā קדם be in front
מָגֵ֔ן māḡˈēn מָגֵן shield
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִשְׁפֹּ֥ךְ yišpˌōḵ שׁפך pour
עֳלֶ֖יהָ ʕᵒlˌeʸhā עַל upon
סֹלְלָֽה׃ sōlᵊlˈā סֹלֲלָה rampart
37:33. propterea haec dicit Dominus de rege Assyriorum non introibit civitatem hanc et non iaciet ibi sagittam et non occupabit eam clypeus et non mittet in circuitu eius aggerem
Wherefore thus saith the Lord concerning the king of the Assyrians: He shall not come into this city, nor shoot an arrow into it, nor come before it with shield, nor cast a trench about it.
37:33. Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it.
37:33. For this reason, thus says the Lord about the king of the Assyrians: He will not enter this city, nor shoot an arrow into it, nor overtake it with a shield, nor dig a rampart all around it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Albert Barnes: Notes on the Bible - 1834
37:33: He shall not come into this city - Sennacherib encamped probably on the northeast side of the city, and his army was destroyed there (see the notes at Isa 10:28 ff.)
Nor shoot an arrow there - That is, nor shoot an arrow within the walls of the city.
Nor come before it with shields - (See the note at Isa 21:5). The meaning here is, that the army should not be permitted to come before the city defended with shields, and prepared with the means of attack and defense.
Nor cast a bank against it - A mound; a pile of earth thrown up in the manner of a fort to defend the assailants, or to give them an advantage in attacking the walls. Sieges were conducted by throwing up banks or fortifications, behind which the army of attack could be secure to carry on their operations. Towers filled with armed men were also constructed, covered with hides and other impenetrable materials, which could be made to approach the walls, and from which those who were within could safely conduct the attack.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:33: He: Isa 8:7-10, Isa 10:32-34, Isa 17:12, Isa 17:14, Isa 33:20; Kg2 19:32-35
shields: Heb. shield
cast: Eze 21:22; Luk 19:43, Luk 19:44
Carl Friedrich Keil and Franz Delitzsch
37:33
The prophecy concerning the protection of Jerusalem becomes more definite in the last turn than it ever has been before. "Therefore thus saith Jehovah concerning the king of Asshur, He will not enter into this city, nor shoot off an arrow there; nor do they assault it with a shield, nor cast up earthworks against it. By the way by which he came (K. will come) will he return; and he will not enter into this city, saith Jehovah. And I shield this city (על, K. אל), to help it, for mine own sake, and for the sake of David my servant." According to Hitzig, this conclusion belongs to the later reporter, on account of its "suspiciously definite character." Knobel, on the other hand, sees no reason for disputing the authorship of Isaiah, inasmuch as in all probability the pestilence had already set in (Is 33:24), and threatened to cripple the Assyrian army very considerably, so that the prophet began to hope that Sennacherib might now be unable to stand against the powerful Ethiopian king. To us, however, the words "Thus saith Jehovah" are something more than a flower of speech; and we hear the language of a man exalted above the standard of the natural man, and one how has been taken, as Amos says (Amos 3:7), by God, the moulder of history into "His secret." Here also we see the prophecy at its height, towards which it has been ascending from Is 6:13 and Is 10:33-34 onwards, through the midst of obstacles accumulated by the moral condition of the nation, but with the same goal invariably in view. The Assyrian will not storm Jerusalem; there will not even be preparations for a siege. The verb qiddēm is construed with a double accusative, as in Ps 21:4 : sōlelâh refers to the earthworks thrown up for besieging purposes, as in Jer 32:24. The reading יבא instead of בּא has arisen in consequence of the eye having wandered to the following יבא. The promise in Is 37:35 sounds like Is 31:5. The reading אל for על is incorrect. One motive assigned ("for my servant David's sake") is the same as in 3Kings 15:4, etc.; and the other ("for mine own sake") the same as in Is 43:25; Is 48:11 (compare, however, Is 55:3 also). On the one hand, it is in accordance with the honour and faithfulness of Jehovah, that Jerusalem is delivered; and, on the other hand, it is the worth of David, or, what is the same thing, the love of Jehovah turned towards him, of which Jerusalem reaps the advantage.
John Gill
37:33 Therefore thus saith the Lord concerning the king of Assyria,.... The issue of his expedition, and the fruitfulness of it; how vain his attempts would be, and how successless in this undertaking:
he shall not come into this city; shall not enter into it, and take possession of it, though so sure of it; or, "shall not come unto it (w)"; for some think he never was any nearer it than Libnah, from whence he sent his letters to Hezekiah, Is 37:8,
nor shoot an arrow there; neither he nor his archers, so as to annoy or kill anyone person in it:
nor come before it with shields; or, "with a shield"; that is, he himself with one; otherwise his army under Rabshakeh was before it with men armed with shields; or the sense is, he shall not prevent it, or seize upon it, with his shielded men:
nor cast a bank against it; raise a mount, in order to fix his batteries upon, and play his artillery from, and shoot his arrows in to greater advantage.
(w) "non veniet ad civitatem hanc", Oecolampadius, Musculus, Gataker; "ad urbem hanc": Vitringa.
Robert Jamieson, A. R. Fausset and David Brown
37:33 with shields--He did come near it, but was not allowed to conduct a proper siege.
bank--a mound to defend the assailants in attacking the walls.
37:3437:34: այլ ճանապարհ ընդ որ եկն ընդ նո՛յն դարձցի, եւ ՚ի քաղաքն յայն մի՛ մտցէ։ Ա՛յսպէս ասէ Տէր[10011]. [10011] Ոմանք. Եւ ՚ի քաղաքդ յայդ մի՛ մտ՛՛։
34 այլ պիտի վերադառնայ այն նոյն ճանապարհով, որով եկել է, եւ չպիտի մտնի այդ քաղաքը:
34 Իր եկած ճամբայէն ետ պիտի դառնայ Ու այս քաղաքը պիտի չմտնէ։
այլ ճանապարհ ընդ որ եկն` ընդ նոյն դարձցի, եւ ի քաղաքդ յայդ մի՛ [558]մտցէ: Այսպէս ասէ Տէր:

37:34: այլ ճանապարհ ընդ որ եկն ընդ նո՛յն դարձցի, եւ ՚ի քաղաքն յայն մի՛ մտցէ։ Ա՛յսպէս ասէ Տէր[10011].
[10011] Ոմանք. Եւ ՚ի քաղաքդ յայդ մի՛ մտ՛՛։
34 այլ պիտի վերադառնայ այն նոյն ճանապարհով, որով եկել է, եւ չպիտի մտնի այդ քաղաքը:
34 Իր եկած ճամբայէն ետ պիտի դառնայ Ու այս քաղաքը պիտի չմտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
37:3437:34 По той же дороге, по которой пришел, возвратится, а в город сей не войдет, говорит Господь.
37:34 ἀλλὰ αλλα but τῇ ο the ὁδῷ οδος way; journey ᾗ ος who; what ἦλθεν ερχομαι come; go ἐν εν in αὐτῇ αυτος he; him ἀποστραφήσεται αποστρεφω turn away; alienate τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master
37:34 בַּ ba בְּ in † הַ the דֶּ֥רֶךְ ddˌereḵ דֶּרֶךְ way אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֖א bˌā בוא come בָּ֣הּ bˈāh בְּ in יָשׁ֑וּב yāšˈûv שׁוב return וְ wᵊ וְ and אֶל־ ʔel- אֶל to הָ hā הַ the עִ֥יר ʕˌîr עִיר town הַ ha הַ the זֹּ֛את zzˈōṯ זֹאת this לֹ֥א lˌō לֹא not יָבֹ֖וא yāvˌô בוא come נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
37:34. in via qua venit per eam revertetur et civitatem hanc non ingredietur dicit DominusBy the way that he came, he shall return, and into this city he shall not come, saith the Lord.
34. By the way that he came, by the same shall he return, and he shall not come unto this city, saith the LORD.
37:34. By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD.
37:34. He will return on the road by which he arrived. And into this city, he will not enter, says the Lord.
By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD:

37:34 По той же дороге, по которой пришел, возвратится, а в город сей не войдет, говорит Господь.
37:34
ἀλλὰ αλλα but
τῇ ο the
ὁδῷ οδος way; journey
ος who; what
ἦλθεν ερχομαι come; go
ἐν εν in
αὐτῇ αυτος he; him
ἀποστραφήσεται αποστρεφω turn away; alienate
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
37:34
בַּ ba בְּ in
הַ the
דֶּ֥רֶךְ ddˌereḵ דֶּרֶךְ way
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֖א bˌā בוא come
בָּ֣הּ bˈāh בְּ in
יָשׁ֑וּב yāšˈûv שׁוב return
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הָ הַ the
עִ֥יר ʕˌîr עִיר town
הַ ha הַ the
זֹּ֛את zzˈōṯ זֹאת this
לֹ֥א lˌō לֹא not
יָבֹ֖וא yāvˌô בוא come
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
37:34. in via qua venit per eam revertetur et civitatem hanc non ingredietur dicit Dominus
By the way that he came, he shall return, and into this city he shall not come, saith the Lord.
37:34. By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD.
37:34. He will return on the road by which he arrived. And into this city, he will not enter, says the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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Albert Barnes: Notes on the Bible - 1834
37:34: By the way that he came - (Isa 37:29; compare Isa 37:37).
And shall not come into this city - (Isa 37:33; compare Isa 29:6-8).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:34: Isa 37:29; Pro 21:30
John Gill
37:34 By the way that he came, by the same shall he return,.... Without executing his designs on Jerusalem, or other places; he shall lose his labour, and make the best of his way to his own country, without turning to the right or left, in order to disturb other nations, and enlarge his kingdom, being quite dispirited and confounded by what he shall meet with:
and shall not come into this city, saith the Lord; or, unto this city, as before; which is repeated to confirm it, and to show the certainty of it.
Robert Jamieson, A. R. Fausset and David Brown
37:34 (See Is 37:29, Is 37:37; Is 29:5-8).
37:3537:35: Վերակացո՛ւ եղէց քաղաքիդ այդմիկ ապրեցուցանե՛լ զդա, վասն իմ եւ վասն Դաւթի ծառայի իմոյ։
35 Այսպէս է ասում Տէրը. «Պիտի պահպանեմ այդ քաղաքը, որպէսզի փրկեմ դա՝ ինձ եւ իմ ծառայ Դաւթի համար»:
35 Ես այս քաղաքը պիտի պաշտպանեմ ու զանիկա ազատեմ Ինծի համար ու իմ ծառայիս Դաւիթին համար»։
Վերակացու եղէց քաղաքիդ այդմիկ ապրեցուցանել զդա, վասն իմ եւ վասն Դաւթի ծառայի իմոյ:

37:35: Վերակացո՛ւ եղէց քաղաքիդ այդմիկ ապրեցուցանե՛լ զդա, վասն իմ եւ վասն Դաւթի ծառայի իմոյ։
35 Այսպէս է ասում Տէրը. «Պիտի պահպանեմ այդ քաղաքը, որպէսզի փրկեմ դա՝ ինձ եւ իմ ծառայ Դաւթի համար»:
35 Ես այս քաղաքը պիտի պաշտպանեմ ու զանիկա ազատեմ Ինծի համար ու իմ ծառայիս Դաւիթին համար»։
zohrab-1805▾ eastern-1994▾ western am▾
37:3537:35 Я буду охранять город сей, чтобы спасти его ради Себя и ради Давида, раба Моего>>.
37:35 ὑπερασπιῶ υπερασπιζω over; for τῆς ο the πόλεως πολις city ταύτης ουτος this; he τοῦ ο the σῶσαι σωζω save αὐτὴν αυτος he; him δι᾿ δια through; because of ἐμὲ εμε me καὶ και and; even διὰ δια through; because of Δαυιδ δαβιδ Dabid; Thavith τὸν ο the παῖδά παις child; boy μου μου of me; mine
37:35 וְ wᵊ וְ and גַנֹּותִ֛י ḡannôṯˈî גנן enclose עַל־ ʕal- עַל upon הָ hā הַ the עִ֥יר ʕˌîr עִיר town הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this לְ lᵊ לְ to הֹֽושִׁיעָ֑הּ hˈôšîʕˈāh ישׁע help לְמַֽעֲנִ֔י lᵊmˈaʕᵃnˈî לְמַעַן because of וּ û וְ and לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of דָּוִ֥ד dāwˌiḏ דָּוִד David עַבְדִּֽי׃ ס ʕavdˈî . s עֶבֶד servant
37:35. et protegam civitatem istam ut salvem eam propter me et propter David servum meumAnd I will protect this city, and will save it for my own sake, and for the sake of David my servant.
35. For I will defend this city to save it, for mine own sake, and for my servant David’s sake.
37:35. For I will defend this city to save it for mine own sake, and for my servant David’s sake.
37:35. And I will protect this city, so that I may save it for my own sake, and for the sake of David, my servant.”
For I will defend this city to save it for mine own sake, and for my servant David' s sake:

37:35 Я буду охранять город сей, чтобы спасти его ради Себя и ради Давида, раба Моего>>.
37:35
ὑπερασπιῶ υπερασπιζω over; for
τῆς ο the
πόλεως πολις city
ταύτης ουτος this; he
τοῦ ο the
σῶσαι σωζω save
αὐτὴν αυτος he; him
δι᾿ δια through; because of
ἐμὲ εμε me
καὶ και and; even
διὰ δια through; because of
Δαυιδ δαβιδ Dabid; Thavith
τὸν ο the
παῖδά παις child; boy
μου μου of me; mine
37:35
וְ wᵊ וְ and
גַנֹּותִ֛י ḡannôṯˈî גנן enclose
עַל־ ʕal- עַל upon
הָ הַ the
עִ֥יר ʕˌîr עִיר town
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
לְ lᵊ לְ to
הֹֽושִׁיעָ֑הּ hˈôšîʕˈāh ישׁע help
לְמַֽעֲנִ֔י lᵊmˈaʕᵃnˈî לְמַעַן because of
וּ û וְ and
לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of
דָּוִ֥ד dāwˌiḏ דָּוִד David
עַבְדִּֽי׃ ס ʕavdˈî . s עֶבֶד servant
37:35. et protegam civitatem istam ut salvem eam propter me et propter David servum meum
And I will protect this city, and will save it for my own sake, and for the sake of David my servant.
37:35. For I will defend this city to save it for mine own sake, and for my servant David’s sake.
37:35. And I will protect this city, so that I may save it for my own sake, and for the sake of David, my servant.”
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Albert Barnes: Notes on the Bible - 1834
37:35: For I will defend this city - Notwithstanding all that Hezekiah had done to put it in a posture of defense (Ch2 32:1, following) still it was Yahweh alone who could preserve it.
For mine own sake - God had been reproached and blasphemed by Sennacherib. As his name and power had been thus blasphemed, he says that he would vindicate himself, and for the honor of his own insulted majesty would save the city.
And for my servant David's sake - On account of the promise which he had made to him that there should not fail a man to sit on his throne, and that the city and nation should not be destroyed until the Messiah should appear (see Psa 132:10-18).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:35: I will: Isa 31:5, Isa 38:6; Kg2 20:6
for mine: Isa 43:25, Isa 48:9-11; Deu 32:27; Eze 20:9, Eze 36:22; Eph 1:6, Eph 1:14
and for: Kg1 11:12, Kg1 11:13, Kg1 11:36, Kg1 15:4; Jer 23:5, Jer 23:6, Jer 30:9, Jer 33:15, Jer 33:16; Eze 37:24, Eze 37:25
Geneva 1599
37:35 For I will defend this city to save it for my own sake, and for my servant (b) David's sake.
(b) For my promise sake made to David.
John Gill
37:35 For I will defend this city to save it,.... Or, "shield it"; and if God will be the shield and protection of any place or people, they must needs be safe; who can hurt them?
For my own sake, and for my servant David's sake; not for the merits of the inhabitants of it, but for the sake of his own name and glory, who had been blasphemed by the Assyrian monarch, and his general; and for the sake of his servant David, in whose seed he had promised the kingdom should be established; see 2Kings 7:12 and chiefly for the sake of the Messiah, David's son, and the Lord's servant, who was to spring from Hezekiah's race, and therefore must not be cut off.
Robert Jamieson, A. R. Fausset and David Brown
37:35 I will defend--Notwithstanding Hezekiah's measures of defense (2Chron 32:3-5), Jehovah was its true defender.
mine own sake--since Jehovah's name was blasphemed by Sennacherib (Is 37:23).
David's sake--on account of His promise to David (Ps 132:17-18), and to Messiah, the heir of David's throne (Is 9:7; Is 11:1).
37:3637:36: Եւ ել հրեշտակ Տեառն, եւ սատակեաց ՚ի բանակէ անտի Ասորեստանեայցն՝ հարեւր ութսուն եւ հինգ հազար. եւ յարեան ընդ առաւօտն՝ գտին զայն ամենայն մարմին մեռեալ[10012]։ [10012] Ոմանք. ՚Ի բանակէն Ասորե՛՛... հարիւր եւ ութսուն։
36 Ապա Տիրոջ հրեշտակը ելաւ եւ Ասորեստանի բանակից հարիւր ութսունհինգ հազարին սպանեց: Առաւօտեան վեր կենալով՝ գտան բոլորի անշունչ դիակները:
36 Ու Տէրոջը հրեշտակը ելաւ եւ Ասորեստանի բանակին մէջ հարիւր ութսունըհինգ հազար մարդ զարկաւ։ Երբ առաւօտուն կանուխ ելան, ահա անոնց ամէնքը մեռած մարմիններ էին։
Եւ ել հրեշտակ Տեառն, եւ սատակեաց ի բանակէ անտի Ասորեստանեայցն հարեւր ութսուն եւ հինգ հազար. եւ յարեան ընդ առաւօտն` գտին զայն ամենայն մարմին մեռեալ:

37:36: Եւ ել հրեշտակ Տեառն, եւ սատակեաց ՚ի բանակէ անտի Ասորեստանեայցն՝ հարեւր ութսուն եւ հինգ հազար. եւ յարեան ընդ առաւօտն՝ գտին զայն ամենայն մարմին մեռեալ[10012]։
[10012] Ոմանք. ՚Ի բանակէն Ասորե՛՛... հարիւր եւ ութսուն։
36 Ապա Տիրոջ հրեշտակը ելաւ եւ Ասորեստանի բանակից հարիւր ութսունհինգ հազարին սպանեց: Առաւօտեան վեր կենալով՝ գտան բոլորի անշունչ դիակները:
36 Ու Տէրոջը հրեշտակը ելաւ եւ Ասորեստանի բանակին մէջ հարիւր ութսունըհինգ հազար մարդ զարկաւ։ Երբ առաւօտուն կանուխ ելան, ահա անոնց ամէնքը մեռած մարմիններ էին։
zohrab-1805▾ eastern-1994▾ western am▾
37:3637:36 И вышел Ангел Господень и поразил в стане Ассирийском сто восемьдесят пять тысяч {человек}. И встали поутру, и вот, всё тела мертвые.
37:36 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ἄγγελος αγγελος messenger κυρίου κυριος lord; master καὶ και and; even ἀνεῖλεν αναιρεω eliminate; take up ἐκ εκ from; out of τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks τῶν ο the Ἀσσυρίων ασσυριος hundred ὀγδοήκοντα ογδοηκοντα eighty πέντε πεντε five χιλιάδας χιλιας thousand καὶ και and; even ἐξαναστάντες εξανιστημι resurrect out; stand up from τὸ ο the πρωὶ πρωι early εὗρον ευρισκω find πάντα πας all; every τὰ ο the σώματα σωμα body νεκρά νεκρος dead
37:36 וַ wa וְ and יֵּצֵ֣א׀ yyēṣˈē יצא go out מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יַּכֶּה֙ yyakkˌeh נכה strike בְּ bᵊ בְּ in מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur מֵאָ֛ה mēʔˈā מֵאָה hundred וּ û וְ and שְׁמֹנִ֥ים šᵊmōnˌîm שְׁמֹנֶה eight וַ wa וְ and חֲמִשָּׁ֖ה ḥᵃmiššˌā חָמֵשׁ five אָ֑לֶף ʔˈālef אֶלֶף thousand וַ wa וְ and יַּשְׁכִּ֣ימוּ yyaškˈîmû שׁכם rise early בַ va בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold כֻלָּ֖ם ḵullˌām כֹּל whole פְּגָרִ֥ים pᵊḡārˌîm פֶּגֶר corpse מֵתִֽים׃ mēṯˈîm מות die
37:36. egressus est autem angelus Domini et percussit in castris Assyriorum centum octoginta quinque milia et surrexerunt mane et ecce omnes cadavera mortuorumAnd the angel of the Lord went out and slew in the camp of the Assyrians a hundred and eighty-five thousand. And they arose in the morning, and behold they were all dead corpses.
36. And the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when men arose early in the morning, behold, they were all dead corpses.
37:36. Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they [were] all dead corpses.
37:36. Then the Angel of the Lord went forth and struck down, in the camp of the Assyrians, one hundred eighty-five thousand. And they arose in the morning, and behold, all these were dead bodies.
Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they [were] all dead corpses:

37:36 И вышел Ангел Господень и поразил в стане Ассирийском сто восемьдесят пять тысяч {человек}. И встали поутру, и вот, всё тела мертвые.
37:36
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
καὶ και and; even
ἀνεῖλεν αναιρεω eliminate; take up
ἐκ εκ from; out of
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
τῶν ο the
Ἀσσυρίων ασσυριος hundred
ὀγδοήκοντα ογδοηκοντα eighty
πέντε πεντε five
χιλιάδας χιλιας thousand
καὶ και and; even
ἐξαναστάντες εξανιστημι resurrect out; stand up from
τὸ ο the
πρωὶ πρωι early
εὗρον ευρισκω find
πάντα πας all; every
τὰ ο the
σώματα σωμα body
νεκρά νεκρος dead
37:36
וַ wa וְ and
יֵּצֵ֣א׀ yyēṣˈē יצא go out
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יַּכֶּה֙ yyakkˌeh נכה strike
בְּ bᵊ בְּ in
מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
מֵאָ֛ה mēʔˈā מֵאָה hundred
וּ û וְ and
שְׁמֹנִ֥ים šᵊmōnˌîm שְׁמֹנֶה eight
וַ wa וְ and
חֲמִשָּׁ֖ה ḥᵃmiššˌā חָמֵשׁ five
אָ֑לֶף ʔˈālef אֶלֶף thousand
וַ wa וְ and
יַּשְׁכִּ֣ימוּ yyaškˈîmû שׁכם rise early
בַ va בְּ in
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
כֻלָּ֖ם ḵullˌām כֹּל whole
פְּגָרִ֥ים pᵊḡārˌîm פֶּגֶר corpse
מֵתִֽים׃ mēṯˈîm מות die
37:36. egressus est autem angelus Domini et percussit in castris Assyriorum centum octoginta quinque milia et surrexerunt mane et ecce omnes cadavera mortuorum
And the angel of the Lord went out and slew in the camp of the Assyrians a hundred and eighty-five thousand. And they arose in the morning, and behold they were all dead corpses.
37:36. Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they [were] all dead corpses.
37:36. Then the Angel of the Lord went forth and struck down, in the camp of the Assyrians, one hundred eighty-five thousand. And they arose in the morning, and behold, all these were dead bodies.
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Adam Clarke: Commentary on the Bible - 1831
37:36: Then the angel - Before "the angel, "the other copy, Kg2 19:35, adds "it came to pass the same night, that " - The Prophet Hosea, Hos 1:7, has given a plain prediction of the miraculous deliverance of the kingdom of Judah: -
"And to the house of Judah I will be tenderly merciful:
And I will save them by Jehovah their God.
And I will not save them by the bow;
Nor by sword, nor by battle;
By horses, nor by horsemen."
- L.
Albert Barnes: Notes on the Bible - 1834
37:36: Then the angel of the Lord went forth - This verse contains the record of one of the most remarkable events which have occurred in history. Many attempts have been made to explain the occurrence which is here recorded, and to trace the agencies or means which God employed. It may be observed that the use of the word 'angel' here does not determine the manner in which it was done. So far as the word is concerned, it might have been accomplished either by the power of an invisible messenger of God - a spiritual being commissioned for this purpose; or it might have been by some second causes under the direction of an angel - as the pestilence, or a storm and tempest; or it might have been by some agents sent by God whatever they were - the storm, the pestilence, or the simoom, to which the name angel might have been applied. The word 'angel' (מלאך mal'â k) from לאך lâ'ak to send) means properly one sent, a messenger, from a private person Job 1:14; from a king Sa1 16:19; Sa1 19:11, Sa1 19:14, Sa1 19:20. Then it means a messenger of God, and is applied:
(1) to an angel (Exo 23:20; Sa2 14:16; et al.);
(2) to a prophet Hag 1:13; Mal 3:1;
(3) to a priest Ecc 5:5; Mal 2:7.
The word may be applied to any messenger sent from God, whoever or whatever that may be. Thus, in Psa 104:4, the winds are said to be his angels, or messengers:
Who maketh the winds (רוחות rû achô th) his angels (מלאכיו male'â kâ yv);
The flaming fire his ministers.
The general sense of the word is that of ambassador, messenger, one sent to bear a message, to execute a commission, or to perform any work or service. It is known that the Jews were in the habit of tracing all events to the agency of invisible beings sent forth by God to accomplish his purposes in this world. There is nothing in this opinion that is contrary to reason; for there is no more improbability in the existence of a good angel than there is in the existence of a good man, or in the existence of an evil spirit than there is in the existence of a bad man. And there is no more improbability in the supposition that God employs invisible and heavenly messengers to accomplish his purposes, than there is that he employs man. Whatever, therefore, were the means used in the destruction of the Assyrian army, there is no improbability in the opinion that they were under the direction of a celestial agent sent forth to accomplish the purpose. The chief suppositions which have been made of the means of that destruction are the following:
1. It has been supposed that it was by the direct agency of an angel, without any second causes. But this supposition has not been generally adopted. It is contrary to the usual modes in which God directs the affairs of the world. His purposes are usually accomplished by some second causes, and in accordance with the usual course of events. Calvin supposes that it was accomplished by the direct agency of one or more angels sent forth for the purpose.
2. Some have supposed that it was accomplished by Tirhakah, king of Ethiopia, who is supposed to have pursned Sennacherib, and to have overthrown his army in a single night near Jerusalem. But it is sufficient to say in reply to this, that there is not the slightest historical evidence to support it; and had this been the mode, it would have been so recorded, and time fact would have been stated.
3. It has been attributed by some, among whom is Prideaux (Connection, vol. i. p. 143) and John E. Faber (the notes at Harmer's Obs., i. 65), to the hot pestilential wind which often pRev_ails in the East, and which is often represented as suddenly destroying travelers, and indeed whole caravans. This wind, called sam, simum, samiel, or simoom, has been usually supposed to be poisonous, and almost instantly destructive to life. It has been described by Mr. Bruce, by Sir R. K. Porter, by Niebuhr, and by others. Prof. Robinson has examined at length the supposition that the Assyrian army was destroyed by this wind, and has stated the results of the investigations of recent travelers. The conclusion to which he comes is, that the former accounts of the effects of this wind have been greatly exaggerated, and that the destruction of the army of the Assyrians cannot be attributed to any such cause. See the article winds, in his edition of Calmet's Dictionary. Burckhardt says of this wind, whose effects have been regarded as so poisonous and destructive, 'I am perfectly convinced that all the stories which travelers, or the inhabitants of the towns of Egypt and Syria, relate of the simoom of the desert are greatly exaggerated, and I never could hear of a single well-authenticated instance of its having proved mortal to either man or beast.' Similar testimony has been given by other modern travelers; though it is to be remarked that the testimony is rather of a negative character, and does not entirely destroy the possibility of the supposition that this so often described pestilential wind may in some instances prove fatal. It is not, however, referred to in the Scripture account of the destruction of Sennacherib; and whatever may be true of it in the deserts of Arabia or Nubia, there is no evidence whatever that such poisonous effects are ever experienced in Palestine.
4. It has been attributed to a storm of hail, accompanied with thunder and lightning. This is the opinion of Vitringa, and seems to accord with the descriptions which are given in the prophecy of the destruction of the army in Isa 29:6; Isa 30:30. To this opinion, as the most probable, I have been disposed to incline, for although these passages may be regarded as figurative, yet the more natural interpretation is to regard them as descriptive of the event. We know that such a tempest might be easily produced by God, and that violent tornadoes are not unfrequent in the East. One of the plagues of Egypt consisted in such a tremendous storm of hail accompanied with thunder, when 'the fire ran along the ground,' so that 'there was hail, and fire mingled with the hail,' and so that 'the hail smote throughout all the land of Egypt all that was in the field, both man and beast' Exo 9:22-25. This description, in its terror, its suddenness, and its ruinous effects, accords more nearly with the account of the destruction of Sennacherib than any other which has been made. See the notes at Isa 30:30, for a remarkable description of the officer of a storm of hail.
5. It has been supposed by many that it was accomplished by the pestilence. This is the account which Josephus gives (Ant. x. 1. 5), and is the supposition which has been adopted by Rosenmuller, Doderlin, Michaelis, Hensler, and many others. But there are two objections to this supposition. One is, that it does not well accord with the descritption of the prophet Isa 29:6; Isa 30:30; and the other, and more material one is, that the plague does not accomplish its work so suddenly. This was done in a single night; whereas, though the plague appears suddenly, and has been known to destroy whole armies, yet there is no recorded instance in which it has been so destructive in a few hours as in this case. It may be added, also, that the plague does not often leave an army in the manner described here. One hundred and eighty five thousand were suddenly slain. The survivors, if there were any, as we have reason to suppose Isa 37:37, fled, and returned to Nineveh. There is no mention made of any who lingered, and who remained sick among the slain.
Nor is there any apprehension mentioned, as having existed among the Jews of going into the camp, and stripping the dead, and bearing the spoils of the army into the city. Had the army been destroyed by the plague, such is the fear of the contagion in countries where it pRev_ails, that nothing would have induced them to endanger the city by the possibility of introducing the dreaded disease. The account leads us to suppose that the inhabitants of Jerusalem immediately sallied forth and stripped the dead, and bore the spoils of the army into the city (see the notes at Isa 33:4, Isa 33:24). On the whole, therefore, the most probable supposition seems to be, that, if any secondary causes were employed, it was the agency of a violent tempest - a tempest of mingled hail and fire, which suddenly descended upon the mighty army. Whatever was the agent, however, it was the hand of God that directed it. It was a most fearful exhibition of his power and justice; and it furnishes a most awful threatening to proud and haughty blasphemers and Rev_ilers, and a strong ground of assurance to the righteous that God will defend them in times of peril.
It may be added, that Herodotus has given an account which was undoubtedly derived from some rumour of the entire destruction of the Assyrian army. He says (ii. 141) that when Sennacherib was in Egypt and engaged in the siege of Pelusium, an Egyptian priest prayed to God, and God heard his prayer, and sent a judgment upon him. 'For,' says he, 'a multitude of mice gnawed to pieces in one night both the bows and the rest of the armor of the Assyrians, and that it was on that account that the king, when he had no bows left, drew off his army from Pelusium.' This is probably a corruption of the history which we have here. At all events, the account in Herodotus does not conflict with the main statement of Isaiah, but is rather a confirmation of that statement, that the army of Sennacherib met with sudden discomfiture.
And when they arose - At the time of rising in the morning; when the surviving part of the army arose, or when the Jews arose, and looked toward the camp of the Assyrians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:36: the angel: Isa 10:12, Isa 10:16-19, Isa 10:33, Isa 10:34, Isa 30:30-33, Isa 31:8, Isa 33:10-12; Exo 12:23; Sa2 24:16; Kg2 19:35; Ch1 21:12, Ch1 21:16; Ch2 32:21, Ch2 32:22; Psa 35:5, Psa 35:6; Act 12:23
and when: Exo 12:30; Job 20:5-7, Job 24:24; Psa 46:6-11, Psa 76:5-7; Th1 5:2, Th1 5:3
Carl Friedrich Keil and Franz Delitzsch
37:36
To this culminating prophecy there is now appended an account of the catastrophe itself. "Then (K. And it came to pass that night, that) the angel of Jehovah went forth and smote (vayyakkeh, K. vayyakh) in the camp of Asshur a hundred and eighty-five thousand; and when men rose up in the morning, behold, they were all lifeless corpses. Then Sennacherib king of Asshur decamped, and went forth and returned, and settled down in Nineveh. And it cam to pass, as he was worshipping in the temple of Misroch, his god, Adrammelech and Sharezer his sons (L. chethib omits 'his sons') smote him with the sword; and when they escaped to the land of Ararat, Esarhaddon ascended the throne in his stead." The first pair of histories closes here with a short account of the result of the Assyrian drama, in which Isaiah's prophecies were most gloriously fulfilled: not only the prophecies immediately preceding, but all the prophecies of the Assyrian era since the time of Ahaz, which pointed to the destruction of the Assyrian forces (e.g., Is 10:33-34), and to the flight and death of the king of Assyrian (Is 31:9; Is 30:33). If we look still further forward to the second pair of histories (chapters 38-39), we see from Is 38:6 that it is only by anticipation that the account of these closing events is finished here; for the third history carries us back to the period before the final catastrophe. We may account in some measure for the haste and brevity of this closing historical fragment, from the prophet's evident wish to finish up the history of the Assyrian complications, and the prophecy bearing upon it. But if we look back, there is a gap between Is 37:36 and the event narrated here. For, according to Is 37:30, there was to be an entire year of trouble between the prophecy and the fulfilment, during which the cultivation of the land would be suspended. What took place during that year? There can be no doubt that Sennacherib was engaged with Egypt; for (1.) when he made his second attempt to get Jerusalem into his power, he had received intelligence of the advance of Tirhakah, and therefore had withdrawn the centre of his army from Lachish, and encamped before Libnah (Is 37:8-9); (2.) according to Josephus (Ant. x. 1, 4), there was a passage of Berosus, which has been lost, in which he stated that Sennacherib "made an expedition against all Asia and Egypt;" (3.) Herodotus relates (ii. 141) that, after Anysis the blind, who lost his throne for fifty years in consequence of an invasion of Egypt by the Ethiopians under Sabakoa, but who recovered it again, Sethon the priest of Hephaestus ascended the throne. The priestly caste was so oppressed by him, that when Sanacharibos, the king of the Arabians and Assyrians, led a great army against Egypt, they refused to perform their priestly functions. but the priest-king went into the temple to pray, and his God promised to help him. He experienced the fulfilment of this prophecy before Pelusium, where the invasion was to take place, and where he awaited the foe with such as continued true to him. "Immediately after the arrival of Sanacharibos, an army of field-mice swarmed throughout the camp of the foe, and devoured their quivers, bows, and shield-straps, so that when morning came on they had to flee without arms, and lost many men in consequence. This is the origin of the stone of Sethon in the temple of Hephaestus (at Memphis), which is standing there still, with a mouse in one hand, and with this inscription: Whosoever looks at me, let him fear the gods!" This Σέθως (possibly the Zet whose name occurs in the lists at the close of the twenty-third dynasty, and therefore in the wrong place) is to be regarded as one of the Saitic princes of the twenty-sixth dynasty, who seem to have ruled in Lower Egypt contemporaneously with the Ethiopians
(Note: A seal of Pharaoh Sabakon has been found among the ruins of the palace of Kuyunjik. The colossal image of Tarakos is found among the bas-reliefs of Mediet-Habu. He is holding firmly a number of Asiatic prisoners by the hair of their head, and threatening them with a club. There are several other stately monuments in imitation of the Egyptian style in the ruins of Nepata, the northern capital of the Meriotic state, which belong to him (Lepsius, Denkmler, p. 10 of the programme).)
(as, in fact, is stated in a passage of the Armenian Eusebius, Aethiopas et Saitas regnasse aiunt eodem tempore), until they succeeded at length in ridding themselves of the hateful supremacy. Herodotus evidently depended in this instance upon the hearsay of Lower Egypt, which transferred the central point of the Assyrian history to their own native princely house. The question, whether the disarming of the Assyrian army in front of Pelusium merely rested upon a legendary interpretation of the mouse in Sethon's hand,
(Note: This Sethos monument has not yet been discovered (Brugsch, Reiseberichte, p. 79). The temple of Phta was on the south side of Memphis; the site is marked by the ruins at Mitrahenni.)
which may possibly have been originally intended as a symbol of destruction; or whether it was really founded upon an actual occurrence which was exaggerated in the legend,
(Note: The inhabitants of Troas worshipped mice, "because they gnawed the strings of the enemies' bows" (see Wesseling on Il. i. 39).)
may be left undecided.
But it is a real insult to Isaiah, when Thenius and G. Rawlinson place the scene of Is 37:36 at Pelusium, and thus give the preference to Herodotus. Has not Isaiah up to this point constantly prophesied that the power of Asshur was to be broken in the holy mountain land of Jehovah (Is 14:25), that the Lebanon forest of the Assyrian army would break to pieces before Jerusalem (Is 10:32-34), and that there the Assyrian camp would become the booty of the inhabitants of the city, and that without a conflict? And is not the catastrophe that would befal Assyria described in Is 18:1-7 as an act of Jehovah, which would determine the Ethiopians to do homage to God who was enthroned upon Zion? We need neither cite 2Chron 32:21 nor Ps 76:1-12 (lxx ὠδὴ πρὸς τὸν Ἀσσύριον), according to which the weapons of Asshur break to pieces upon Jerusalem; Isaiah's prophecies are quite sufficient to prove, that to force this Pelusiac disaster
(Note: G. Rawlinson, Monarchies, ii. 445.)
into Is 37:36 is a most thoughtless concession to Herodotus. The final catastrophe occurred before Jerusalem, and the account in Herodotus gives us no certain information even as to the issue of the Egyptian campaign, which took place in the intervening year. Such a gap as the one which occurs before Is 37:36 is not without analogy in the historical writings of the Bible; see, for example, Num 20:1, where an abrupt leap is made over the thirty-seven years of the wanderings in the desert. The abruptness is not affected by the addition of the clause in the book of Kings, "It came to pass that night." For, in the face of the "sign" mentioned in Is 37:30, this cannot mean "in that very night" (viz., the night following the answer given by Isaiah); but (unless it is a careless interpolation) it must refer to Is 37:33, Is 37:34, and mean illa nocte, viz., the night in which the Assyrian had encamped before Jerusalem. The account before us reads just like that of the slaying of the first-born in Egypt (Ex 12:12; Ex 11:4). The plague of Egypt is marked as a pestilence by the use of the word nâgaph in connection with hikkâh in Ex 12:23, Ex 12:13 (compare Amos 4:10, where it seems to be alluded to under the name דּבר); and in the case before us also we cannot think of anything else than a divine judgment of this kind, which even to the present day defies all attempts at an aetiological solution, and which is described in 2 Sam as effected through the medium of angels, just as it is here. Moreover, the concise brevity of the narrative leaves it quite open to assume, as Hensler and others do, that the ravages of the pestilence in the Assyrian army, which carried off thousands in the night (Ps 91:6), even to the number of 185,000, may have continued for a considerable time.
(Note: The pestilence in Mailand in 1629 carried off, according to Tadino, 160,000 men; that in Vienna, in 1679, 122,849; that in Moscow, at the end of the last century, according to Martens, 670,000; but this was during the whole time that the ravages of the pestilence lasted.)
The main thing is the fact that the prophecy in Is 31:8 was actually fulfilled. According to Josephus (Ant. x. 1, 5), when Sennacherib returned from his unsuccessful Egyptian expedition, he found the detachment of his army, which he had left behind in Palestine, in front of Jerusalem, where a pestilential disease sent by God was making great havoc among the soldiers, and that on the very first night of the siege. The three verses, "he broke up, and went away, and returned home," depict the hurried character of the retreat, like "abiit excessit evasit erupit" (Cic. ii. Catil. init.). The form of the sentence in Is 37:38 places Sennacherib's act of worship and the murderous act of his sons side by side, as though they had occurred simultaneously. The connection would be somewhat different if the reading had been ויּכּהוּ (cf., Ewald, 341, a).
Nisroch apparently signifies the eagle-like, or hawk-like (from nisr, nesher), possibly like "Arioch from 'ărı̄. (The lxx transcribe it νασαραχ, A. ασαραχ, א ασαρακ (K. ἐσθραχ, where B. has μεσεραχ), and explorers of the monuments imagined at one time that they had discovered this god as Asarak;
(Note: Journal of the Royal Asiatic Society, xii. 2, pp. 426-7.)
but they have more recently retracted this, although there really is a hawk-headed figure among the images of the Assyrian deities or genii.
(Note: Rawlinson, Monarchies, ii. 265.)
The name has nothing to do with that of the supreme Assyrian deity, Asur, Asshur. A better derivation of Nisroch would be from סרך, שׂרך, שׂרג; and this is confirmed by Oppert, who has discovered among the inscriptions in the harem of Khorsabad a prayer of Sargon to Nisroch, who appears there, like the Hymen of Greece, as the patron of marriage, and therefore as a "uniter."
(Note: Expdition Scientifique en Mesopotamie, t. ii. p. 339.)
The name 'Adrammelekh (a god in 4Kings 17:31) signifies, as we now known, gloriosus ('addı̄r) est rex;" and Sharetser (for which we should expect to find Saretser), dominator tuebitur. The Armenian form of the latter name (in Moses Chroen. i. 23), San-asar (by the side of Adramel, who is also called Arcamozan), probably yields the original sense of "Lunus (the moon-god Sin) tuebitur." Polyhistorus (in Euseb. chron. arm. p. 19), on the authority of Berosus, mentions only the former, Ardumuzan, as the murderer, and gives eighteen years as the length of Sennacherib's reign. The murder did not take place immediately after his return, as Josephus says (Ant. x. 1, 5; cf., Tobit i. 21-25, Vulg.); and the expression used by Isaiah, he "dwelt (settled down) in Nineveh," suggests the idea of a considerable interval. This interval embraced the suppression of the rebellion in Babylon, where Sennacherib made his son Asordan king, and the campaign in Cilicia (both from Polyhistorus),
(Note: Vid., Richter, Berosi quae supersunt (1825), p. 62; Mller, Fragmenta Hist. Gr. ii. 504.)
and also, according to the monuments, wars both by sea and land with Susiana, which supported the Babylonian thirst for independence. The Asordan of Polyhistorus is Esar-haddon (also written without the makkeph, Esarhaddon), which is generally supposed to be the Assyrian form of אשׁור־ח־ידן, Assur fratrem dedit. It is so difficult to make the chronology tally here, that Oppert, on Is 36:1, proposes to alter the fourteenth year into the twenty-ninth, and Rawlinson would alter it into the twenty-seventh.
(Note: Sargonides, p. 10, and Monarchies, ii. 434.)
They both of them assign to king Sargon a reign of seventeen (eighteen) years, and to Sennacherib (in opposition to Polyhistorus) a reign of twenty-three (twenty-four) years; and they both agree in giving 680 as the year of Sennacherib's death. This brings us down below the first decade of Manasseh's reign, and would require a different author from Isaiah for Is 37:37, Is 37:38. But the accounts given by Polyhistorus, Abydenus, and the astronomical canon, however we may reconcile them among themselves, do not extend the reign of Sennacherib beyond 693.
(Note: See Duncker, Gesch. des Alterthums. i. pp. 708-9.)
Tit is true that even then Isaiah would have been at least about ninety years old. But the tradition which represents him as dying a martyr's death in the reign of Manasseh, does really assign him a most unusual old age. Nevertheless, Is 37:37, Is 37:38 may possibly have been added by a later hand. The two parricides fled to the "land of Ararat," i.e., to Central Armenia. The Armenian history describes them as the founders of the tribes of the Sassunians and Arzerunians. From the princely house of the latter, among whom the name of Sennacherib was a very common one, sprang Leo the Armenian, whom Genesios describes as of Assyrio-Armenian blood. If this were the case, there would be no less than ten Byzantine emperors who were descendants of Sennacherib, and consequently it would not be till a very late period that the prophecy of Nahum was fulfilled.
(Note: Duncker, on the contrary (p. 709), speaks of the parricides as falling very shortly afterwards by their brother's hand, and overlooks the Armenian tradition (cf., Rawlinson, Monarchies, ii. 465), which transfers the flight of the two, who were to have been sacrificed, as is reported by their own father, to the year of the world 4494, i.e., b.c. 705 (see the historical survey of Prince Hubbof in the Miscellaneous Translations, vol. ii. 1834). The Armenian historian Thomas (at the end of the ninth century) expressly states that he himself had sprung from the Arzerunians, and therefore from Sennacherib; and for this reason his historical work is chiefly devoted to Assyrian affairs (see Aucher on Euseb. chron. i. p. xv.).)
John Gill
37:36 Then the angel of the Lord went forth,.... From heaven, at the command of the Lord, being one of his ministering spirits, sent forth by him, as for the protection of his people, so for the destruction of their enemies; this was the same night, either in which the Assyrian army sat down before Jerusalem, as say the Jews (x); or, however the same night in which the message was sent to Hezekiah; see 4Kings 19:35,
and smote in the camp of the Assyrians an hundred and fourscore and five thousand men: a prodigious slaughter indeed! which shows the power and strength of an angel. Josephus (y) says they were smitten with a pestilential disease; but other Jewish writers say it was by fire from heaven, which took away their lives, but did not consume their bodies, nor burn their clothes; but, be that as it will, destroyed they were:
and when they arose early in the morning: those of the army that survived; Sennacherib, and his servants about him; or Hezekiah, and the inhabitants of Jerusalem, that were besieged:
behold, they were all dead corpses; the whole army, excepting a few; this may well be expressed with a note of admiration, "behold!" for a very wonderful thing it was.
(x) T. Bab. Sanhedrin: fol. 95. 1. (y) Antiqu. l. 10. c. 1. sect. 5.
Robert Jamieson, A. R. Fausset and David Brown
37:36 Some attribute the destruction to the agency of the plague (see on Is 33:24), which may have caused Hezekiah's sickness, narrated immediately after; but Is 33:1, Is 33:4, proves that the Jews spoiled the corpses, which they would not have dared to do, had there been on them infection of a plague. The secondary agency seems, from Is 29:6; Is 30:30, to have been a storm of hail, thunder, and lightning (compare Ex 9:22-25). The simoon belongs rather to Africa and Arabia than Palestine, and ordinarily could not produce such a destructive effect. Some few of the army, as 2Chron 32:21 seems to imply, survived and accompanied Sennacherib home. HERODOTUS (2.141) gives an account confirming Scripture in so far as the sudden discomfiture of the Assyrian army is concerned. The Egyptian priests told him that Sennacherib was forced to retreat from Pelusium owing to a multitude of field mice, sent by one of their gods, having gnawed the Assyrians' bow-strings and shield-straps. Compare the language (Is 37:33), "He shall not shoot an arrow there, nor come before it with shields," which the Egyptians corrupted into their version of the story. Sennacherib was as the time with a part of his army, not at Jerusalem, but on the Egyptian frontier, southwest of Palestine. The sudden destruction of the host near Jerusalem, a considerable part of his whole army, as well as the advance of the Ethiopian Tirhakah, induced him to retreat, which the Egyptians accounted for in a way honoring to their own gods. The mouse was the Egyptian emblem of destruction. The Greek Apollo was called Sminthian, from a Cretan word for "a mouse," as a tutelary god of agriculture, he was represented with one foot upon a mouse, since field mice hurt corn. The Assyrian inscriptions, of course, suppress their own defeat, but nowhere boast of having taken Jerusalem; and the only reason to be given for Sennacherib not having, amidst his many subsequent expeditions recorded in the monuments, returned to Judah, is the terrible calamity he had sustained there, which convinced him that Hezekiah was under the divine protection. RAWLINSON says, In Sennacherib's account of his wars with Hezekiah, inscribed with cuneiform characters in the hall of the palace of Koyunjik, built by him (a hundred forty feet long by a hundred twenty broad), wherein even the Jewish physiognomy of the captives is portrayed, there occurs a remarkable passage; after his mentioning his taking two hundred thousand captive Jews, he adds, "Then I prayed unto God"; the only instance of an inscription wherein the name of GOD occurs without a heathen adjunct. The forty-sixth Psalm probably commemorates Judah's deliverance. It occurred in one "night," according to 4Kings 19:35, with which Isaiah's words, "when they arose early in the morning," &c., are in undesigned coincidence.
they . . . they--"the Jews . . . the Assyrians."
37:3737:37: Եւ դա՛րձաւ անդրէն՝ գնաց Սենեքերիմ արքայն Ասորեստանեայց, բնակեալ ՚ի Նինուէ[10013]։ [10013] Բազումք. Եւ բնակեաց ՚ի Նինուէ։
37 Եւ Ասորեստանի Սենեքերիմ արքան նորից դարձաւ, գնաց ու բնակուեց Նինուէում:
37 Ուստի Ասորեստանի Սենեքերիմ թագաւորը չուեց գնաց ու դարձաւ Նինուէի մէջ նստաւ։
Եւ դարձաւ անդրէն` գնաց Սենեքերիմ արքայն Ասորեստանեայց, եւ բնակեաց ի Նինուէ:

37:37: Եւ դա՛րձաւ անդրէն՝ գնաց Սենեքերիմ արքայն Ասորեստանեայց, բնակեալ ՚ի Նինուէ[10013]։
[10013] Բազումք. Եւ բնակեաց ՚ի Նինուէ։
37 Եւ Ասորեստանի Սենեքերիմ արքան նորից դարձաւ, գնաց ու բնակուեց Նինուէում:
37 Ուստի Ասորեստանի Սենեքերիմ թագաւորը չուեց գնաց ու դարձաւ Նինուէի մէջ նստաւ։
zohrab-1805▾ eastern-1994▾ western am▾
37:3737:37 И отступил, и пошел, и возвратился Сеннахирим, царь Ассирийский, и жил в Ниневии.
37:37 καὶ και and; even ἀποστραφεὶς αποστρεφω turn away; alienate ἀπῆλθεν απερχομαι go off; go away βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος and; even ᾤκησεν οικεω dwell ἐν εν in Νινευη νινευι Nineuΐ; Ninei
37:37 וַ wa וְ and יִּסַּ֣ע yyissˈaʕ נסע pull out וַ wa וְ and יֵּ֔לֶךְ yyˈēleḵ הלך walk וַ wa וְ and יָּ֖שָׁב yyˌāšov שׁוב return סַנְחֵרִ֣יב sanḥērˈîv סַנְחֵרִיב Sennacherib מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur וַ wa וְ and יֵּ֖שֶׁב yyˌēšev ישׁב sit בְּ bᵊ בְּ in נִֽינְוֵֽה׃ nˈînᵊwˈē נִינְוֵה Nineveh
37:37. et egressus est et abiit et reversus est Sennacherib rex Assyriorum et habitavit in NineveAnd Sennacherib the king of the Assyrians went out and departed, and returned, and dwelt in Ninive.
37. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.
37:37. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.
37:37. And Sennacherib, the king of the Assyrians, departed and went away. And he returned and lived at Nineveh.
So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh:

37:37 И отступил, и пошел, и возвратился Сеннахирим, царь Ассирийский, и жил в Ниневии.
37:37
καὶ και and; even
ἀποστραφεὶς αποστρεφω turn away; alienate
ἀπῆλθεν απερχομαι go off; go away
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος and; even
ᾤκησεν οικεω dwell
ἐν εν in
Νινευη νινευι Nineuΐ; Ninei
37:37
וַ wa וְ and
יִּסַּ֣ע yyissˈaʕ נסע pull out
וַ wa וְ and
יֵּ֔לֶךְ yyˈēleḵ הלך walk
וַ wa וְ and
יָּ֖שָׁב yyˌāšov שׁוב return
סַנְחֵרִ֣יב sanḥērˈîv סַנְחֵרִיב Sennacherib
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur
וַ wa וְ and
יֵּ֖שֶׁב yyˌēšev ישׁב sit
בְּ bᵊ בְּ in
נִֽינְוֵֽה׃ nˈînᵊwˈē נִינְוֵה Nineveh
37:37. et egressus est et abiit et reversus est Sennacherib rex Assyriorum et habitavit in Nineve
And Sennacherib the king of the Assyrians went out and departed, and returned, and dwelt in Ninive.
37:37. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.
37:37. And Sennacherib, the king of the Assyrians, departed and went away. And he returned and lived at Nineveh.
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jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
37:37: So Sennacherib departed - Probably with some portion of his army and retinue with him, for it is by no means probable that the whole army had been destroyed. In Ch2 32:21, it is said that the angel 'cut off all the mighty men of valor, and the leaders and captains in the camp of the king of Assyria.' His army was thus entirely disabled, and the loss of so large a part of it, and the consternation produced by their sudden destruction, would of course lead him to abandon the siege.
Went and returned - Went from before Jerusalem and returned to his own land.
And dwelt at Nineveh - How long he dwelt there is not certainly known. Berosus, the Chaldean, says it was 'a little while' (see Jos. Ant. x. 1. 5). Nineveh was on the Tigris, and was the capital of Assyria. For an account of its site, and its present situation, see the American Biblical Repository for Jan. 1837, pp. 139-159.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:37: Sennacherib: Isa 37:7, Isa 37:29, Isa 31:9
Nineveh: Gen 10:11, Gen 10:12; Jon 1:2, Jon 3:3; Nah 1:1; Mat 12:41
Geneva 1599
37:37 So Sennacherib king of Assyria departed, and went and returned, and dwelt at (c) Nineveh.
(c) Which was the chiefest city of the Assyrians.
John Gill
37:37 So Sennacherib king of Assyria departed, and went, and returned,.... Being informed of the destruction of his army in this miraculous manner, he departed from the place where he was in all haste, fearing lest he himself should be destroyed in like manner; and having no forces to pursue his designs, or wherewith to make an attempt elsewhere, he made the best of his way at once into his own country, whither he returned with great shame and confusion:
and dwelt at Nineveh; the metropolis of his kingdom; see Gen 10:11.
Robert Jamieson, A. R. Fausset and David Brown
37:37 dwelt at Nineveh--for about twenty years after his disaster, according to the inscriptions. The word, "dwelt," is consistent with any indefinite length of time. "Nineveh," so called from Ninus, that is, Nimrod, its founder; his name means "exceedingly impious rebel"; he subverted the existing patriarchal order of society, by setting up a system of chieftainship, founded on conquest; the hunting field was his training school for war; he was of the race of Ham, and transgressed the limits marked by God (Gen 10:8-11, Gen 10:25), encroaching on Shem's portion; he abandoned Babel for a time, after the miraculous confusion of tongues and went and founded Nineveh; he was, after death, worshipped as Orion, the constellation (see on Job 9:9; Job 38:31).
37:3837:38: Եւ մինչդեռ երկի՛ր պագանէր ՚ի տան իւրում Նասրաքայ կռո՛ց իւրոց, Ադրամելէք եւ Սարասար որդիք նորա սպանին զնա սրով, եւ ինքեանք գնացին փախստակա՛ն ՚ի Հայս. եւ թագաւորեաց Ասորդան որդի նորա ընդ նորա[10014]։[10014] Ոմանք. Ասրաքայ կռոց իւրոց։
38 Եւ մինչ նա իր Նասրաք աստծու տաճարի մէջ երկրպագում էր իր կուռքին, նրա որդիները՝ Ադրամելէքը եւ Սարասարը, սրով սպանեցին նրան եւ իրենք փախստական գնացին Հայաստան: Իսկ նրա փոխարէն թագաւորեց նրա որդին՝ Ասորդանը:
38 Երբ անիկա իր Աստուծոյն Նեսրաքին տանը մէջ երկրպագութիւն կ’ընէր, անոր որդիները Ադրամելէք ու Սարասար զանիկա սուրով զարկին ու Արարատի երկիրը փախան եւ անոր տեղ անոր որդին Ասորդան թագաւոր եղաւ։
Եւ մինչդեռ երկիր պագանէր ի տան իւրում Նասրաքայ կռոց իւրոց, Ադրամելէք եւ Սարասար որդիք նորա սպանին զնա սրով, եւ ինքեանք գնացին փախստական [559]ի Հայս. եւ թագաւորեաց Ասորդան որդի նորա ընդ նորա:

37:38: Եւ մինչդեռ երկի՛ր պագանէր ՚ի տան իւրում Նասրաքայ կռո՛ց իւրոց, Ադրամելէք եւ Սարասար որդիք նորա սպանին զնա սրով, եւ ինքեանք գնացին փախստակա՛ն ՚ի Հայս. եւ թագաւորեաց Ասորդան որդի նորա ընդ նորա[10014]։
[10014] Ոմանք. Ասրաքայ կռոց իւրոց։
38 Եւ մինչ նա իր Նասրաք աստծու տաճարի մէջ երկրպագում էր իր կուռքին, նրա որդիները՝ Ադրամելէքը եւ Սարասարը, սրով սպանեցին նրան եւ իրենք փախստական գնացին Հայաստան: Իսկ նրա փոխարէն թագաւորեց նրա որդին՝ Ասորդանը:
38 Երբ անիկա իր Աստուծոյն Նեսրաքին տանը մէջ երկրպագութիւն կ’ընէր, անոր որդիները Ադրամելէք ու Սարասար զանիկա սուրով զարկին ու Արարատի երկիրը փախան եւ անոր տեղ անոր որդին Ասորդան թագաւոր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
37:3837:38 И когда он поклонялся в доме Нисроха, бога своего, Адрамелех и Шарецер, сыновья его, убили его мечом, а сами убежали в землю Араратскую. И воцарился Асардан, сын его, вместо него.
37:38 καὶ και and; even ἐν εν in τῷ ο the αὐτὸν αυτος he; him προσκυνεῖν προσκυνεω worship ἐν εν in τῷ ο the οἴκῳ οικος home; household Νασαραχ νασαραχ the παταχρον παταχρον he; him Αδραμελεχ αδραμελεχ and; even Σαρασαρ σαρασαρ the υἱοὶ υιος son αὐτοῦ αυτος he; him ἐπάταξαν πατασσω pat; impact αὐτὸν αυτος he; him μαχαίραις μαχαιρα short sword αὐτοὶ αυτος he; him δὲ δε though; while διεσώθησαν διασωζω thoroughly save; bring safely through εἰς εις into; for Ἀρμενίαν αρμενια and; even ἐβασίλευσεν βασιλευω reign Ασορδαν ασορδαν the υἱὸς υιος son αὐτοῦ αυτος he; him ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him
37:38 וַ wa וְ and יְהִי֩ yᵊhˌî היה be ה֨וּא hˌû הוּא he מִֽשְׁתַּחֲוֶ֜ה mˈištaḥᵃwˈeh חוה bow down בֵּ֣ית׀ bˈêṯ בַּיִת house נִסְרֹ֣ךְ nisrˈōḵ נִסְרֹךְ Nisroch אֱלֹהָ֗יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) וְֽ wᵊˈ וְ and אַדְרַמֶּ֨לֶךְ ʔaḏrammˌeleḵ אַדְרַמֶּלֶךְ Adrammelech וְ wᵊ וְ and שַׂרְאֶ֤צֶר śarʔˈeṣer שַׂרְאֶצֶר Sharezer בָּנָיו֙ bānāʸw בֵּן son הִכֻּ֣הוּ hikkˈuhû נכה strike בַ va בְּ in † הַ the חֶ֔רֶב ḥˈerev חֶרֶב dagger וְ wᵊ וְ and הֵ֥מָּה hˌēmmā הֵמָּה they נִמְלְט֖וּ nimlᵊṭˌû מלט escape אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth אֲרָרָ֑ט ʔᵃrārˈāṭ אֲרָרַט Ararat וַ wa וְ and יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king אֵֽסַר־חַדֹּ֥ן ʔˈēsar-ḥaddˌōn אֵסַר חַדֹּן Esarhaddon בְּנֹ֖ו bᵊnˌô בֵּן son תַּחְתָּֽיו׃ ס taḥtˈāʸw . s תַּחַת under part
37:38. et factum est cum adoraret in templo Nesrach deum suum Adramelech et Sarasar filii eius percusserunt eum gladio fugeruntque in terram Ararat et regnavit Asoraddon filius eius pro eoAnd it came to pass, as he was worshipping in the temple of Nesroch his god, that Adramelech and Sarasar his sons slew him with the sword: and they fled into the land of Ararat, and Asarhaddon his son reigned in his stead.
38. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Ararat. And Esar-haddon his son reigned in his stead.
37:38. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esarhaddon his son reigned in his stead.
37:38. And it happened that, as he was adoring his god in the temple of Nisroch, his sons, Adramelech and Sharezer, struck him with the sword. And they fled into the land of Ararat. And Esarhaddon, his son, reigned in his place.
And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esar- haddon his son reigned in his stead:

37:38 И когда он поклонялся в доме Нисроха, бога своего, Адрамелех и Шарецер, сыновья его, убили его мечом, а сами убежали в землю Араратскую. И воцарился Асардан, сын его, вместо него.
37:38
καὶ και and; even
ἐν εν in
τῷ ο the
αὐτὸν αυτος he; him
προσκυνεῖν προσκυνεω worship
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
Νασαραχ νασαραχ the
παταχρον παταχρον he; him
Αδραμελεχ αδραμελεχ and; even
Σαρασαρ σαρασαρ the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
ἐπάταξαν πατασσω pat; impact
αὐτὸν αυτος he; him
μαχαίραις μαχαιρα short sword
αὐτοὶ αυτος he; him
δὲ δε though; while
διεσώθησαν διασωζω thoroughly save; bring safely through
εἰς εις into; for
Ἀρμενίαν αρμενια and; even
ἐβασίλευσεν βασιλευω reign
Ασορδαν ασορδαν the
υἱὸς υιος son
αὐτοῦ αυτος he; him
ἀντ᾿ αντι against; instead of
αὐτοῦ αυτος he; him
37:38
וַ wa וְ and
יְהִי֩ yᵊhˌî היה be
ה֨וּא hˌû הוּא he
מִֽשְׁתַּחֲוֶ֜ה mˈištaḥᵃwˈeh חוה bow down
בֵּ֣ית׀ bˈêṯ בַּיִת house
נִסְרֹ֣ךְ nisrˈōḵ נִסְרֹךְ Nisroch
אֱלֹהָ֗יו ʔᵉlōhˈāʸw אֱלֹהִים god(s)
וְֽ wᵊˈ וְ and
אַדְרַמֶּ֨לֶךְ ʔaḏrammˌeleḵ אַדְרַמֶּלֶךְ Adrammelech
וְ wᵊ וְ and
שַׂרְאֶ֤צֶר śarʔˈeṣer שַׂרְאֶצֶר Sharezer
בָּנָיו֙ bānāʸw בֵּן son
הִכֻּ֣הוּ hikkˈuhû נכה strike
בַ va בְּ in
הַ the
חֶ֔רֶב ḥˈerev חֶרֶב dagger
וְ wᵊ וְ and
הֵ֥מָּה hˌēmmā הֵמָּה they
נִמְלְט֖וּ nimlᵊṭˌû מלט escape
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
אֲרָרָ֑ט ʔᵃrārˈāṭ אֲרָרַט Ararat
וַ wa וְ and
יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king
אֵֽסַר־חַדֹּ֥ן ʔˈēsar-ḥaddˌōn אֵסַר חַדֹּן Esarhaddon
בְּנֹ֖ו bᵊnˌô בֵּן son
תַּחְתָּֽיו׃ ס taḥtˈāʸw . s תַּחַת under part
37:38. et factum est cum adoraret in templo Nesrach deum suum Adramelech et Sarasar filii eius percusserunt eum gladio fugeruntque in terram Ararat et regnavit Asoraddon filius eius pro eo
And it came to pass, as he was worshipping in the temple of Nesroch his god, that Adramelech and Sarasar his sons slew him with the sword: and they fled into the land of Ararat, and Asarhaddon his son reigned in his stead.
37:38. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esarhaddon his son reigned in his stead.
37:38. And it happened that, as he was adoring his god in the temple of Nisroch, his sons, Adramelech and Sharezer, struck him with the sword. And they fled into the land of Ararat. And Esarhaddon, his son, reigned in his place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
37:38: His sons smote him - What an awful punishment of his blasphemy! Who can harden his neck against God, and be successful? God does not lightly pass by blasphemy against himself, his government, his word, his Son, or his people. Let the profligate take care!
Albert Barnes: Notes on the Bible - 1834
37:38: As he was worshipping - Perhaps this time was selected because he might be then attended with fewer guards, or because they were able to surprise him without the possibility of his summoning his attendants to his rescue.
In the house - In the temple.
Of Nisroch his god - The god whom he particularly adored. Gesenius supposes that the word 'Nisroch' denotes an eagle, or a great eagle. The eagle was regarded as a sacred bird in the Persian religion, and was the symbol of Ormuzd. This god or idol had been probably introduced into Nineveh from Persia. Among the ancient Arabs the eagle occurs as an idol Josephus calls the idol Araskes; the author of the book of Tobit calls it Dagon. Vitringa supposes that it was the Assyrian Bel, and was worshipped under the figure of Mars, the god of war. More probably it was the figure of the eagle, though it might have been regarded as the god of war.
That Adrammelech and Sharezer his sons smote him with the sword - What was the cause of this rebellion and parricide is unknown. These two sons subsequently became, in Armenia, the heads of two celebrated families there, the Arzerunii, and the Genunii (see Jos. Ant. x. 1, 5, note).
And they escaped - This would lead us to suppose that it was some private matter which led them to commit the parricide, and that they did not do it with the expectation of succeeding to the crown.
Into the land of Armenia - Hebrew, as Margin, 'Ararat.' The Chaldee renders this, 'The land of קרדוּ qaredû, that is, Kardi-anum, or, the mountains of the Kurds. The modern Kurdistan includes a considerable part of the ancient Assyria and Media, together with a large portion of Armenia. This expression is generally substituted for Ararat by the Syriac, Chaldee, and Arabic translators, when they do not retain the original word Ararat. It is a region among the mountains of Ararat or Armenia. The Syriac renders it in the same way - 'Of Kurdoya' (the Kurds). The Septuagint renders it, 'Into Armenia.' Jerome says that 'Ararat was a champaign region in Armenia, through which the Araxes flowed, and was of considerable fertility.' Ararat was a region or province in Armenia, near the middle of the country between the Araxes and the lakes Van and Oroomiah. It is still called by the Armenians Ararat. On one of the mountains in this region the ark of Noah rested Gen 8:4. The name 'Ararat' belongs properly to the region or country, and not to any particular mountain. For an account of this region, see Sir R. K. Porter's Travels, vol. i. pp. 178ff; Smith and Dwight's Researches in Armenia, vol. ii. pp. 73ff; and Morier's Second Journey, p. 312. For a very interesting account of the situation of Ararat, including a description of an ascent to the summit of the mountain which besrs that name, see the Bib. Rep. for April, 1836, pp. 390-416. 'The origin of the name Armenia is unknown. The Armenians call themselves after their fabulous progenitor Haig, and derive the name Armen from the son of Haig, Armenag. They are probably a tribe of the ancient Assyrians; their language and history speak alike in favor of it. Their traditions say also that Haig came from Babylon.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:38: his god: Isa 37:10, Isa 14:9, Isa 14:12, Isa 36:15, Isa 36:18; Kg2 19:36, Kg2 19:37; Ch2 32:14, Ch2 32:19, Ch2 32:21
Armenia: Heb. Ararat, Gen 8:4; Jer 51:27
Esarhaddon: Esar-haddon, called Asar-addinus in the Canon of Ptolemy, was the third son of Sennacherib; and having reigned twenty-nine years over the Assyrians, he took advantage of the anarchy and confusion which followed the death of Mesessimordacus, and seized upon Babylon; which he added to his former empire, and reigned over both for thirteen years; when he was succeeded by his son Saosduchinus, am 3336, bc 668. Ezr 4:2
Geneva 1599
37:38 And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and (d) Esarhaddon his son reigned in his stead.
(d) Who was also called Sardanapalus, in whose days ten years after Sennacherib's death the Chaldeans overcame the Assyrians by Merodach their king.
John Gill
37:38 And it came to pass, as he was worshipping in the house of Nisroch his god,.... Josephus says (z), in his temple, called Arasce; but Nisroch was the name of his deity he worshipped; though who he was is not certain. Jarchi says, in one of their expositions it is said to be "neser", a plank of the ark of Noah; in Tobit 1:24 (a) it is called his idol Dagon; according to Hillerus, the word signifies a prince; and with Vitringa, a king lifted up, or glorious, and whom he takes to be the Assyrian Belus, worshipped in the form and habit of Mars:
that Adrammelech and Sharezer his sons smote him with the sword; the former of these had his name from an idol so called, 4Kings 17:31, which signifies a glorious king; and the other may signify a prince of treasure. Josephus says they were his eldest sons; what should move them to be guilty of this parricide is not known. Jarchi says that he prayed to his god, and vowed, if he would deliver him, that he might not be slain, he would offer up his two sons to him, who standing by, and hearing him, therefore slew him; the reason given for it in the Apocrypha:
"And there passed not five and fifty days, before two of his sons killed him, and they fled into the mountains of Ararath; and Sarchedonus his son reigned in his stead; who appointed over his father's accounts, and over all his affairs, Achiacharus my brother Anael's son.'' (Tobit 1:21)
According to Munster's edition, is, that Sennacherib asked his counsellors and senators why the holy blessed God was so zealous for Israel and Jerusalem, that an angel destroyed the host of Pharaoh, and all the firstborn of Egypt, but the young men the Lord gave them, salvation was continually by their hands; and his wise men and counsellors answered him, that Abraham the father of Israel led forth his son to slay him, that the Lord his God might be propitious to him, and hence it is he is so zealous for his children, and has executed vengeance on thy servants; then, said the king, I will slay my sons; by this means, perhaps, he may be propitious to me, and help me; which word, when it came to Adrammelech and Sharezer, they laid in wait for him, and killed him with the sword at the time he went to pray before Dagon his god:
and they escaped into the land of Armenia; or "Ararat;" on the mountains of which the ark rested, Gen 8:4. Both the Septuagint version and Josephus say it was Armenia into which he escaped; and Jerom observes, that Ararat is a champaign country in Armenia, through which the river Araxes flows, at the foot of Mount Taurus, whither it is extended. The Targum calls it the land of Kardu; and the Syriac version the land of the Keredeans, which also belonged to Armenia; in these mountainous places they might think themselves most safe:
and Esarhaddon his son reigned in his stead; whom Josephus calls Assarachoddas; and in Ptolemy's Caron he is named Assaradinus; the same, as some think, whom the Greeks call Sardanapalus; in the Apocrypha:
"And Achiacharus intreating for me, I returned to Nineve. Now Achiacharus was cupbearer, and keeper of the signet, and steward, and overseer of the accounts: and Sarchedonus appointed him next unto him: and he was my brother's son.'' (Tobit 1:22)
he is called Sarchedon, which some take to be the same with Sargon, Is 20:1.
(a) I could not verify this reference. Editor. (z) Ibid. (Antiqu. l. 10. c. 1. sect. 5.)
Robert Jamieson, A. R. Fausset and David Brown
37:38 Nisroch--Nisr, in Semitic, means "eagle;" the termination och, means "great." The eagle-headed human figure in Assyrian sculptures is no doubt Nisroch, the same as Asshur, the chief Assyrian god; the corresponding goddess was Asheera, or Astarte; this means a "grove," or sacred tree, often found as the symbol of the heavenly hosts (Saba) in the sculptures, as Asshur the Eponymus hero of Assyria (Gen 10:11) answered to the sun or Baal, Belus, the title of office, "Lord." This explains "image of the grove" (4Kings 21:7). The eagle was worshipper by the ancient Persians and Arabs.
Esar-haddon--In Ezra 4:2 he is mentioned as having brought colonists into Samaria. He is also thought to have been the king who carried Manasseh captive to Babylon (2Chron 33:11). He built the palace on the mound Nebbiyunus, and that called the southwest palace of Nimroud. The latter was destroyed by fire, but his name and wars are recorded on the great bulls taken from the building. He obtained his building materials from the northwest palaces of the ancient dynasty, ending in Pul.