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jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706We are now called to attend the public affairs of Israel, in which we shall find Elisha concerned. Here is, I. The general character of Jehoram, king of Israel, ver. 1-3. II. A war with Moab, in which Jehoram and his allies were engaged, ver. 4-8. III. The straits which the confederate army were reduced to in their expedition against Moab, and their consulting Elisha in that distress, with the answer of peace he gave them, ver. 9-19. IV. The glorious issue of this campaign (ver. 20-25) and the barbarous method the king of Moab took to oblige the confederate army to retire, ver. 26, 27. The house of Ahab is doomed to destruction; and, though in this chapter we have both its character and its condition better than before, yet the threatened ruin is not far off.Adam Clarke: Commentary on the Bible - 1831The reign and idolatry of Jehoram, king of Israel, Kg2 3:1-3. Mesha, king of Moab, rebels against Israel, Kg2 3:4, Kg2 3:5. Jehoram, Jehoshaphat, and the king of Edom join against the Moabites, and are brought into great distress for want of water, Kg2 3:6-10. The three kings go to Elisha to inquire of the Lord; who promises them water, and a complete victory, Kg2 3:11-19. Water comes the next morning, and fills the trenches which these kings had made in the valley, Kg2 3:20. The Moabites arm against them; and suppose, when they see the sun shining upon the waters, which look like blood, that the confederate kings have fallen out, and slain each other; and that they have nothing to do but take the spool, Kg2 3:21-23. The Israelites attack and completely rout then, beat down their cities, and mar their land, Kg2 3:24, Kg2 3:25. The king of Moab, having made an unsuccessful attack on the king of Edom, takes his eldest son, and of offers him for a burnt-offering upon the wall; and there is great indignation against Israel, Kg2 3:26, Kg2 3:27.4 Kings (2 Kings) 3:2 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Kg2 3:1, Jehoram's reign; Kg2 3:4, Mesha rebels; Kg2 3:6, Jehoram, with Jehoshaphat, and the king of Edom, being distressed for want of water, by Elisha obtains water, and promise of victory; Kg2 3:21, The Moabites, deceived by the colour of the water, coming to spoil, are overcome; Kg2 3:26, The king of Moab, failing in his attempt to break through to the king of Edom, sacrifices his son, and raises the siege.Carl Friedrich Keil and Franz DelitzschReign of Joram of Israel. - For the chronological statement in 4Kings 3:1, see at 4Kings 1:17. Joram or Jehoram was not so ungodly as his father Ahab and his Mother Jezebel. He had the statue or pillar of Baal, which his father had erected in Samaria, removed; and it was only to the sin of Jeroboam, i.e., the calf-worship, that he adhered. Joram therefore wished to abolish the worship of Baal and elevate the worship of Jehovah, under the image of the calf (ox), into the region of his kingdom once more. For the singular suffix ממּנּה see Ewald, 317, a. He did not succeed, however, in exterminating the worship of Baal. It not only continued in Samaria, but appears to have been carried on again in the most shameless manner (cf. 4Kings 10:18.); at which we cannot be surprised, since his mother Jezebel, that fanatical worshipper of Baal, was living throughout the whole of his reign (4Kings 9:30). Geneva 1599Now Jehoram the son of Ahab began to reign over Israel in Samaria the (a) eighteenth year of Jehoshaphat king of Judah, and reigned twelve years.(a) Read the annotation in (4Kings 1:17). John GillINTRODUCTION TO 2 KINGS 3This chapter gives the character of Jehoram king of Israel, 4Kings 3:1, relates the rebellion of the king of Moab against him, 4Kings 3:4, the war that he and his allies entered into on that account, 4Kings 3:6 the distress the combined army were in for want of water, their application upon this to Elisha, who promised them water, and they had it in a wonderful manner, 4Kings 3:10 and the chapter is concluded with the rout of the Moabites, and the barbarity of their king to his eldest son, 4Kings 3:21. Robert Jamieson, A. R. Fausset and David BrownJEHORAM'S EVIL REIGN OVER ISRAEL. (4Kings 3:1-3)Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat--(compare 3Kings 22:51). To reconcile the statements in the two passages, we must suppose that Ahaziah, having reigned during the seventeenth and the greater part of the eighteenth year of Jehoshaphat, was succeeded by his brother Joram or Jehoram, in the end of that eighteenth year, or else that Ahaziah, having reigned two years in conjunction with his father, died at the end of that period when Jehoram ascended the throne. His policy was as hostile as that of his predecessors to the true religion; but he made some changes. Whatever was his motive for this alteration--whether dread of the many alarming judgments the patronage of idolatry had brought upon his father; or whether it was made as a small concession to the feelings of Jehoshaphat, his ally, he abolished idolatry in its gross form and restored the symbolic worship of God, which the kings of Israel, from the time of Jeroboam, had set up as a partition wall between their subjects and those of Judah. |
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3:13:1: Եւ Յովրամ որդի Աքաաբու թագաւորեաց ՚ի վերայ Իսրայէլի ՚ի Սամարիա, յամի եւթնուտասներորդի Յովսափատայ արքայի Յուդայ. եւ թագաւորեաց ամս երկոտասան[3770]։ [3770] Ոմանք. Թագաւորեաց յԻսրայէլի... յամի ութուտասներորդի։ Եւ Յովրամ որդի Աքաաբու թագաւորեաց ի վերայ Իսրայելի ի Սամարիա, յամի ութեւտասներորդի Յովսափատայ արքայի Յուդայ. եւ թագաւորեաց ամս երկոտասան:1 Աքաաբի որդի Յորամը Յուդայի երկրի Յոսափատ արքայի թագաւորութեան տասնեօթներորդ տարում դարձաւ Իսրայէլի թագաւոր եւ տասներկու տարի թագաւորեց Սամարիայում: 3 Աքաաբին որդին՝ Յովրամ՝ Յուդայի Յովսափատ թագաւորին տասնըութերորդ տարին Սամարիայի մէջ Իսրայէլի վրայ թագաւոր եղաւ ու տասներկու տարի թագաւորութիւն ըրաւ։ 3:1: Եւ Յովրամ որդի Աքաաբու թագաւորեաց ՚ի վերայ Իսրայէլի ՚ի Սամարիա, յամի եւթնուտասներորդի Յովսափատայ արքայի Յուդայ. եւ թագաւորեաց ամս երկոտասան[3770]։ [3770] Ոմանք. Թագաւորեաց յԻսրայէլի... յամի ութուտասներորդի։ 1 Աքաաբի որդի Յորամը Յուդայի երկրի Յոսափատ արքայի թագաւորութեան տասնեօթներորդ տարում դարձաւ Իսրայէլի թագաւոր եւ տասներկու տարի թագաւորեց Սամարիայում: 3 Աքաաբին որդին՝ Յովրամ՝ Յուդայի Յովսափատ թագաւորին տասնըութերորդ տարին Սամարիայի մէջ Իսրայէլի վրայ թագաւոր եղաւ ու տասներկու տարի թագաւորութիւն ըրաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:13:1 Иорам, сын Ахава, воцарился над Израилем в Самарии в восемнадцатый год Иосафата, царя Иудейского, и царствовал двенадцать лет, 3:1 καὶ και and; even Ιωραμ ιωραμ Iōram; Ioram υἱὸς υιος son Αχααβ αχααβ reign ἐν εν in Ισραηλ ισραηλ.1 Israel ἐν εν in ἔτει ετος year ὀκτωκαιδεκάτῳ οκτωκαιδεκατος Iōsaphat; Iosafat βασιλεῖ βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐβασίλευσεν βασιλευω reign δώδεκα δωδεκα twelve ἔτη ετος year 3:1 וִ wi וְ and יהֹורָ֣ם yhôrˈām יְהֹורָם Jehoram בֶּן־ ben- בֵּן son אַחְאָ֗ב ʔaḥʔˈāv אַחְאָב Ahab מָלַ֤ךְ mālˈaḵ מלך be king עַל־ ʕal- עַל upon יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in שֹׁ֣מְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria בִּ bi בְּ in שְׁנַת֙ šᵊnˌaṯ שָׁנָה year שְׁמֹנֶ֣ה šᵊmōnˈeh שְׁמֹנֶה eight עֶשְׂרֵ֔ה ʕeśrˈē עֶשְׂרֵה -teen לִ li לְ to יהֹושָׁפָ֖ט yhôšofˌāṭ יְהֹושָׁפָט Jehoshaphat מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יִּמְלֹ֖ךְ yyimlˌōḵ מלך be king שְׁתֵּים־ šᵊttêm- שְׁנַיִם two עֶשְׂרֵ֥ה ʕeśrˌē עֶשְׂרֵה -teen שָׁנָֽה׃ šānˈā שָׁנָה year 3:1. Ioram vero filius Ahab regnavit super Israhel in Samaria anno octavodecimo Iosaphat regis Iudae regnavitque duodecim annisAnd Joram the son of Achab, reigned over Israel, in Samaria, in the eighteenth year of Josaphat, king of Juda. And he reigned twelve years. 3:1. Truly, Joram, the son of Ahab, reigned over Israel, in Samaria, in the eighteenth year of Jehoshaphat, the king of Judah. And he reigned for twelve years. 3:1. Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years. 1. Now Jehoram the son of Ahab began to reign over Israel in Samaria in the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years.
3:1 Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years: 3:1 Иорам, сын Ахава, воцарился над Израилем в Самарии в восемнадцатый год Иосафата, царя Иудейского, и царствовал двенадцать лет, 3:1 καὶ και and; even Ιωραμ ιωραμ Iōram; Ioram υἱὸς υιος son Αχααβ αχααβ reign ἐν εν in Ισραηλ ισραηλ.1 Israel ἐν εν in ἔτει ετος year ὀκτωκαιδεκάτῳ οκτωκαιδεκατος Iōsaphat; Iosafat βασιλεῖ βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐβασίλευσεν βασιλευω reign δώδεκα δωδεκα twelve ἔτη ετος year 3:1 וִ wi וְ and יהֹורָ֣ם yhôrˈām יְהֹורָם Jehoram בֶּן־ ben- בֵּן son אַחְאָ֗ב ʔaḥʔˈāv אַחְאָב Ahab מָלַ֤ךְ mālˈaḵ מלך be king עַל־ ʕal- עַל upon יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in שֹׁ֣מְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria בִּ bi בְּ in שְׁנַת֙ šᵊnˌaṯ שָׁנָה year שְׁמֹנֶ֣ה šᵊmōnˈeh שְׁמֹנֶה eight עֶשְׂרֵ֔ה ʕeśrˈē עֶשְׂרֵה -teen לִ li לְ to יהֹושָׁפָ֖ט yhôšofˌāṭ יְהֹושָׁפָט Jehoshaphat מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יִּמְלֹ֖ךְ yyimlˌōḵ מלך be king שְׁתֵּים־ šᵊttêm- שְׁנַיִם two עֶשְׂרֵ֥ה ʕeśrˌē עֶשְׂרֵה -teen שָׁנָֽה׃ šānˈā שָׁנָה year 3:1. Ioram vero filius Ahab regnavit super Israhel in Samaria anno octavodecimo Iosaphat regis Iudae regnavitque duodecim annis And Joram the son of Achab, reigned over Israel, in Samaria, in the eighteenth year of Josaphat, king of Juda. And he reigned twelve years. 3:1. Truly, Joram, the son of Ahab, reigned over Israel, in Samaria, in the eighteenth year of Jehoshaphat, the king of Judah. And he reigned for twelve years. 3:1. Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ ab▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-3: О годе начала царствования Иорама израильского (ст. 1) см. замечание к I:17. В отношении "греха Иеровоамова", т. е. введенного Иеровоамом культа тельцов (3: Цар. XII:28), Иорам разделял (ст. 3) общую политику царей Израильского Царства (3: Цар. XV:26: и др.), но сделал попытки отменить культ Ваала (ст. 2), которому столь преданы были его отец Ахав и мать Иезавель (3: Цар. XVI:31-33: и д.), и брат - Охозия (3: Цар. XXII:53-54).Matthew Henry: Concise Commentary on the Whole Bible - 1706The Reign of Jehoram. B. C. 895.1 Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years. 2 And he wrought evil in the sight of the LORD; but not like his father, and like his mother: for he put away the image of Baal that his father had made. 3 Nevertheless he cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom. 4 And Mesha king of Moab was a sheepmaster, and rendered unto the king of Israel a hundred thousand lambs, and a hundred thousand rams, with the wool. 5 But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel. Jehoram, the son of Ahab, and brother of Ahaziah, is here upon the throne of Israel; and, though he was but a bad man, yet two commendable things are here recorded of him:-- I. That he removed his father's idols. He did evil in many things, but not like his father Ahab or his mother Jezebel, v. 2. Bad he was, but not so bad, so overmuch wicked, as Solomon speaks, Eccl. vii. 17. Perhaps Jehoshaphat, though by his alliance with the house of Ahab he made his own family worse, did something towards making Ahab's better. Jehoram saw his father and brother cut off for worshipping Baal, and wisely took warning by God's judgments on them, and put away the image of Baal, resolving to worship the God of Israel only, and consult none but his prophets. So far was well, yet it did not prevent the destruction of Ahab's family, nay, that destruction came in his days, and fell immediately upon him (ch. ix. 24), though he was one of the best of the family, for then the measure of its iniquity was full. Jehoram's reformation was next to none; for, 1. He only put away the image of Baal which his father had made, and this probably in compliment to Jehoshaphat, who otherwise would not have come into confederacy with him, any more than with his brother, 1 Kings xxii. 49. But he did not destroy the worship of Baal among the people, for Jehu found it prevalent, ch. x. 19. It was well to reform his family, but it was not enough; he ought to have used his power for the reforming of his kingdom. 2. When he put away the image of Baal, he adhered to the worship of the calves, that politic sin of Jeroboam, v. 3. He departed not therefrom, because that was the state engine by which the division between the two tribes was supported. Those do not truly, nor acceptably, repent or reform, who only part with the sins that they lose by, but continue their affection to the sins that they get by. 3. He only put away the image of Baal, he did not break it in pieces, as he ought to have done. He laid it aside for the present, yet not knowing but he might have occasion for it another time; and Jezebel, for reasons of state, was content to worship her Baal in private. II. That he did what he could to recover his brother's losses. As he had something more of the religion of an Israelite than his father, so he had something more of the spirit of a king than his brother. Moab rebelled against Israel, immediately upon the death of Ahab, ch. i. 1. And we do not find that Ahaziah made any attempt to chastise or reduce them, but tamely let go his interest in them, rather than entertain the cares, undergo the fatigues, and run the hazards, of a war with them. His folly and pusillanimity herein, and his indifference to the public good, were the more aggravated because the tribute which the king of Moab paid was a very considerable branch of the revenue of the crown of Israel: 100,000 lambs, and 100,000 wethers, v. 4. The riches of kings then lay more in cattle than coin, and they thought it not below them to know the state of their flocks and herds themselves, because, as Solomon observes, the crown doth not endure to every generation, Prov. xxvii. 23, 24. Taxes were then paid not so much in money as in the commodities of the country, which was an ease to the subject, whether it was an advantage to the prince or no. The revolt of Moab was a great loss to Israel, yet Ahaziah sat still in sloth and ease. But an upper chamber in his house proved as fatal to him as the high places of the field could have been (ch. i. 2), and the breaking of his lattice let into his throne a man of the more active genius, that would not lose the dominion of Moab without making at least one push for its preservation. Albert Barnes: Notes on the Bible - 18343:1: In the eighteenth year of Jehoshaphat - This date agrees exactly with the statements that Jehoshaphat began to reign in the fourth year of Ahab Kg1 22:41, and Ahaziah in the 17th year of Jehoshaphat Kg1 22:51.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:1: Jehoram: Kg2 1:17, Kg2 8:16, Joram, Kg1 22:51John GillNow Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah,.... So that the two years of the reign of his brother Ahaziah were not complete, only part of the seventeenth and part of the eighteenth of Jehoshaphat, since he began to reign in his seventeenth year, at the beginning of that, and died towards the close of the eighteenth, when Jehoram succeeded him, see 3Kings 22:51, and reigned twelve years. |
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3:23:2: Եւ արար չա՛ր առաջի Տեառն, բայց ո՛չ իբրեւ զհայր իւր, եւ ո՛չ իբրեւ զմայր իւր. եւ կործանեաց զարձանսն իւր զոր արար հայր նորա։ Եւ արար չար առաջի Տեառն, բայց ոչ իբրեւ զհայր իւր, եւ ոչ իբրեւ զմայր իւր. եւ կործանեաց զարձանսն [28]իւր զոր արար հայր նորա:2 Նա չարիք գործեց Տիրոջ առջեւ, բայց ո՛չ իր հօր, ո՛չ էլ իր մօր նման. նա կործանեց այն արձանները, որ իր հայրն էր կանգնեցրել: 2 Անիկա Տէրոջը առջեւ չարութիւն ըրաւ, բայց ո՛չ իր հօրն ու իր մօրը պէս, քանզի անիկա իր հօրը շինած Բահաղին կուռքը վերցուց։ 3:2: Եւ արար չա՛ր առաջի Տեառն, բայց ո՛չ իբրեւ զհայր իւր, եւ ո՛չ իբրեւ զմայր իւր. եւ կործանեաց զարձանսն իւր զոր արար հայր նորա։ 2 Նա չարիք գործեց Տիրոջ առջեւ, բայց ո՛չ իր հօր, ո՛չ էլ իր մօր նման. նա կործանեց այն արձանները, որ իր հայրն էր կանգնեցրել: 2 Անիկա Տէրոջը առջեւ չարութիւն ըրաւ, բայց ո՛չ իր հօրն ու իր մօրը պէս, քանզի անիկա իր հօրը շինած Բահաղին կուռքը վերցուց։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:23:2 и делал неугодное в очах Господних, хотя не так, как отец его и мать его: он снял статую Ваала, которую сделал отец его; 3:2 καὶ και and; even ἐποίησεν ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master πλὴν πλην besides; only οὐχ ου not ὡς ως.1 as; how ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even οὐχ ου not ὡς ως.1 as; how ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even μετέστησεν μεθιστημι stand aside; remove τὰς ο the στήλας στηλη the Βααλ βααλ Baal; Vaal ἃς ος who; what ἐποίησεν ποιεω do; make ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him 3:2 וַ wa וְ and יַּעֲשֶׂ֤ה yyaʕᵃśˈeh עשׂה make הָ hā הַ the רַע֙ rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH רַ֕ק rˈaq רַק only לֹ֥א lˌō לֹא not כְ ḵᵊ כְּ as אָבִ֖יו ʔāvˌiʸw אָב father וּ û וְ and כְ ḵᵊ כְּ as אִמֹּ֑ו ʔimmˈô אֵם mother וַ wa וְ and יָּ֨סַר֙ yyˈāsar סור turn aside אֶת־ ʔeṯ- אֵת [object marker] מַצְּבַ֣ת maṣṣᵊvˈaṯ מַצֵּבָה massebe הַ ha הַ the בַּ֔עַל bbˈaʕal בַּעַל lord, baal אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make אָבִֽיו׃ ʔāvˈiʸw אָב father 3:2. et fecit malum coram Domino sed non sicut pater suus et mater tulit enim statuas Baal quas fecerat pater eiusAnd he did evil before the Lord, but not like his father and his mother: for he took away the statues of Baal, which his father had made. 3:2. And he did evil in the sight of the Lord, but not as his father and mother did. For he took away the statues of Baal, which his father had made. 3:2. And he wrought evil in the sight of the LORD; but not like his father, and like his mother: for he put away the image of Baal that his father had made. 2. And he did that which was evil in the sight of the LORD; but not like his father, and like his mother: for he put away the pillar of Baal that his father had made.
3:2 And he wrought evil in the sight of the LORD; but not like his father, and like his mother: for he put away the image of Baal that his father had made: 3:2 и делал неугодное в очах Господних, хотя не так, как отец его и мать его: он снял статую Ваала, которую сделал отец его; 3:2 καὶ και and; even ἐποίησεν ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master πλὴν πλην besides; only οὐχ ου not ὡς ως.1 as; how ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even οὐχ ου not ὡς ως.1 as; how ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even μετέστησεν μεθιστημι stand aside; remove τὰς ο the στήλας στηλη the Βααλ βααλ Baal; Vaal ἃς ος who; what ἐποίησεν ποιεω do; make ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him 3:2 וַ wa וְ and יַּעֲשֶׂ֤ה yyaʕᵃśˈeh עשׂה make הָ hā הַ the רַע֙ rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH רַ֕ק rˈaq רַק only לֹ֥א lˌō לֹא not כְ ḵᵊ כְּ as אָבִ֖יו ʔāvˌiʸw אָב father וּ û וְ and כְ ḵᵊ כְּ as אִמֹּ֑ו ʔimmˈô אֵם mother וַ wa וְ and יָּ֨סַר֙ yyˈāsar סור turn aside אֶת־ ʔeṯ- אֵת [object marker] מַצְּבַ֣ת maṣṣᵊvˈaṯ מַצֵּבָה massebe הַ ha הַ the בַּ֔עַל bbˈaʕal בַּעַל lord, baal אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make אָבִֽיו׃ ʔāvˈiʸw אָב father 3:2. et fecit malum coram Domino sed non sicut pater suus et mater tulit enim statuas Baal quas fecerat pater eius And he did evil before the Lord, but not like his father and his mother: for he took away the statues of Baal, which his father had made. 3:2. And he did evil in the sight of the Lord, but not as his father and mother did. For he took away the statues of Baal, which his father had made. 3:2. And he wrought evil in the sight of the LORD; but not like his father, and like his mother: for he put away the image of Baal that his father had made. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:2: He put away the image of Baal - He abolished his worship; but he continued that of the calves at Dan and Beth-el.4 Kings (2 Kings) 3:4 Albert Barnes: Notes on the Bible - 18343:2: On the "evil" done by Ahab, see especially Kg1 16:30-34. Jehoram, warned by the fate of his brother (Kg2 1:4 note), began his reign by a formal abolition of the Phoenician state religion introduced by Ahab - even if he connived at its continuance among the people Kg2 10:26-27; and by a re-establishment of the old worship of the kingdom as arranged by Jeroboam.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:2: Sa1 15:19; Kg1 16:19wrought: Kg2 6:31, Kg2 6:32, Kg2 21:6, Kg2 21:20 but not: Kg1 16:33, Kg1 21:20, Kg1 21:25 and like: Kg2 9:22, Kg2 9:34; Kg1 21:5-15, Kg1 21:25 image: Heb. statue Baal: Kg2 10:18, Kg2 10:26-28; Kg1 16:31, Kg1 16:32 John GillAnd he wrought evil in the sight of the Lord,.... Was guilty of idolatry:but not like his father, and like his mother; his father Ahab, and his mother Jezebel: for he put away the image of Baal that his father had made; he did not destroy it, only removed it from the temple of Baal where it was set, that it might not be worshipped, at least publicly, see 3Kings 16:31 this he did, either moved to it by his own conscience, observing the sudden deaths of his father and brother, which he might suppose was for their idolatry; or in order to obtain success in his war with Moab he was entering into; or being instigated by Jehoshaphat to do it, or otherwise he might refuse to join him. |
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3:33:3: Սակայն ՚ի մեղս Յերոբովամայ որդւոյ Նաբատայ որ յանցոյցն զԻսրայէլ յարեցաւ, եւ ո՛չ մեկնեցաւ ՚ի նոցանէ։ Սակայն ի մեղս Յերոբովամայ որդւոյ Նաբատայ որ յանցոյցն զԻսրայէլ` յարեցաւ, եւ ոչ մեկնեցաւ ի նոցանէ:3 Նա, սակայն, միացաւ Նաբատի որդի Յերոբովամի գործած մեղքերին, որն Իսրայէլին մեղանչել էր տուել, եւ դրանցից չհրաժարուեց: 3 Բայց Իսրայէլին մեղանչել տուող Նաբատեան Յերոբովամին մեղքերուն յարեցաւ, անոնցմէ չզատուեցաւ։ 3:3: Սակայն ՚ի մեղս Յերոբովամայ որդւոյ Նաբատայ որ յանցոյցն զԻսրայէլ յարեցաւ, եւ ո՛չ մեկնեցաւ ՚ի նոցանէ։ 3 Նա, սակայն, միացաւ Նաբատի որդի Յերոբովամի գործած մեղքերին, որն Իսրայէլին մեղանչել էր տուել, եւ դրանցից չհրաժարուեց: 3 Բայց Իսրայէլին մեղանչել տուող Նաբատեան Յերոբովամին մեղքերուն յարեցաւ, անոնցմէ չզատուեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:33:3 однако же грехов Иеровоама, сына Наватова, который ввел в грех Израиля, он держался, не отставал от них. 3:3 πλὴν πλην besides; only ἐν εν in τῇ ο the ἁμαρτίᾳ αμαρτια sin; fault Ιεροβοαμ ιεροβοαμ son Ναβατ ναβατ who; what ἐξήμαρτεν εξαμαρτανω the Ισραηλ ισραηλ.1 Israel ἐκολλήθη κολλαω cling; join οὐκ ου not ἀπέστη αφιστημι distance; keep distance ἀπ᾿ απο from; away αὐτῆς αυτος he; him 3:3 רַ֠ק rˌaq רַק only בְּ bᵊ בְּ in חַטֹּ֞אות ḥaṭṭˈôṯ חַטָּאת sin יָרָבְעָ֧ם yārovʕˈām יָרָבְעָם Jeroboam בֶּֽן־ bˈen- בֵּן son נְבָ֛ט nᵊvˈāṭ נְבָט Nebat אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֶחֱטִ֥יא heḥᵉṭˌî חטא miss אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel דָּבֵ֑ק dāvˈēq דבק cling, cleave to לֹא־ lō- לֹא not סָ֖ר sˌār סור turn aside מִמֶּֽנָּה׃ ס mimmˈennā . s מִן from 3:3. verumtamen in peccatis Hieroboam filii Nabath qui peccare fecit Israhel adhesit nec recessit ab eisNevertheless, he stuck to the sins of Jeroboam, the son of Nabat, who made Israel to sin, nor did he depart from them. 3:3. Yet truly, he did adhere to the sins of Jeroboam, the son of Nebat, who caused Israel to sin; neither did he withdraw from these. 3:3. Nevertheless he cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom. 3. Nevertheless he cleaved unto the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin; he departed not therefrom.
3:3 Nevertheless he cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom: 3:3 однако же грехов Иеровоама, сына Наватова, который ввел в грех Израиля, он держался, не отставал от них. 3:3 πλὴν πλην besides; only ἐν εν in τῇ ο the ἁμαρτίᾳ αμαρτια sin; fault Ιεροβοαμ ιεροβοαμ son Ναβατ ναβατ who; what ἐξήμαρτεν εξαμαρτανω the Ισραηλ ισραηλ.1 Israel ἐκολλήθη κολλαω cling; join οὐκ ου not ἀπέστη αφιστημι distance; keep distance ἀπ᾿ απο from; away αὐτῆς αυτος he; him 3:3 רַ֠ק rˌaq רַק only בְּ bᵊ בְּ in חַטֹּ֞אות ḥaṭṭˈôṯ חַטָּאת sin יָרָבְעָ֧ם yārovʕˈām יָרָבְעָם Jeroboam בֶּֽן־ bˈen- בֵּן son נְבָ֛ט nᵊvˈāṭ נְבָט Nebat אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֶחֱטִ֥יא heḥᵉṭˌî חטא miss אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel דָּבֵ֑ק dāvˈēq דבק cling, cleave to לֹא־ lō- לֹא not סָ֖ר sˌār סור turn aside מִמֶּֽנָּה׃ ס mimmˈennā . s מִן from 3:3. verumtamen in peccatis Hieroboam filii Nabath qui peccare fecit Israhel adhesit nec recessit ab eis Nevertheless, he stuck to the sins of Jeroboam, the son of Nabat, who made Israel to sin, nor did he depart from them. 3:3. Yet truly, he did adhere to the sins of Jeroboam, the son of Nebat, who caused Israel to sin; neither did he withdraw from these. 3:3. Nevertheless he cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:3: Kg1 12:28-33he cleaved: Kg2 10:20-31 which made: Kg1 14:16, Kg1 15:26, Kg1 15:34, Kg1 16:31 he departed: Kg2 13:2, Kg2 13:6, Kg2 13:11, Kg2 14:24, Kg2 15:9, Kg2 15:18, Kg2 17:22; Kg1 12:26-28, Kg1 13:33; Co1 1:19, Co1 1:20 Geneva 1599Nevertheless he cleaved unto the (b) sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom.(b) He sacrificed to the golden calves that Jeroboam had made. John GillNevertheless he cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin,.... He closely adhered to the worship of the calves set up by him:he departed not therefrom: that being a piece of state policy, to keep up the division of the two kingdoms. John WesleyThe sins - The worship of the calves: which all the kings of Israel kept up as a wall of partition between their subjects and those of Judah. So that altho' he had a little religion, yet he had not enough to over - rule this policy. |
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3:43:4: Եւ Մովսա՛ արքայ Մովաբայ էր նեկաթ. եւ տայր արքային Իսրայէլի հարկս, հարիւր հազար մաքեաց, եւ հարիւր հազար խոյոց գեղմնաւորաց[3771]։[3771] Ոմանք. Եւ Ամովս արքայ... էր նեկեթ... եւ տայր Իսրայէլի հարկ։ ՚Ի լուս՛՛. ՚ի վերայ՝ նեկաթ. նշանակի՝ շպետ. եւ առ այլ ոմանս. խաշնատես. հօտաբոյծ։ Եւ Մովսա արքայ Մովաբայ էր [29]նեկաթ, եւ տայր արքային Իսրայելի [30]հարկս` հարեւր հազար [31]մաքեաց եւ հարեւր հազար խոյոց գեղմնաւորաց:4 Մովաբի Մոսա արքան ոչխարի հօտերի տէր էր եւ Իսրայէլի արքային հարկ էր տալիս հարիւր հազար մաքի ու հարիւր հազար նրբագեղմ խոյ: 4 Մովաբի Մեսա թագաւորը հօտերու տէր ըլլալով՝ Իսրայէլի թագաւորին հարիւր հազար գառ ու հարիւր հազար գեղմնաւոր խոյ կու տար։ 3:4: Եւ Մովսա՛ արքայ Մովաբայ էր նեկաթ. եւ տայր արքային Իսրայէլի հարկս, հարիւր հազար մաքեաց, եւ հարիւր հազար խոյոց գեղմնաւորաց[3771]։ [3771] Ոմանք. Եւ Ամովս արքայ... էր նեկեթ... եւ տայր Իսրայէլի հարկ։ ՚Ի լուս՛՛. ՚ի վերայ՝ նեկաթ. նշանակի՝ շպետ. եւ առ այլ ոմանս. խաշնատես. հօտաբոյծ։ 4 Մովաբի Մոսա արքան ոչխարի հօտերի տէր էր եւ Իսրայէլի արքային հարկ էր տալիս հարիւր հազար մաքի ու հարիւր հազար նրբագեղմ խոյ: 4 Մովաբի Մեսա թագաւորը հօտերու տէր ըլլալով՝ Իսրայէլի թագաւորին հարիւր հազար գառ ու հարիւր հազար գեղմնաւոր խոյ կու տար։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:43:4 Меса, царь Моавитский, был богат скотом и присылал царю Израильскому по сто тысяч овец и по сто тысяч неостриженных баранов. 3:4 καὶ και and; even Μωσα μωσα monarch; king Μωαβ μωαβ be νωκηδ νωκηδ and; even ἐπέστρεφεν επιστρεφω turn around; return τῷ ο the βασιλεῖ βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel ἐν εν in τῇ ο the ἐπαναστάσει επαναστασις hundred χιλιάδας χιλιας thousand ἀρνῶν αρην lamb καὶ και and; even ἑκατὸν εκατον hundred χιλιάδας χιλιας thousand κριῶν κριος in; on πόκων ποκος wool 3:4 וּ û וְ and מֵישַׁ֥ע mêšˌaʕ מֵישַׁע [king of moab] מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מֹואָ֖ב môʔˌāv מֹואָב Moab הָיָ֣ה hāyˈā היה be נֹקֵ֑ד nōqˈēḏ נֹקֵד sheep-raiser וְ wᵊ וְ and הֵשִׁ֤יב hēšˈîv שׁוב return לְ lᵊ לְ to מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מֵאָה־ mēʔā- מֵאָה hundred אֶ֣לֶף ʔˈelef אֶלֶף thousand כָּרִ֔ים kārˈîm כַּר ram וּ û וְ and מֵ֥אָה mˌēʔā מֵאָה hundred אֶ֖לֶף ʔˌelef אֶלֶף thousand אֵילִ֥ים ʔêlˌîm אַיִל ram, despot צָֽמֶר׃ ṣˈāmer צֶמֶר wool 3:4. porro Mesa rex Moab nutriebat pecora multa et solvebat regi Israhel centum milia agnorum et centum milia arietum cum velleribus suisNow Mesa, king of Moab, nourished many sheep, and he paid to the king of Israel a hundred thousand lambs, and a hundred thousand rams, with their fleeces. 3:4. Now Mesha, the king of Moab, raised many sheep. And he repaid to the king of Israel one hundred thousand lambs, and one hundred thousand rams, with their fleece. 3:4. And Mesha king of Moab was a sheepmaster, and rendered unto the king of Israel an hundred thousand lambs, and an hundred thousand rams, with the wool. 4. Now Mesha king of Moab was a sheepmaster; and he rendered unto the king of Israel the wool of an hundred thousand lambs, and of an hundred thousand rams.
3:4 And Mesha king of Moab was a sheepmaster, and rendered unto the king of Israel an hundred thousand lambs, and an hundred thousand rams, with the wool: 3:4 Меса, царь Моавитский, был богат скотом и присылал царю Израильскому по сто тысяч овец и по сто тысяч неостриженных баранов. 3:4 καὶ και and; even Μωσα μωσα monarch; king Μωαβ μωαβ be νωκηδ νωκηδ and; even ἐπέστρεφεν επιστρεφω turn around; return τῷ ο the βασιλεῖ βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel ἐν εν in τῇ ο the ἐπαναστάσει επαναστασις hundred χιλιάδας χιλιας thousand ἀρνῶν αρην lamb καὶ και and; even ἑκατὸν εκατον hundred χιλιάδας χιλιας thousand κριῶν κριος in; on πόκων ποκος wool 3:4 וּ û וְ and מֵישַׁ֥ע mêšˌaʕ מֵישַׁע [king of moab] מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מֹואָ֖ב môʔˌāv מֹואָב Moab הָיָ֣ה hāyˈā היה be נֹקֵ֑ד nōqˈēḏ נֹקֵד sheep-raiser וְ wᵊ וְ and הֵשִׁ֤יב hēšˈîv שׁוב return לְ lᵊ לְ to מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מֵאָה־ mēʔā- מֵאָה hundred אֶ֣לֶף ʔˈelef אֶלֶף thousand כָּרִ֔ים kārˈîm כַּר ram וּ û וְ and מֵ֥אָה mˌēʔā מֵאָה hundred אֶ֖לֶף ʔˌelef אֶלֶף thousand אֵילִ֥ים ʔêlˌîm אַיִל ram, despot צָֽמֶר׃ ṣˈāmer צֶמֶר wool 3:4. porro Mesa rex Moab nutriebat pecora multa et solvebat regi Israhel centum milia agnorum et centum milia arietum cum velleribus suis Now Mesa, king of Moab, nourished many sheep, and he paid to the king of Israel a hundred thousand lambs, and a hundred thousand rams, with their fleeces. 3:4. Now Mesha, the king of Moab, raised many sheep. And he repaid to the king of Israel one hundred thousand lambs, and one hundred thousand rams, with their fleece. 3:4. And Mesha king of Moab was a sheepmaster, and rendered unto the king of Israel an hundred thousand lambs, and an hundred thousand rams, with the wool. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144-5: Отложение моавитян от царства Израильского непосредственно после смерти Ахава, с вступлением на царство Охозии (4: Цар. I:1); здесь повторяется об этом отложении (ст. 5), как о поводе к изображаемой в данной главе союзной войне; отложение выразилось в прекращении ежегодной дани, которой ранее моавитский царь Меса, евр. Меша, LXX Μωσά - крупный скотовод, евр. нокед; по некотор. греч. кодд. πομνιοτρόφος (принят, т. LXX. νωκήδ), плативший Ахаву ежегодную дань (ср. Ис. XVI:1) по обычаю древности натурой, из главных произведений страны (по Страбону, каппадокийцы ежегодно платили персам дани: 1500: лошадей, 2000: мулов, 100: 000: овец): плодородные и богатые водой равнины Моава был и очень пригодны для скотоводства (Winer. Bibli. Real. - Woerterboch. Вд. I, 5, 99), как, согласно с Библией, говорит и надпись царя моавитского Меши, открытая в 1068: году миссионером Клейном и находящаяся теперь в Луврском музее. (Из обширной литературы об этой надписи можно назвать преимущественно: Smend und Socin. Die Inschrift des Konigs Mesa von Moab. 1886; в русской литературе: проф. Д. А. Xвольсон. Новооткрытый памятник моавитекого царя Меши, современника иудейского царя Иосафата. Xрист. Чтен. 1870, №№ 7-8). Содержание надписи (в ней 34: строки) весьма близко соприкасается с рассказом данной главы: надпись рассказывает о выгодах, вынесенных Мешою из борьбы с сыном Амврия, (т. е. Ахавом) и об освобождении Моава от 40-летнего рабства Израилю (с. 5-8); но надпись ничего не говорит об осаде Кир-Xаритета, столицы Моава о чем говорит Библия 25-27: ст. данной главы, можно думать, что поход Иорама с неудавшейся целью вновь подчинить моавитян падает на время, близко следовавшее за описанными в надписи Меши фактами отвоевания этим царем у Израиля разных городов моавитских.Adam Clarke: Commentary on the Bible - 18313:4: Was a sheepmaster - The original is נקד naked, of which the Septuagint could make nothing, and therefore retained the Hebrew word νωκηδ: but the Chaldee has מרי גיתי marey githey, "a sheepmaster;" Aquila has ποιμνιοτροφος; and Symmachus, τρεφων βοσκηματα; all to the same sense. The original signifies one who marks or brands, probably from the marking of sheep. He fed many sheep, etc., and had them all marked in a particular way, in order to ascertain his property.A hundred thousand lambs - The Chaldee and Arabic have a hundred thousand fat oxen. 4 Kings (2 Kings) 3:7 Albert Barnes: Notes on the Bible - 18343:4: Moab, the region immediately east of the Dead Sea and of the lower Jordan, though in part suited for agriculture, is in the main a great grazing country. Mesha resembled a modern Arab Sheikh, whose wealth is usually estimated by the number of his flocks and herds. His tribute of the wool of 100, 000 lambs was a tribute in kind, the ordinary tribute at this time in the East.Mesha is the monarch who wrote the inscription on the "Moabite stone" (Kg2 1:1 note). The points established by the Inscription are: 1. That Moab recovered from the blow dealt by David Sa2 8:2, Sa2 8:12, and became again an independent state in the interval between David's conquest and the accession of Omri; 2. That Omri reconquered the country, and that it then became subject to the northern kingdom, and remained so throughout his reign and that of his son Ahab, and into the reign of Ahab's son and successor, Ahaziah; 3. That the independence was regained by means of a war, in which Mesha took town after town from the Israelites, including in his conquests many of the towns which, at the original occupation of the holy land, had passed into the possession of the Reubenites or the Gadites, as Baal-Meon Num 32:38, Kirjathaim Num 32:37, Ataroth Num 32:34, Nebo Num 32:38, Jahaz Jos 13:18, etc.; 4. That the name of Yahweh was well known to the Moabites as that of the God of the Israelites; and 5. That there was a sanctuary of Yahweh at Nebo, in the Trans-Jordanic territory, where "vessels" were used in His service. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:4: a sheepmaster: Gen 13:2, Gen 26:13, Gen 26:14; Ch2 26:10; Job 1:3, Job 42:12rendered: Sa2 8:2; Ch1 18:2; Psa 60:8, Psa 108:9, Psa 108:10 lambs: Isa 16:1 Carl Friedrich Keil and Franz DelitzschWar of Joram, in Alliance with Jehoshaphat, against the Moabites. - 4Kings 3:4, 4Kings 3:5. The occasion of this war was the rebellion of the Moabites, i.e., the refusal to pay tribute to Israel since the death of Ahab. Mesha the (vassal-) king of Moab was a possessor of flocks, and paid to the king of Israel 100,000 lambs and 100,000 rams; not merely at the commencement of each new reign (Cler.), but as a yearly tribute (השׁיב, to bring again = to bring repeatedly, as in Num 18:9, etc.). This yearly tribute could not be exorbitant for the land of the Moabites, which abounded in good pasture, and was specially adapted for the rearing of flocks. The payment of tribute in natural objects and in the produce of the land was very customary in ancient times, and is still usual among the tribes of Asia. (Note: Pecunia ipsa a pecore appellabatur. Etiam nunc in tabulis Censoriis pascua dicuntur omnia, ex quibus populus reditus habet, quia diu hoc solum vectigal fuit. Mulctatio quoque nonnisi ovium boumque impendio dicebatur. - Plinii h. nat. xviii. 3.) נוקד signifies both a shepherd (Amos 1:1) and also a possessor of flocks. In Arabic it is properly the possessor of a superior kind of sheep and goats (vid., Boch. Hieroz. i. p. 483f. ed. Ros.). צמר may either be taken as a second object to השׁיב, or be connected with אילים htiw as an accusative of looser government (Ewald, 287, h.). In the first case the tribute would consist of the wool (the fleeces) of 100,000 lambs and 100,000 rams; in the second, of 100,000 lambs and the wool of 100,000 rams. In support of the latter we may quote Is 16:1, where lambs are mentioned as tribute. 4Kings 3:5-7 The statement concerning the rebellion of the Moabites, which has already been mentioned in 4Kings 1:1, is repeated here, because it furnished the occasion for the expedition about to be described. Ahaziah had been unable to do anything during his short reign to renew the subjugation of Moab; Joram was therefore anxious to overtake what had been neglected immediately after his ascent of the throne. He went to Samaria ההוּא בּיּום, at that time, namely, when he renewed his demand for the tribute and it was refused (Thenius), and mustered all Israel, i.e., raised an army out of the whole kingdom, and asked Jehoshaphat to join in the war, which he willingly promised to do (as in 3Kings 22:4), notwithstanding the fact that he had been blamed by prophets for his alliance with Ahab and Ahaziah (2Chron 19:2 and 2Chron 20:37). He probably wished to chastise the Moabites still further on this occasion for their invasion of Judah (2 Chron 20), and to do his part by bringing them once more under the yoke of Israel, to put it out of their power to make fresh incursions into Judah. 4Kings 3:8 In reply to Joram's question, "By which way shall we advance (against Moab)?" Jehoshaphat decided in favour of "the way through the desert of Edom." There were two ways by which it was possible to enter the land of the Moabites; namely, either by going above the Dead Sea, and crossing the Jordan and the boundary river Arnon, and so entering it from the north, or by going round the southern point of the Dead Sea, and advancing through the northern portion of the mountains of Edom, and thus entering it from the south. The latter way was the longer of the two, and the one attended with the greatest difficulties and dangers, because the army would have to cross mountains which were very difficult to ascend. Nevertheless Jehoshaphat decided in its favour, partly because, if they took the northern route, they would have the Syrians at Ramoth in Gilead to fear, partly also because the Moabites, from their very confidence in the inaccessibility of their southern boundary, would hardly expect any attack from that side, and might therefore, if assailed at that point, be taken off their guard and easily defeated, and probably also from a regard to the king of Edom, whom they could induce to join them with his troops if they took that route, not so much perhaps for the purpose of strengthening their own army as to make sure of his forces, namely, that he would not make a fresh attempt at rebellion by a second invasion of the kingdom of Judah while Jehoshaphat was taking the field against the Moabites. 4Kings 3:9-12 But however cleverly this plan may have been contrived, when the united army had been marching round for seven days and was passing through the deep rocky valley of the Ahsy, (Note: The usual route from southern Judaea to the land of the Moabites, which even the Crusaders and more recent travellers took, runs round the Dead Sea up to the mouth of the Wady ed Deraah or Kerak, and then up this wady to Kerak (vid., Rob. ii. p. 231). The allied kings did not take this route however, but went through the Wady el Kurahy or es-Safieh, which opens into the southern end of the Dead Sea, and which is called the Wady el Ahsy farther up in the mountains, by Seetzen (R. ii. pp. 355,356) erroneously the Wady el Hssa (Rob. ii. p. 488), a ravine through which Burckhardt passed with the greatest difficulty (Syrien, ii. p. 673). That they advanced by this route is a necessary inference from the fact, that when they first suffered from want of water they were on the border of the Moabitish territory, of which this very wady forms the boundary (4Kings 3:21; see Burckh. p. 674, and Rob. Pal. ii. p. 555), and the water came flowing from Edom (4Kings 3:20). Neither of these circumstances is applicable to the Wady el Kerak. - Still less can we assume, with O. v. Gerlach, that they chose the route through the Arabah that they might approach Moab from the south, as the Israelites under Moses had done. For it would have been impossible for them to reach the border of Moab by this circuitous route. And why should they go so far round, with the way through Edom open to them?) which divided the territories of Edom and Moab, it was in the greatest danger of perishing from want of water for men and cattle, as the river which flows through this valley, and in which they probably hoped to find a sufficient supply of water, since according to Robinson (Pal. ii. pp. 476 and 488) it is a stream which never fails, was at that time perfectly dry. In this distress the hearts of the two kings were manifested. - 4Kings 3:10-12. Joram cried out in his despair: "Woe, that Jehovah has called these three kings, to give them into the hand of Moab!" (כּי, that, serves to give emphasis to the assurance; see Ewald, 330, b.) Jehoshaphat, on the other hand, had confidence in the Lord, and inquired whether there was no prophet there, through whom they could seek counsel of the Lord (as in 3Kings 22:7); whereupon one of the servants of the Israelitish king answered that Elisha was there, who had poured water upon the hands of Elijah, i.e., had been with him daily as his servant, and therefore could probably obtain and give a revelation from god. Elisha may perhaps have come to the neighbourhood of the army at the instigation of the Spirit of God, because the distress of the kings was to be one means in the hand of the Lord, not only of distinguishing the prophet in the eyes of Joram, but also of pointing Joram to the Lord as the only true God. The three kings, humbled by the calamity, went in person to Elisha, instead of sending for him. 4Kings 3:13-14 In order still further to humble the king of Israel, who was already bowed down by the trouble, and to produce some salutary fruit of repentance in his heart, Elisha addressed him in these words: "What have I to do with thee? Go to the (Baal-) prophets of thy father and thy mother! Let them help thee." When Joram replied to this in a supplicatory tone: על, no, pray (as in Ruth 1:13), i.e., speak not in this refusing way, for the Lord has brought these three kings - not me alone, but Jehoshaphat and the king of Edom also - into this trouble; Elisha said to him with a solemn oath (cf. 3Kings 17:1): "If I did not regard Jehoshaphat, I should not look at thee and have respect to thee," i.e., I should not deign to look at thee, much less to help thee. 4Kings 3:15-17 He then sent for a minstrel, to collect his mind from the impressions of the outer world by the soft tones of the instrument, and by subduing the self-life and life in the external world to become absorbed in the intuition of divine things. On this influence of music upon the state of the mind, see the remark on 1Kings 16:16, and Passavant's Untersuchungen ber den Lebens-magnetismus, p. 207 (ed. 2). - As the minstrel was playing, the hand of the Lord came upon him (והיה according to the later usage for ויהי, as in 1Kings 17:48, etc.; compare Ewald, 345, b., and יהוה יד as in 3Kings 18:46), so that he said in the name of the Lord: "Make this valley full of trenches (עשׂה, inf. abs. for the imperative; for גּבים גּבים see Ges. 108, 4); for thus saith the Lord, ye will see neither wind nor rain, and this valley will be filled with water, that ye may be able to drink, and your flocks and your cattle." גּבים are trenches for collecting water (vid., Jer 14:3), which would suddenly flow down through the brook-valley. This large quantity of water came on the (following) morning "by the way of Edom" (4Kings 3:20), a heavy fall of rain or violent storm having taken place, as is evident from the context, in the eastern mountains of Edom, at a great distance from the Israelitish camp, the water of which filled the brook-valley, i.e., the Wady el Kurahy and el Ahsy (see at 4Kings 3:9) at once, without the Israelites observing anything either of the wind, which always precedes rain in the East (Harmar, Beobb. i. pp. 51, 52), or of the rain itself. מקניכם are the flocks intended for slaughtering, בּהמתּכם the beasts of burden. 4Kings 3:18-19 Elisha continued: "and this is too little for Jehovah (the comparative force of נקל is implied in the context, especially in the alternating combination of the two clauses, which is indicated by ו...ו, see Ewald, 360, c.): He will also give Moab into your hand, and ye will smite all the fortified and choice cities, fell all the good trees (fruit-trees), stop up all the springs of water, and spoil all the good fields with stones." מבצר and מבחור are intended to produce a play upon words, through the resemblance in their sound and meaning (Ewald, 160, c.). In the announcement of the devastation of the land there is an allusion to Deut 20:19-20, according to which the Israelites were ordered to spare the fruit-trees when Canaan was taken. These instructions were not to apply to Moab, because the Moabites themselves as the arch-foes of Israel would not act in any other way with the land of Israel if they should gain the victory. הכאב, to add pain, is a poetical expression for spoiling a field or rendering it infertile through the heaping up of stones. 4Kings 3:20-23 The water came in the morning at the time of the morning sacrifice (see 3Kings 18:36), to indicate that the Lord was once more restoring His favour to the people on account of the sacrifice presented to Him in His temple. The help of God, which preserved the Israelitish army from destruction, also prepared destruction for the Moabites. 4Kings 3:21-23. On hearing the report of the march of the allied kings, Moab had raised all the men that were capable of bearing arms, and stationed them on the frontier. In the morning, when the sun had risen above the water, the Moabites saw the water opposite to them like blood, and said: "That is blood: the (allied) kings have destroyed themselves and smitten one another; and now to the spoil, Moab!" Coming with this expectation to the Israelitish camp, they were received by the allies, who were ready for battle, and put to flight. The divine help consisted, therefore, not in a miracle which surpassed the laws of nature, but simply in the fact that the Lord God, as He had predicted through His prophet, caused the forces of nature ordained by Him to work in the predetermined manner. As the sudden supply of an abundance of water was caused in a natural way by a heavy fall of rain, so the illusion, which was so fatal to the Moabites, is also to be explained in the natural manner indicated in the text. From the reddish earth of the freshly dug trenches the water collected in them had acquired a reddish colour, which was considerably intensified by the rays of the rising sun, so that when seen from a distance it resembled blood. The Moabites, however, were the less likely to entertain the thought of an optical delusion, from the fact that with their accurate acquaintance with the country they knew very well that there was no water in the wady at that time, and they had neither seen nor heard anything of the rain which had fallen at a great distance off in the Edomitish mountains. The thought was therefore a natural one, that the water was blood, and that the cause of the blood could only have been that their enemies had massacred one another, more especially as the jealousy between Israel and Judah was not unknown to them, and they could have no doubt that Edom had only come with them as a forced ally after the unsuccessful attempt at rebellion which it had made a short time before; and, lastly, they cannot quite have forgotten their own last expedition against Judah in alliance with the Edomites and Ammonites, which had completely failed, because the men composing their own army had destroyed one another. But if they came into collision with the allied army of the Israelites under such a delusion as this, the battle could only end in defeat and in a general flight so far as they were concerned. 4Kings 3:24-25 The Israelites followed the fugitives into their own land and laid it waste, as Elisha had prophesied (4Kings 3:25 compared with 4Kings 3:19). The Chethb ויבו־בהּ is to be read בהּ ויּבו (for ויּבוא as in 3Kings 12:12): and (Israel) came into the land and smote Moab. The Keri ויּכּוּ is a bad emendation. הכּות is either the infinitive construct used instead of the infin. absolute (Ewald, 351, c.), or an unusual form of the inf. absol. (Ewald, 240, b.). עד־השׁאיר, till one (= so that one only) left its stones in Kir-chareseth. On the infinitive form השׁאיר see at Josh 8:22. The suffix in אבניה probably points forward to the following noun (Ewald, 309, c.). The city called חרשׂת קיר here and Is 16:7, and חרשׂ קיר in Is 16:11 and Jer 48:31, Jer 48:36, i.e., probably city of potsherds, is called elsewhere מואב קיר, the citadel of Moab (Is 15:1), as the principal fortress of the land (in the Chaldee Vers. דמואב כרכּא), and still exists under the name of Kerak, with a strong castle build by the Crusaders, upon a lofty and steep chalk rock, surrounded by a deep and narrow valley, which runs westward under the name of Wady Kerak and falls into the Dead Sea (vid., Burckhardt, Syr. pp. 643ff., C. v. Raumer, Pal. pp. 271,272). This fortress the allied kings besieged. "The slingers surrounded and smote it," i.e., bombarded it. 4Kings 3:26 When the king of Moab saw that the battle was too strong for him, he attempted to fight a way through the besiegers with 700 men with drawn swords (להבקיע, lit., to split them) to the king of Edom, i.e., on the side which was held by this king, from whom he probably hoped that he should meet with the weakest resistance. 4Kings 3:27 But when this attempt failed, in his desperation he took his first-born son, who was to succeed him as king, and offered him as a sacrifice upon the wall, i.e., in the sight of the besiegers, not to the God of Israel (Joseph. Ephr. Syr., etc.), but to his own god Camos (see at 3Kings 11:7), to procure help from him by appeasing his wrath; just as the heathen constantly sought to appease the wrath of their gods by human sacrifices on the occasion of great calamities (vid., Euseb. praepar. ev. iv. 16, and E. v. Lasaulx, die Shnopfer der Griechen und Rmer, pp. 8ff.). - "And there was (came) great wrath upon Israel, and they departed from him (the king of Moab) and returned into their land." As על קצף היה is used of the divine wrath or judgment, which a man brings upon himself by sinning, in every other case in which the phrase occurs, we cannot understand it here as signifying the "human indignation," or ill-will, which broke out among the besieged (Budd., Schulz, and others). The meaning is: this act of abomination, to which the king of the Moabites had been impelled by the extremity of his distress, brought a severe judgment from God upon Israel. The besiegers, that is to say, felt the wrath of God, which they had brought upon themselves by occasioning human sacrifice, which is strictly forbidden in the law (Lev 18:21; Lev 20:3), either inwardly in their conscience or in some outwardly visible signs, so that they gave up the further prosecution of the siege and the conquest of the city, without having attained the object of the expedition, namely, to renew the subjugation of Moab under the power of Israel. Geneva 1599And (c) Mesha king of Moab was a sheepmaster, and rendered unto the king of Israel an hundred thousand lambs, and an hundred thousand rams, with the wool.(c) This was done after David had made the Moabites tributaries to his successors. John GillAnd Mesha king of Moab was a sheep master,.... With which his country abounded; he kept great numbers of them, and shepherds to take care of them; he traded in them, and got great riches by them; his substance chiefly consisted in them:and rendered unto the king of Israel: either as a present, or as an annual tribute: an hundred thousand lambs, and an hundred thousand rams, with the wool; that is, upon them, unshorn, and so the more valuable; and it was usual for tributary nations to pay their tribute to those to whom they were subject in such commodities which they most abounded with; so the Cappadocians, as Strabo (c) relates, used to pay, as a tribute to the Persians, every year, 1500 horses and 2000 mules, and five myriads of sheep, or 50,000; and formerly, Pliny (d) says, the only tribute was from the pastures. (c) Geograph. l. 11. p. 362. (d) Nat. Hist. l. 18. c. 3. John WesleyA sheep - master - A man of great wealth (which in those times and places consisted much in cattle) which enabled and emboldened him to rebel against his sovereign.Robert Jamieson, A. R. Fausset and David BrownMESHA, KING OF MOAB, REBELS. (4Kings 3:4-5)Mesha king of Moab, &c.--As his dominions embraced an extensive pasture country, he paid, as annual tribute, the wool of a hundred thousand lambs and a hundred thousand rams. It is still common in the East to pay custom and taxes in the fruits or natural produce of the land. |
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3:53:5: Եւ եղեւ յետ մեռանելոյ Աքաաբու, նշկահեաց արքայն Մովաբու զարքայն Իսրայէլի։ Եւ եղեւ յետ մեռանելոյ Աքաաբու, նշկահեաց արքայն Մովաբու զարքայն Իսրայելի:5 Աքաաբի մեռնելուց յետոյ Մովաբի երկրի արքան ըմբոստացաւ Իսրայէլի արքայի դէմ: 5 Բայց Աքաաբին մեռնելէն ետքը Մովաբի թագաւորը Իսրայէլի թագաւորին դէմ ապստամբեցաւ։ 3:5: Եւ եղեւ յետ մեռանելոյ Աքաաբու, նշկահեաց արքայն Մովաբու զարքայն Իսրայէլի։ 5 Աքաաբի մեռնելուց յետոյ Մովաբի երկրի արքան ըմբոստացաւ Իսրայէլի արքայի դէմ: 5 Բայց Աքաաբին մեռնելէն ետքը Մովաբի թագաւորը Իսրայէլի թագաւորին դէմ ապստամբեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:53:5 Но когда умер Ахав, царь Моавитский отложился от царя Израильского. 3:5 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τὸ ο the ἀποθανεῖν αποθνησκω die Αχααβ αχααβ and; even ἠθέτησεν αθετεω displace; put off βασιλεὺς βασιλευς monarch; king Μωαβ μωαβ in βασιλεῖ βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel 3:5 וַ wa וְ and יְהִ֖י yᵊhˌî היה be כְּ kᵊ כְּ as מֹ֣ות mˈôṯ מָוֶת death אַחְאָ֑ב ʔaḥʔˈāv אַחְאָב Ahab וַ wa וְ and יִּפְשַׁ֥ע yyifšˌaʕ פשׁע rebel מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מֹואָ֖ב môʔˌāv מֹואָב Moab בְּ bᵊ בְּ in מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 3:5. cumque mortuus fuisset Ahab praevaricatus est foedus quod habebat cum rege IsrahelAnd when Achab was dead, he broke the league which he had made with the king of Israel. 3:5. And when Ahab had died, he transgressed the pact that he had with the king of Israel. 3:5. But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel. 5. But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel.
3:5 But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel: 3:5 Но когда умер Ахав, царь Моавитский отложился от царя Израильского. 3:5 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τὸ ο the ἀποθανεῖν αποθνησκω die Αχααβ αχααβ and; even ἠθέτησεν αθετεω displace; put off βασιλεὺς βασιλευς monarch; king Μωαβ μωαβ in βασιλεῖ βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel 3:5 וַ wa וְ and יְהִ֖י yᵊhˌî היה be כְּ kᵊ כְּ as מֹ֣ות mˈôṯ מָוֶת death אַחְאָ֑ב ʔaḥʔˈāv אַחְאָב Ahab וַ wa וְ and יִּפְשַׁ֥ע yyifšˌaʕ פשׁע rebel מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מֹואָ֖ב môʔˌāv מֹואָב Moab בְּ bᵊ בְּ in מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 3:5. cumque mortuus fuisset Ahab praevaricatus est foedus quod habebat cum rege Israhel And when Achab was dead, he broke the league which he had made with the king of Israel. 3:5. And when Ahab had died, he transgressed the pact that he had with the king of Israel. 3:5. But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:5: Kg2 1:1, Kg2 8:20; Ch2 21:8-10John GillBut it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel. Who then was Ahaziah; but either through the pusillanimity of his temper, or the sickness that attended him, or the shortness of his reign, he took no steps to the reduction of him, or to oblige him to pay his tribute, which he neglected to do, and is meant by his rebellion.Robert Jamieson, A. R. Fausset and David Brownking of Moab rebelled--This is a repetition of 4Kings 1:1, in order to introduce an account of the confederate expedition for crushing this revolt, which had been allowed to continue unchecked during the short reign of Ahaziah. |
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3:63:6: Եւ ել արքայ Յովրամ յաւուր յայնմիկ ՚ի Սամարեայ, եւ հանդէս արար Իսրայէլի եւ գնաց։ Եւ ել արքայ Յովրամ յաւուր յայնմիկ ի Սամարիայ, եւ հանդէս արար Իսրայելի:6 Այդ ժամանակ Յորամ արքան ելաւ Սամարիայից եւ գնաց Իսրայէլի բանակն աչքի անցկացնելու: 6 Ուստի Յովրամ թագաւորը Սամարիայէն ելաւ ու բոլոր Իսրայէլը համրեց 3:6: Եւ ել արքայ Յովրամ յաւուր յայնմիկ ՚ի Սամարեայ, եւ հանդէս արար Իսրայէլի եւ գնաց։ 6 Այդ ժամանակ Յորամ արքան ելաւ Սամարիայից եւ գնաց Իսրայէլի բանակն աչքի անցկացնելու: 6 Ուստի Յովրամ թագաւորը Սամարիայէն ելաւ ու բոլոր Իսրայէլը համրեց zohrab-1805▾ eastern-1994▾ western am▾ |
3:63:6 И выступил царь Иорам в то время из Самарии и сделал смотр всем Израильтянам; 3:6 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ὁ ο the βασιλεὺς βασιλευς monarch; king Ιωραμ ιωραμ Iōram; Ioram ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἐκ εκ from; out of Σαμαρείας σαμαρεια Samareia; Samaria καὶ και and; even ἐπεσκέψατο επισκεπτομαι visit; inspect τὸν ο the Ισραηλ ισραηλ.1 Israel 3:6 וַ wa וְ and יֵּצֵ֞א yyēṣˈē יצא go out הַ ha הַ the מֶּ֧לֶךְ mmˈeleḵ מֶלֶךְ king יְהֹורָ֛ם yᵊhôrˈām יְהֹורָם Jehoram בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he מִ mi מִן from שֹּׁמְרֹ֑ון ššōmᵊrˈôn שֹׁמְרֹון Samaria וַ wa וְ and יִּפְקֹ֖ד yyifqˌōḏ פקד miss אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 3:6. egressus est igitur rex Ioram in die illa de Samaria et recensuit universum IsrahelAnd king Joram went out that day from Samaria, and mustered all Israel. 3:6. Therefore, king Joram departed on that day from Samaria, and he took a count of all of Israel. 3:6. And king Jehoram went out of Samaria the same time, and numbered all Israel. 3:6 And king Jehoram went out of Samaria the same time, and numbered all Israel: 3:6 И выступил царь Иорам в то время из Самарии и сделал смотр всем Израильтянам; 3:6 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ὁ ο the βασιλεὺς βασιλευς monarch; king Ιωραμ ιωραμ Iōram; Ioram ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἐκ εκ from; out of Σαμαρείας σαμαρεια Samareia; Samaria καὶ και and; even ἐπεσκέψατο επισκεπτομαι visit; inspect τὸν ο the Ισραηλ ισραηλ.1 Israel 3:6 וַ wa וְ and יֵּצֵ֞א yyēṣˈē יצא go out הַ ha הַ the מֶּ֧לֶךְ mmˈeleḵ מֶלֶךְ king יְהֹורָ֛ם yᵊhôrˈām יְהֹורָם Jehoram בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he מִ mi מִן from שֹּׁמְרֹ֑ון ššōmᵊrˈôn שֹׁמְרֹון Samaria וַ wa וְ and יִּפְקֹ֖ד yyifqˌōḏ פקד miss אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 3:6. egressus est igitur rex Ioram in die illa de Samaria et recensuit universum Israhel And king Joram went out that day from Samaria, and mustered all Israel. 3:6. Therefore, king Joram departed on that day from Samaria, and he took a count of all of Israel. 3:6. And king Jehoram went out of Samaria the same time, and numbered all Israel. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19146-10: Решив предпринять поход для покорения моавитян и приготовив собственное войско (ст. 6), Иорам израильский приглашает с собой Иосафата иудейского, как некогда звал последнего Ахав с собой против сирийцев (3: Цар. XXII:2), и Иосафат, как и в то время (там же, ст. 4), отвечает и на этот раз полной готовностью (ст. 7), хотя уже не раз имел указания пророков, что союз его с нечестивыми царями израильскими неугоден Богу (2: Пар. XIX:2-3; XX:37); по-видимому, как при Ахаве, так и при сыновьях его царство Иудейское находилось в некоторой зависимости от Израильского. Вопрос "какою дорогою идти нам" (ст. 8) принадлежит, вероятно, Иосафату, как подчиненному участнику кампании. Вместо близкого пути в землю Моавитскую - через Иордан, по восточному берегу Мертвого моря и затем в северные пределы Моава через поток Арнон, - союзное войско избирает более трудный окольный путь: по западной границе Мертвого моря до южных пределов его, затем по части Идумейской пустыни, чтобы нападение с юга поразило моавитян уже самой неожиданностью. Вторжение же в Моавитскую землю с севера могло представлять две трудности для Израильского государства и войска: для них являлась бы опасность со стороны сирийцев со времени Ахава прочно утвердившихся в Галааде, и кроме того, с северной стороны Моавитской страны Меша, как видно из его надписи, настроил ряд крепостей, затруднявши вторжение с севера; притом при движении в первом направлении оба царства остались бы незащищенными со стороны Идумеи: царя Идумеи, своего вассала (3: Цар. XXII:47), Иосафат поэтому берет с собой в поход (ст. 9), хотя на лояльность его мало полагались (ст. 26), По присоединении идумеев к союзным еврейским царям войска в течение 7: дней шли по пустынной, лишенной воды, местности на юг от Мертвого моря, "так как проводники сбились с дороги" (И. Флав. Древн. IX, 3, 1), и цари, особенно Иорам, приходят в уныние.Matthew Henry: Concise Commentary on the Whole Bible - 1706The Expedition against Moab; Elisha Consulted. B. C. 895.6 And king Jehoram went out of Samaria the same time, and numbered all Israel. 7 And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle? And he said, I will go up: I am as thou art, my people as thy people, and my horses as thy horses. 8 And he said, Which way shall we go up? And he answered, The way through the wilderness of Edom. 9 So the king of Israel went, and the king of Judah, and the king of Edom: and they fetched a compass of seven days' journey: and there was no water for the host, and for the cattle that followed them. 10 And the king of Israel said, Alas! that the LORD hath called these three kings together, to deliver them into the hand of Moab! 11 But Jehoshaphat said, Is there not here a prophet of the LORD, that we may enquire of the LORD by him? And one of the king of Israel's servants answered and said, Here is Elisha the son of Shaphat, which poured water on the hands of Elijah. 12 And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him. 13 And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay: for the LORD hath called these three kings together, to deliver them into the hand of Moab. 14 And Elisha said, As the LORD of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee. 15 But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the LORD came upon him. 16 And he said, Thus saith the LORD, Make this valley full of ditches. 17 For thus saith the LORD, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, that ye may drink, both ye, and your cattle, and your beasts. 18 And this is but a light thing in the sight of the LORD: he will deliver the Moabites also into your hand. 19 And ye shall smite every fenced city, and every choice city, and shall fell every good tree, and stop all wells of water, and mar every good piece of land with stones. Jehoram has no sooner got the sceptre into his hand than he takes the sword into his hand, to reduce Moab. Crowns bring great cares and perils to the heads that wear them; no sooner in honour than in war. Now here we have, I. The concerting of this expedition between Jehoram king of Israel and Jehoshaphat king of Judah. Jehoram levied an army (v. 6), and such an opinion he had of the godly king of Judah that, 1. He courted him to be his confederate: Wilt thou go with me against Moab? And he gained him. Jehoshaphat said, I will go up. I am as thou art, v. 7. Judah and Israel, though unhappily divided from each other, yet can unite against Moab a common enemy. Jehoshaphat upbraids them not with their revolt from the house of David, nor makes it an article of their alliance that they shall return to their allegiance, though he had good reason to insist upon it, but treats with Israel as a sister-kingdom. Those are no friends to their own peace and strength who can never find in their hearts to forgive and forget an old injury, and unite with those that have formerly broken in upon their rights. Quod initio non vulvit, tractu temporis invalescit--That which was originally destitute of authority in the progress of time acquires it. 2. He consulted him as his confidant, v. 8. He took advice of Jehoshaphat, who had more wisdom and experience than himself, which way they should make their descent upon the country of Moab; and he advised that they should not march against them the nearest way, over Jordan, but go round through the wilderness of Edom, that they might take the king of Edom (who was tributary to him) and his forces along with them If two be better than one, much more will not a three-fold cord be easily broken. Jehoshaphat had like to have paid dearly for joining with Ahab, yet he joined with his son, and this expedition also had like to have been fatal to him. There is nothing got by being yoked with unbelievers. II. The great straits that the army of the confederates was reduced to in this expedition. Before they saw the face of an enemy they were all in danger of perishing for want of water, v. 9. This ought to have been considered before they ventured a march through the wilderness, the same wilderness (or very near it) where their ancestors wanted water, Num. xx. 2. God suffers his people, by their own improvidence, to bring themselves into distress, that the wisdom, power, and goodness of his providence may be glorified in their relief. What is more cheap and common than water? It is drink to every beast of the field, Ps. civ. 11. Yet the want of it will soon humble and ruin kings and armies. The king of Israel sadly lamented the present distress, and the imminent danger it put them in of falling into the hands of their enemies the Moabites, to whom, when weakened by thirst, they would be an easy prey, v. 10. it was he that had called these kings together; yet he charges it upon Providence, and reflects upon that as unkind: The Lord has called them together. Thus the foolishness of man perverteth his way, and then his heart fretteth against the Lord, Prov. xix. 3. III. Jehoshaphat's good motion to ask counsel of God in this exigency, v. 11. The place they were now in could not but remind them of the wonders of which their fathers told them, the waters fetched out of the rock for Israel's seasonable supply. The thought of this, we may suppose, encouraged Jehoshaphat to ask, Is there not here a prophet of the Lord, like unto Moses? He was the more concerned because it was by his advice that they fetched this compass through the wilderness, v. 8. It was well that Jehoshaphat enquired of the Lord now, but it would have been much better if he had done it sooner, before he engaged in this war, or steered this course; so the distress might have been prevented. Good men are sometimes remiss and forgetful, and neglect their duty till necessity and affliction drive them to it. IV. Elisha recommended as a proper person for them to consult with v. 11. And here we may wonder, 1. That Elisha should follow the camp, especially in such a tedious march as this, as a volunteer, unasked, unobserved, and in no post of honour at all; not in the office of priest of the war (Deut. xx. 2) or president of the council of war, but in such obscurity that none of the kings knew they had such a jewel in the treasures of their camp, nor so good a friend in their retinue. We may suppose it was by special direction from heaven that Elisha attended the war, as the chariot of Israel and the horsemen thereof. Thus does God anticipate his people with the blessings of his goodness and provide his oracles for those that provide them not for themselves. It would often be bad with us if God did not take more care of us, both for soul and body, than we take for ourselves. 2. That a servant of the king of Israel knew of his being there when the king himself did not. Probably it was such a servant as Obadiah was to his father Ahab, one that feared the Lord; to such a one Elisha made himself known, not to the kings. The account he gives of him is that it was he that poured water on the hands of Elijah, that is, he was his servant, and particularly attended him when he washed his hands. He that will be great, let him learn to minister: he that will rise high, let him begin low. V. The application which the kings made to Elisha. They went down to him to his quarters, v. 12. Jehoshaphat had such an esteem for a prophet with whom the word of the Lord was that he would condescend to visit him in his own person and not send for him up to him. The other two were moved by the straits they were in to make their court to the prophet. He that humbled himself was thus exalted, and looked great, when three kings came to knock at his door, and beg his assistance; see Rev. iii. 9. VI. The entertainment which Elisha gave them. 1. He was very plain with the wicked king of Israel (v. 13): "What have I to do with thee? How canst thou expect an answer of peace from me? Get thee to the prophets of thy father and mother, whom thou hast countenanced and maintained in thy prosperity, and let them help thee now in thy distress." Elisha was not imposed upon, as Jehoshaphat was, by his partial and hypocritical reformation; he knew that, though he had put away the image of Baal, Baal's prophets were still dear to him, and perhaps some of the were now in his camp. "Go," said he, "go to them. Get you to the gods whom you have served, Judg. x. 14. The world and the flesh have ruled you, let them help you; why should God be enquired of by you?" Ezek. xiv. 3. Elisha tells him to his face, in a holy indignation at his wickedness, that he can scarcely find in his heart to look towards him or to see him, v. 14. Jehoram is to be respected as a prince, but as a wicked man he is a vile person, and is to be condemned, Ps. xv. 4. Elisha, as a subject, will honour him, but as a prophet he will cause him to know his iniquity. For those that had such an extraordinary commission it was fit (though not for a common person) to say to a king, Thou art wicked, Job xxxiv. 18. Jehoram has so much self-command as to take this plain dealing patiently; he cares not now for hearing of the prophets of Baal, but is a humble suitor to the God of Israel and his prophet, representing the present case as very deplorable and humbly recommending it to the prophet's compassionate consideration. In effect, he owns himself unworthy, but let not the other kings be ruined for his sake. 2. Elisha showed a great respect to the godly king of Judah, regarded his presence, and, for his sake, would enquire of the Lord for them all. It is good being with those that have God's favour and his prophet's love. Wicked people often fare the better for the friendship and society of those that are godly. 3. He composed himself to receive instructions from God. His mind was somewhat ruffled and disturbed at the sight of Jehoram; though he was not put into a sinful heat or passion, nor had spoken unadvisedly, yet his zeal for the present indisposed him for prayer and the operations of the Spirit, which required a mind very calm and sedate. He therefore called for a musician (v. 15), a devout musician, one accustomed to play upon his harp and sign psalms to it. To hear God's praises sweetly sung, as David had appointed, would cheer his spirits, and settle his mind, and help to put him into a right frame both to speak to him and to hear from him. We find a company of prophets prophesying with a psaltery and a tabret before them, 1 Sam. x. 5. Those that desire communion with God must keep their spirits quiet and serene. Elisha being refreshed, and having the tumult of his spirits laid by this divine music, the hand of the Lord came upon him, and his visit did him more honour than that of three kings. 4. God, by him, gave them assurance that the issue of the present distress would be comfortable and glorious. (1.) They should speedily be supplied with water, v. 16, 17. To try their faith and obedience, he bids them make the valley full of ditches to receive the water. Those that expect God's blessings must prepare room for them, dig the pools for the rain to fill, as they did in the valley of Baca, and so made even that a well, Ps. lxxxiv. 6. To raise the wonder, he tells them they shall have water enough, and yet there shall be neither wind nor rain. Elijah, by prayer, obtained water out of the clouds, but Elisha fetches it nobody knows whence. The spring of these waters shall be as secret as the head of the Nile. God is not tied to second causes. Ordinarily it is by a plentiful rain that God confirms his inheritance (Ps. lxviii. 9), but here it is done without rain, at least without rain in that place. Some of the fountains of the great deep, it is likely, were broken up on this occasion; and, to increase the miracle, that valley only (as it should seem) was filled with water, and no other place had any share of it. (2.) That supply should be an earnest of victory (v. 18): "This is but a light thing in the sight of the Lord; you shall not only be saved from perishing, but shall return in triumph." As God gives freely to the unworthy, so he gives richly, like himself, more than we are able to ask or think. His grants out-do our requests and expectations. Those that sincerely seek for the dew of God's grace shall have it, and by it be made more than conquerors. It is promised that they shall be masters of the rebellious country, and they are permitted to lay it waste and ruin it, v. 19. The law forbade them to fell fruit-trees to be employed in their sieges (Deut. xx. 19), but not when it was intended, in justice, for the starving of a country that had forfeited its fruits, by denying tribute to those to whom tribute was due. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:6: am 3109, bc 895numbered: Sa1 11:8, Sa1 15:4; 2Sam. 24:1-25; Kg1 20:27 John GillAnd King Jehoram went out of Samaria the same time, As soon as he came to the throne:and numbered all Israel; who were fit to bear arms, got them together at some certain place, and mustered them, and prepared for a war with Moab, to reduce them. Robert Jamieson, A. R. Fausset and David BrownELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)King Jehoram . . . numbered Israel--made a levy from his own subjects, and at the same time sought an alliance with Jehoshaphat, which, as on the former occasion with Ahab, was readily promised (3Kings 22:4). |
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3:73:7: Եւ առաքեաց առ Յովսափատ արքայ Յուդայ՝ եւ ասէ. Արքայ Մովաբու նշկահեաց զիս, եթէ երթայցե՞ս ընդ իս ՚ի պատերազմ ՚ի վերայ Մովաբու։ Եւ ասէ. Ելի՛ց. զի որպէս դո՛ւ եւ ե՛ս, եւ որպէս զօրք քո՝ զօրք իմ, եւ որպէս երիվարք քո՝ երիվարք իմ[3772]։ [3772] Այլք. Զի որպէս դու ես՝ եւ ես, եւ որպէս։ եւ գնաց, եւ առաքեաց առ Յովսափատ արքայ Յուդայ եւ ասէ. Արքայ Մովաբու նշկահեաց զիս, եթէ երթայցե՞ս ընդ իս ի պատերազմ ի վերայ Մովաբու: Եւ ասէ. Ելից. զի որպէս դու` եւ ես, եւ որպէս զօրք քո` զօրք իմ, եւ որպէս երիվարք քո` երիվարք իմ:7 Նա Յուդայի երկրի Յոսափատ արքայի մօտ մարդ ուղարկեց՝ ասելով. «Մովաբացիների արքան ըմբոստացել է իմ դէմ, կը գա՞ս ինձ հետ մովաբացիների դէմ պատերազմելու»: Նա ասաց. «Կ’ելնեմ, քանզի մի ենք ես ու դու, մի են իմ ու քո զօրքը, եւ մի են իմ ու քո երիվարները»: 7 Ու գնաց եւ Յուդայի Յովսափատ թագաւորին մարդ ղրկեց՝ ըսելով. «Մովաբի թագաւորը ինծի դէմ ապստամբեցաւ. ինծի հետ Մովաբի վրայ պատերազմելու կ’երթա՞ս»։ Անիկա ըսաւ. «Կ’երթամ. ես քեզի պէս եմ, իմ ժողովուրդս քու ժողովուրդիդ պէս ու ձիերս քու ձիերուդ պէս են»։ 3:7: Եւ առաքեաց առ Յովսափատ արքայ Յուդայ՝ եւ ասէ. Արքայ Մովաբու նշկահեաց զիս, եթէ երթայցե՞ս ընդ իս ՚ի պատերազմ ՚ի վերայ Մովաբու։ Եւ ասէ. Ելի՛ց. զի որպէս դո՛ւ եւ ե՛ս, եւ որպէս զօրք քո՝ զօրք իմ, եւ որպէս երիվարք քո՝ երիվարք իմ[3772]։ [3772] Այլք. Զի որպէս դու ես՝ եւ ես, եւ որպէս։ 7 Նա Յուդայի երկրի Յոսափատ արքայի մօտ մարդ ուղարկեց՝ ասելով. «Մովաբացիների արքան ըմբոստացել է իմ դէմ, կը գա՞ս ինձ հետ մովաբացիների դէմ պատերազմելու»: Նա ասաց. «Կ’ելնեմ, քանզի մի ենք ես ու դու, մի են իմ ու քո զօրքը, եւ մի են իմ ու քո երիվարները»: 7 Ու գնաց եւ Յուդայի Յովսափատ թագաւորին մարդ ղրկեց՝ ըսելով. «Մովաբի թագաւորը ինծի դէմ ապստամբեցաւ. ինծի հետ Մովաբի վրայ պատերազմելու կ’երթա՞ս»։ Անիկա ըսաւ. «Կ’երթամ. ես քեզի պէս եմ, իմ ժողովուրդս քու ժողովուրդիդ պէս ու ձիերս քու ձիերուդ պէս են»։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:73:7 и пошел и послал к Иосафату, царю Иудейскому, сказать: царь Моавитский отложился от меня, пойдешь ли со мной на войну против Моава? Он сказал: пойду; как ты, так и я, как твой народ, так и мой народ; как твои кони, так и мои кони. 3:7 καὶ και and; even ἐπορεύθη πορευομαι travel; go καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth πρὸς προς to; toward Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat βασιλέα βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha λέγων λεγω tell; declare βασιλεὺς βασιλευς monarch; king Μωαβ μωαβ displace; put off ἐν εν in ἐμοί εμοι me εἰ ει if; whether πορεύσῃ πορευομαι travel; go μετ᾿ μετα with; amid ἐμοῦ εμου my εἰς εις into; for Μωαβ μωαβ into; for πόλεμον πολεμος battle καὶ και and; even εἶπεν επω say; speak ἀναβήσομαι αναβαινω step up; ascend ὅμοιός ομοιος like; similar to μοι μοι me ὅμοιός ομοιος like; similar to σοι σοι you ὡς ως.1 as; how ὁ ο the λαός λαος populace; population μου μου of me; mine ὁ ο the λαός λαος populace; population σου σου of you; your ὡς ως.1 as; how οἱ ο the ἵπποι ιππος horse μου μου of me; mine οἱ ο the ἵπποι ιππος horse σου σου of you; your 3:7 וַ wa וְ and יֵּ֡לֶךְ yyˈēleḵ הלך walk וַ wa וְ and יִּשְׁלַח֩ yyišlˌaḥ שׁלח send אֶל־ ʔel- אֶל to יְהֹושָׁפָ֨ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֜ה yᵊhûḏˈā יְהוּדָה Judah לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king מֹואָב֙ môʔˌāv מֹואָב Moab פָּשַׁ֣ע pāšˈaʕ פשׁע rebel בִּ֔י bˈî בְּ in הֲ hᵃ הֲ [interrogative] תֵלֵ֥ךְ ṯēlˌēḵ הלך walk אִתִּ֛י ʔittˈî אֵת together with אֶל־ ʔel- אֶל to מֹואָ֖ב môʔˌāv מֹואָב Moab לַ la לְ to † הַ the מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֶעֱלֶ֔ה ʔeʕᵉlˈeh עלה ascend כָּמֹ֧ונִי kāmˈônî כְּמֹו like כָמֹ֛וךָ ḵāmˈôḵā כְּמֹו like כְּ kᵊ כְּ as עַמִּ֥י ʕammˌî עַם people כְ ḵᵊ כְּ as עַמֶּ֖ךָ ʕammˌeḵā עַם people כְּ kᵊ כְּ as סוּסַ֥י sûsˌay סוּס horse כְּ kᵊ כְּ as סוּסֶֽיךָ׃ sûsˈeʸḵā סוּס horse 3:7. misitque ad Iosaphat regem Iuda dicens rex Moab recessit a me veni mecum contra Moab ad proelium qui respondit ascendam qui meus est tuus est populus meus populus tuus equi mei equi tuiAnd he sent to Josaphat; king of Juda, saying: The king of Moab is revolted from me: come with me against him to battle. And he answered: I will come up: he that is mine, is thine: my people are thy people: and my horses, thy horses. 3:7. And he sent to Jehoshaphat, the king of Judah, saying: “The king of Moab was withdrawn from me. Come to battle with me against him.” And he responded: “I will go up. What is mine, is yours. My people are your people. And my horses are your horses.” 3:7. And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle? And he said, I will go up: I [am] as thou [art], my people as thy people, [and] my horses as thy horses. 7. And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle? And he said, I will go up: I am as thou art, my people as thy people, my horses as thy horses.
3:7 And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle? And he said, I will go up: I [am] as thou [art], my people as thy people, [and] my horses as thy horses: 3:7 и пошел и послал к Иосафату, царю Иудейскому, сказать: царь Моавитский отложился от меня, пойдешь ли со мной на войну против Моава? Он сказал: пойду; как ты, так и я, как твой народ, так и мой народ; как твои кони, так и мои кони. 3:7 καὶ και and; even ἐπορεύθη πορευομαι travel; go καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth πρὸς προς to; toward Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat βασιλέα βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha λέγων λεγω tell; declare βασιλεὺς βασιλευς monarch; king Μωαβ μωαβ displace; put off ἐν εν in ἐμοί εμοι me εἰ ει if; whether πορεύσῃ πορευομαι travel; go μετ᾿ μετα with; amid ἐμοῦ εμου my εἰς εις into; for Μωαβ μωαβ into; for πόλεμον πολεμος battle καὶ και and; even εἶπεν επω say; speak ἀναβήσομαι αναβαινω step up; ascend ὅμοιός ομοιος like; similar to μοι μοι me ὅμοιός ομοιος like; similar to σοι σοι you ὡς ως.1 as; how ὁ ο the λαός λαος populace; population μου μου of me; mine ὁ ο the λαός λαος populace; population σου σου of you; your ὡς ως.1 as; how οἱ ο the ἵπποι ιππος horse μου μου of me; mine οἱ ο the ἵπποι ιππος horse σου σου of you; your 3:7 וַ wa וְ and יֵּ֡לֶךְ yyˈēleḵ הלך walk וַ wa וְ and יִּשְׁלַח֩ yyišlˌaḥ שׁלח send אֶל־ ʔel- אֶל to יְהֹושָׁפָ֨ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֜ה yᵊhûḏˈā יְהוּדָה Judah לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king מֹואָב֙ môʔˌāv מֹואָב Moab פָּשַׁ֣ע pāšˈaʕ פשׁע rebel בִּ֔י bˈî בְּ in הֲ hᵃ הֲ [interrogative] תֵלֵ֥ךְ ṯēlˌēḵ הלך walk אִתִּ֛י ʔittˈî אֵת together with אֶל־ ʔel- אֶל to מֹואָ֖ב môʔˌāv מֹואָב Moab לַ la לְ to † הַ the מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֶעֱלֶ֔ה ʔeʕᵉlˈeh עלה ascend כָּמֹ֧ונִי kāmˈônî כְּמֹו like כָמֹ֛וךָ ḵāmˈôḵā כְּמֹו like כְּ kᵊ כְּ as עַמִּ֥י ʕammˌî עַם people כְ ḵᵊ כְּ as עַמֶּ֖ךָ ʕammˌeḵā עַם people כְּ kᵊ כְּ as סוּסַ֥י sûsˌay סוּס horse כְּ kᵊ כְּ as סוּסֶֽיךָ׃ sûsˈeʸḵā סוּס horse 3:7. misitque ad Iosaphat regem Iuda dicens rex Moab recessit a me veni mecum contra Moab ad proelium qui respondit ascendam qui meus est tuus est populus meus populus tuus equi mei equi tui And he sent to Josaphat; king of Juda, saying: The king of Moab is revolted from me: come with me against him to battle. And he answered: I will come up: he that is mine, is thine: my people are thy people: and my horses, thy horses. 3:7. And he sent to Jehoshaphat, the king of Judah, saying: “The king of Moab was withdrawn from me. Come to battle with me against him.” And he responded: “I will go up. What is mine, is yours. My people are your people. And my horses are your horses.” 3:7. And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle? And he said, I will go up: I [am] as thou [art], my people as thy people, [and] my horses as thy horses. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:7: My people as thy people - We find that Jehoshaphat maintained the same friendly intercourse with the son, as he did with the father. See Kg1 22:4.4 Kings (2 Kings) 3:8 Albert Barnes: Notes on the Bible - 18343:7: The close alliance between the two kingdoms still subsisted. Jehoram therefore sends confidently to make the same request with respect to Moab that his father had made two years before with respect to Syria (marginal reference). Jehoshaphat consented at once, notwithstanding that his former compliance had drawn upon him the rebuke of a prophet Ch2 19:2. Perhaps Jehoram's removal of the Baal-worship Kg2 3:2 weighed with him. He had himself been attacked by the Moabites in the preceding year; and though the attempt had failed, Jehoshaphat would feel that it might be renewed, and that it was important to seize the opportunity of weakening his enemy which now offered itself.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:7: wilt thou go: Kg1 22:4, Kg1 22:32, Kg1 22:33; Ch2 18:3, Ch2 18:29-32, Ch2 19:2, Ch2 21:4-7, Ch2 22:3, Ch2 22:4, Ch2 22:10-12Geneva 1599And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle? And he said, I will go up: (d) I [am] as thou [art], my people as thy people, [and] my horses as thy horses.(d) Read (3Kings 22:4). John GillAnd he went and sent to Jehoshaphat the king of Judah, saying, the king of Moab hath rebelled against me,.... By refusing to pay him tribute:wilt thou go up with me against Moab to battle? and he said, I will go up; which he agreed to, partly to encourage in the reformation of religion which he had begun, and partly to chastise the Moabites for their invasion of his country, 2Chron 20:1. I am as thou art, my people as thy people, and my horses as thy horses; the same answer he returned to Ahab; see Gill on 3Kings 22:4. John WesleyHe said - He joins with him in this war; because the war was just in itself, and convenient for Jehoshaphat, both in the general, that revolters should be chastised: lest the examples should pass into his dominions, and the Edomites be encouraged to revolt from him, as they did from his son; and in particular, that the Moabites should be humbled, who had invaded his land before this time, 2Chron 20:1, and might do so again if they were not brought low; for which a fair opportunity now offered. |
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3:83:8: Եւ ասէ. Ընդ ո՞ր ճանապարհ ելից։ Եւ ասէ. Ընդ ճանապարհ անապատին Եդոմայ[3773]։ [3773] Ոմանք. Ընդ ճանապարհս անապա՛՛։ Եւ ասէ. Ընդ ո՞ր ճանապարհ ելից: Եւ ասէ. Ընդ ճանապարհ անապատին Եդովմայ:8 Նա հարցրեց. «Ո՞ր ճանապարհով գնանք»: Սա պատասխանեց. «Եդոմի անապատի ճանապարհով»: 8 Յովրամ ըսաւ. «Ո՞ր ճամբայէն երթանք»։ Ան ալ ըսաւ. «Եդովմի անապատին ճամբայէն»։ 3:8: Եւ ասէ. Ընդ ո՞ր ճանապարհ ելից։ Եւ ասէ. Ընդ ճանապարհ անապատին Եդոմայ[3773]։ [3773] Ոմանք. Ընդ ճանապարհս անապա՛՛։ 8 Նա հարցրեց. «Ո՞ր ճանապարհով գնանք»: Սա պատասխանեց. «Եդոմի անապատի ճանապարհով»: 8 Յովրամ ըսաւ. «Ո՞ր ճամբայէն երթանք»։ Ան ալ ըսաւ. «Եդովմի անապատին ճամբայէն»։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:83:8 И сказал: какою дорогою идти нам? Он сказал: дорогою пустыни Едомской. 3:8 καὶ και and; even εἶπεν επω say; speak ποίᾳ ποιος of what kind; which ὁδῷ οδος way; journey ἀναβῶ αναβαινω step up; ascend καὶ και and; even εἶπεν επω say; speak ὁδὸν οδος way; journey ἔρημον ερημος lonesome; wilderness Εδωμ εδωμ Edōm; Ethom 3:8 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say אֵי־ ʔê- אֵי where זֶ֥ה zˌeh זֶה this הַ ha הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way נַעֲלֶ֑ה naʕᵃlˈeh עלה ascend וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way מִדְבַּ֥ר miḏbˌar מִדְבָּר desert אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom 3:8. dixitque per quam viam ascendemus at ille respondit per desertum IdumeaeAnd he said: Which way shall we go up? But he answered: By the desert of Edom. 3:8. And he said, “Along which way shall we ascend?” So he responded, “Along the desert of Idumea.” 3:8. And he said, Which way shall we go up? And he answered, The way through the wilderness of Edom. 3:8 And he said, Which way shall we go up? And he answered, The way through the wilderness of Edom: 3:8 И сказал: какою дорогою идти нам? Он сказал: дорогою пустыни Едомской. 3:8 καὶ και and; even εἶπεν επω say; speak ποίᾳ ποιος of what kind; which ὁδῷ οδος way; journey ἀναβῶ αναβαινω step up; ascend καὶ και and; even εἶπεν επω say; speak ὁδὸν οδος way; journey ἔρημον ερημος lonesome; wilderness Εδωμ εδωμ Edōm; Ethom 3:8 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say אֵי־ ʔê- אֵי where זֶ֥ה zˌeh זֶה this הַ ha הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way נַעֲלֶ֑ה naʕᵃlˈeh עלה ascend וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way מִדְבַּ֥ר miḏbˌar מִדְבָּר desert אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom 3:8. dixitque per quam viam ascendemus at ille respondit per desertum Idumeae And he said: Which way shall we go up? But he answered: By the desert of Edom. 3:8. And he said, “Along which way shall we ascend?” So he responded, “Along the desert of Idumea.” 3:8. And he said, Which way shall we go up? And he answered, The way through the wilderness of Edom. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:8: Through the wilderness of Edom - Because he expected the king of Edom to join them, as we find he did; for, being tributary to Judah, he was obliged to do it.4 Kings (2 Kings) 3:9 Albert Barnes: Notes on the Bible - 18343:8: The readiest and most natural "way" was across the Jordan near Jericho into the Arboth-Moab, and then along the eastern shore of the Dead Sea to Moab proper, the tract south of the Arnon. But the way chosen was that which led to the Edomite country, namely, round the southern extremity of the Dead Sea, and across the Arabah, or continuation of the Jordan and Dead Sea valley. Thus would be effected a junction with the forces of Edom, which had resumed its dependence on Judah, though the year before it had been in alliance with Moab Ch2 20:22; and they would come upon the Moabites unprepared.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:8: the wilderness of Edom: The wilderness of Edom was probably the same as that of Zin or Kadesh, through which the children of Israel passed; extending southward from the Dead Sea, to the eastern branch of the Red Sea. See note on Num 13:21. Num 21:4; Mal 1:2, Mal 1:3John GillAnd he said, which way shall we go up.... That is, Jehoram said so to Jehoshaphat, consulting with him which was the best way to take to the land of Moab, whether the shortest way, over Jordan; or some other:and he answered, the way through the wilderness of Edom; which bordered upon it, and the same through which the Israelites passed; for Kadesh was on the extreme border of Edom, whither they came, Num 20:1 and this Jehoshaphat proposed, partly that they might come upon Moab unawares, and attack them where they were weakest, and not on their guard; and partly, to take the king of Edom with them, who was no other than Jehoshaphat's deputy, and so be assisting to them, and prevent him from revolting, which otherwise he might take this opportunity of doing. Robert Jamieson, A. R. Fausset and David BrownWhich way shall we go up? And he answered, The way through the wilderness of Edom--This was a long and circuitous route, by the southern bend of the Dead Sea. Jehoshaphat however preferred it, partly because the part of the Moabite territory at which they would arrive, was the most defenseless; and partly because he would thereby enlist, in the expedition, the forces of the king of Edom. But, in penetrating the deep, rocky valley of Ahsy, which forms the boundary between Edom and Moab, the confederate army was reduced, both man and beast, to the greatest extremities for want of water. They were disappointed by finding the wady of this valley, the brook Zered (Deut 2:13-18) [ROBINSON], dry. Jehoram was in despair. But the pious mind of Jehoshaphat inquired for a prophet of the Lord; and, on being informed that Elisha was at hand, the three kings "went down to him"; that is, to his tent, which was either in the camp, or close by it. He had been directed thither by the Spirit of God for this special purpose. They went to him, not only as a mark of respect, but to supplicate for his assistance. |
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3:93:9: Եւ գնա՛ց արքայ Իսրայէլի եւ արքայ Յուդայ, եւ արքայ Եդոմայ. եւ պատեցա՛ն զեւթն օր ՚ի ճանապարհին, եւ ո՛չ գոյր ջուր ՚ի բանակին, եւ ո՛չ անասնոյն որ ընդ նոսա[3774]։ [3774] Ոմանք. Ջուր բանակին եւ ո՛չ անասնոցն։ Եւ գնաց արքայն Իսրայելի եւ արքայն Յուդայ, եւ արքայն Եդովմայ. եւ պատեցան զեւթն օր ի ճանապարհին, եւ ոչ գոյր ջուր ի բանակին, եւ ոչ անասնոցն որ ընդ նոսա:9 Իսրայէլի արքան, Յուդայի երկրի արքան եւ Եդոմի արքան գնացին, եօթը օրուայ ճանապարհ կտրեցին, սակայն ջուր չկար ո՛չ բանակի, ո՛չ էլ իրենց հետ եղող անասունների համար: 9 Իսրայէլի թագաւորը, Յուդայի թագաւորն ու Եդովմի թագաւորը գացին ու եօթը օրուայ ճամբայ պտըտեցան։ Անոնց հետ եղող բանակին ու անասուններուն համար ջուր չկար։ 3:9: Եւ գնա՛ց արքայ Իսրայէլի եւ արքայ Յուդայ, եւ արքայ Եդոմայ. եւ պատեցա՛ն զեւթն օր ՚ի ճանապարհին, եւ ո՛չ գոյր ջուր ՚ի բանակին, եւ ո՛չ անասնոյն որ ընդ նոսա[3774]։ [3774] Ոմանք. Ջուր բանակին եւ ո՛չ անասնոցն։ 9 Իսրայէլի արքան, Յուդայի երկրի արքան եւ Եդոմի արքան գնացին, եօթը օրուայ ճանապարհ կտրեցին, սակայն ջուր չկար ո՛չ բանակի, ո՛չ էլ իրենց հետ եղող անասունների համար: 9 Իսրայէլի թագաւորը, Յուդայի թագաւորն ու Եդովմի թագաւորը գացին ու եօթը օրուայ ճամբայ պտըտեցան։ Անոնց հետ եղող բանակին ու անասուններուն համար ջուր չկար։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:93:9 И пошел царь Израильский, и царь Иудейский, и царь Едомский, и шли они обходом семь дней, и не было воды для войска и для скота, который {шел} за ними. 3:9 καὶ και and; even ἐπορεύθη πορευομαι travel; go ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king Εδωμ εδωμ and; even ἐκύκλωσαν κυκλοω encircle; surround ὁδὸν οδος way; journey ἑπτὰ επτα seven ἡμερῶν ημερα day καὶ και and; even οὐκ ου not ἦν ειμι be ὕδωρ υδωρ water τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks καὶ και and; even τοῖς ο the κτήνεσιν κτηνος livestock; animal τοῖς ο the ἐν εν in τοῖς ο the ποσὶν πους foot; pace αὐτῶν αυτος he; him 3:9 וַ wa וְ and יֵּלֶךְ֩ yyēleḵ הלך walk מֶ֨לֶךְ mˌeleḵ מֶלֶךְ king יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and מֶֽלֶך־ mˈeleḵ- מֶלֶךְ king יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וּ û וְ and מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom וַ wa וְ and יָּסֹ֕בּוּ yyāsˈōbbû סבב turn דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven יָמִ֑ים yāmˈîm יֹום day וְ wᵊ וְ and לֹא־ lō- לֹא not הָיָ֨ה hāyˌā היה be מַ֧יִם mˈayim מַיִם water לַֽ lˈa לְ to † הַ the מַּחֲנֶ֛ה mmaḥᵃnˈeh מַחֲנֶה camp וְ wᵊ וְ and לַ la לְ to † הַ the בְּהֵמָ֖ה bbᵊhēmˌā בְּהֵמָה cattle אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in רַגְלֵיהֶֽם׃ raḡlêhˈem רֶגֶל foot 3:9. perrexerunt igitur rex Israhel et rex Iuda et rex Edom et circumierunt per viam septem dierum nec erat aqua exercitui et iumentis quae sequebantur eosSo the king of Israel, and the king of Juda, and the king of Edom, went, and they fetched a compass of seven days journey, and there was no water for the army, and for the beasts, that followed them. 3:9. Therefore, the king of Israel, and the king of Judah, and the king of Idumea, traveled, and they went by a circuitous path for seven days. But there was no water for the army or for the beasts of burden which were following them. 3:9. So the king of Israel went, and the king of Judah, and the king of Edom: and they fetched a compass of seven days’ journey: and there was no water for the host, and for the cattle that followed them. 9. So the king of Israel went, and the king of Judah, and the king of Edom: and they made a circuit of seven days’ journey: and there was no water for the host, nor for the beasts that followed them.
3:9 So the king of Israel went, and the king of Judah, and the king of Edom: and they fetched a compass of seven days' journey: and there was no water for the host, and for the cattle that followed them: 3:9 И пошел царь Израильский, и царь Иудейский, и царь Едомский, и шли они обходом семь дней, и не было воды для войска и для скота, который {шел} за ними. 3:9 καὶ και and; even ἐπορεύθη πορευομαι travel; go ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king Εδωμ εδωμ and; even ἐκύκλωσαν κυκλοω encircle; surround ὁδὸν οδος way; journey ἑπτὰ επτα seven ἡμερῶν ημερα day καὶ και and; even οὐκ ου not ἦν ειμι be ὕδωρ υδωρ water τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks καὶ και and; even τοῖς ο the κτήνεσιν κτηνος livestock; animal τοῖς ο the ἐν εν in τοῖς ο the ποσὶν πους foot; pace αὐτῶν αυτος he; him 3:9 וַ wa וְ and יֵּלֶךְ֩ yyēleḵ הלך walk מֶ֨לֶךְ mˌeleḵ מֶלֶךְ king יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and מֶֽלֶך־ mˈeleḵ- מֶלֶךְ king יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וּ û וְ and מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom וַ wa וְ and יָּסֹ֕בּוּ yyāsˈōbbû סבב turn דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven יָמִ֑ים yāmˈîm יֹום day וְ wᵊ וְ and לֹא־ lō- לֹא not הָיָ֨ה hāyˌā היה be מַ֧יִם mˈayim מַיִם water לַֽ lˈa לְ to † הַ the מַּחֲנֶ֛ה mmaḥᵃnˈeh מַחֲנֶה camp וְ wᵊ וְ and לַ la לְ to † הַ the בְּהֵמָ֖ה bbᵊhēmˌā בְּהֵמָה cattle אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in רַגְלֵיהֶֽם׃ raḡlêhˈem רֶגֶל foot 3:9. perrexerunt igitur rex Israhel et rex Iuda et rex Edom et circumierunt per viam septem dierum nec erat aqua exercitui et iumentis quae sequebantur eos So the king of Israel, and the king of Juda, and the king of Edom, went, and they fetched a compass of seven days journey, and there was no water for the army, and for the beasts, that followed them. 3:9. Therefore, the king of Israel, and the king of Judah, and the king of Idumea, traveled, and they went by a circuitous path for seven days. But there was no water for the army or for the beasts of burden which were following them. 3:9. So the king of Israel went, and the king of Judah, and the king of Edom: and they fetched a compass of seven days’ journey: and there was no water for the host, and for the cattle that followed them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:9: A compass of seven days' journey - By taking a circuitous route, to go round the southern part of the Dead Sea, they probably intended to surprise the Moabites; but it appears their journey was ill planned, as they at last got into a country in which it was impossible to obtain water, and they were brought in consequence to the utmost extremity.4 Kings (2 Kings) 3:10 Albert Barnes: Notes on the Bible - 18343:9: Seven days' journey - The distance of the route probably followed is not much more than 100 miles. But the difficulties of the way are great; and the army might not be able to move along it at a faster rate than about 15 miles a day.No water - The kings had probably expected to find sufficient water for both men and baggage animals in the Wady-el-Ahsy, which divides Edom from Moab, and which has a stream that is now regarded as perennial. But it was dried up - quite a possible occurrence with any of the streams of this region. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:9: Edom: Kg1 22:27no water: Exo 15:22, Exo 17:1; Num 20:2, Num 20:4, Num 21:5, Num 33:14 that followed them: Heb. at their feet, Exo 11:8 *marg. Jdg 4:10 Geneva 1599So the king of Israel went, and the king of Judah, and the (e) king of Edom: and they fetched a compass of seven days' journey: and there was no water for the host, and for the cattle that followed them.(e) Meaning the viceroy, or lieutenant of the king of Judah, (3Kings 22:47). John GillSo the king of Israel went, and the king of Judah,.... The way of the wilderness of Edom, proposed by the latter:and the king of Edom; whom they took with them in their way, who was not properly a king, but a viceroy or deputy, see 3Kings 22:47. and they fetched a compass of seven days journey; they went round the Dead Sea, and through the wilderness of Edom, and so to the borders of Moab: and there was no water for the host, and for the cattle that followed them; neither for the soldiers in the army, nor the cattle that drew the carriages, being in a wilderness. John WesleyKing of Edom - That is, the vice - roy under Jehosaphat, 3Kings 22:47, here called king: because that word is sometimes used for any prince or chief ruler. Seven days - Because they made a great army, which could move but slowly; and they fetched a greater compass than was usual, for some advantage which they expected by it. No water - A frequent want in those parts; and now, it seems, increased by the extraordinary heat and dryness of the season. |
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3:103:10: Եւ ասէ արքայ Իսրայէլի. Ո՛հ, պաշարեաց Տէր զերիս թագաւորսս եկեալս, տա՛լ զսոսա ՚ի ձեռս Մովաբայ։ Եւ ասէ արքայն Իսրայելի. Ո՛հ, [32]պաշարեաց Տէր զերիս թագաւորսս եկեալս` տալ զսոսա ի ձեռս Մովաբայ:10 Իսրայէլի արքան ասաց. «Աւա՜ղ, Տէրը պաշարել է իրար մօտ հաւաքուած երեք թագաւորներիս, որ սրանց մովաբացիների ձեռքը յանձնի»: 10 Այն ատեն Իսրայէլի թագաւորը ըսաւ. «Ափսո՜ս, Տէրը այս երեք թագաւորները Մովաբին ձեռքը տալու կանչեր է»։ 3:10: Եւ ասէ արքայ Իսրայէլի. Ո՛հ, պաշարեաց Տէր զերիս թագաւորսս եկեալս, տա՛լ զսոսա ՚ի ձեռս Մովաբայ։ 10 Իսրայէլի արքան ասաց. «Աւա՜ղ, Տէրը պաշարել է իրար մօտ հաւաքուած երեք թագաւորներիս, որ սրանց մովաբացիների ձեռքը յանձնի»: 10 Այն ատեն Իսրայէլի թագաւորը ըսաւ. «Ափսո՜ս, Տէրը այս երեք թագաւորները Մովաբին ձեռքը տալու կանչեր է»։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:103:10 И сказал царь Израильский: ах! созвал Господь трех царей сих, чтобы предать их в руку Моава. 3:10 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel ὦ ω.1 oh! ὅτι οτι since; that κέκληκεν καλεω call; invite κύριος κυριος lord; master τοὺς ο the τρεῖς τρεις three βασιλεῖς βασιλευς monarch; king παρερχομένους παρερχομαι pass; transgress δοῦναι διδωμι give; deposit αὐτοὺς αυτος he; him ἐν εν in χειρὶ χειρ hand Μωαβ μωαβ Mōab; Moav 3:10 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲהָ֕הּ ʔᵃhˈāh אֲהָהּ alas כִּֽי־ kˈî- כִּי that קָרָ֣א qārˈā קרא call יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH לִ li לְ to שְׁלֹשֶׁ֨ת֙ šᵊlōšˈeṯ שָׁלֹשׁ three הַ ha הַ the מְּלָכִ֣ים mmᵊlāḵˈîm מֶלֶךְ king הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these לָ lā לְ to תֵ֥ת ṯˌēṯ נתן give אֹותָ֖ם ʔôṯˌām אֵת [object marker] בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מֹואָֽב׃ môʔˈāv מֹואָב Moab 3:10. dixitque rex Israhel eheu eheu eheu congregavit nos Dominus tres reges ut traderet in manu MoabAnd the king of Israel said: Alas, alas, alas, the Lord hath gathered us three kings together, to deliver us into the hands of Moab. 3:10. And the king of Israel said: “Alas, alas, alas! The Lord has gathered we three kings, so that he might deliver us into the hands of Moab.” 3:10. And the king of Israel said, Alas! that the LORD hath called these three kings together, to deliver them into the hand of Moab! 10. And the king of Israel said, Alas! for the LORD hath called these three kings together to deliver them into the hand of Moab.
3:10 And the king of Israel said, Alas! that the LORD hath called these three kings together, to deliver them into the hand of Moab: 3:10 И сказал царь Израильский: ах! созвал Господь трех царей сих, чтобы предать их в руку Моава. 3:10 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel ὦ ω.1 oh! ὅτι οτι since; that κέκληκεν καλεω call; invite κύριος κυριος lord; master τοὺς ο the τρεῖς τρεις three βασιλεῖς βασιλευς monarch; king παρερχομένους παρερχομαι pass; transgress δοῦναι διδωμι give; deposit αὐτοὺς αυτος he; him ἐν εν in χειρὶ χειρ hand Μωαβ μωαβ Mōab; Moav 3:10 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲהָ֕הּ ʔᵃhˈāh אֲהָהּ alas כִּֽי־ kˈî- כִּי that קָרָ֣א qārˈā קרא call יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH לִ li לְ to שְׁלֹשֶׁ֨ת֙ šᵊlōšˈeṯ שָׁלֹשׁ three הַ ha הַ the מְּלָכִ֣ים mmᵊlāḵˈîm מֶלֶךְ king הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these לָ lā לְ to תֵ֥ת ṯˌēṯ נתן give אֹותָ֖ם ʔôṯˌām אֵת [object marker] בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מֹואָֽב׃ môʔˈāv מֹואָב Moab 3:10. dixitque rex Israhel eheu eheu eheu congregavit nos Dominus tres reges ut traderet in manu Moab And the king of Israel said: Alas, alas, alas, the Lord hath gathered us three kings together, to deliver us into the hands of Moab. 3:10. And the king of Israel said: “Alas, alas, alas! The Lord has gathered we three kings, so that he might deliver us into the hands of Moab.” 3:10. And the king of Israel said, Alas! that the LORD hath called these three kings together, to deliver them into the hand of Moab! ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:10: The Lord hath called these three kings together - That is, This is a Divine judgment; God has judicially blinded us, and permitted us to take this journey to our destruction.4 Kings (2 Kings) 3:11 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:10: the Lord: Kg2 6:33; Gen 4:13; Psa 78:34-36; Pro 19:3; Isa 8:21, Isa 51:20John GillAnd the king of Israel said, alas!.... Lamenting their sad case, as being desperate; and the rather he was the more concerned, as he was the principal who had drawn the other kings into this affair, though he throws it upon the Lord and his providence:that the Lord hath called these three kings together, to deliver them into the hands of Moab; into whose hands they must inevitably fall, if they could have no water to refresh them; since they would be so weak as not to be able to stand a battle with them, and be dispersed here and there in search of water, and so fall into their hands. Extreme thirst is intolerable. It is reported (e) of Lysimachus, that he delivered himself and his army into the hands of the enemy for a draught of water. Leo Africanus (f) relates, that in the desert of Azaoad stand two marble pillars, testifying that a rich merchant bought of a carrier of wares a cup of water at the price of 10,000 ducats; but there not being water sufficient neither for the one nor the other, they were both died with thirst. (e) Plutarch. in Apothegm. (f) Descriptio Africae, l. 1. p. 75. |
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3:113:11: Եւ ասէ Յովսափատ. Ո՞չ գուցէ աստ մարգարէ Տեառն, եւ հարցցո՛ւք զՏէր նովաւ։ Եւ պատասխանի ետ մի ոմն ՚ի մանկտւոյն արքայի Իսրայէլի՝ եւ ասէ. Է՛ աստ Եղիսեէ որդի Սափատայ որ արկանէր ջուր ձեռաց Եղիայի։ Եւ ասէ Յովսափատ. Ո՞չ գուցէ աստ մարգարէ Տեառն, եւ հարցցուք զՏէր նովաւ: Եւ պատասխանի ետ մի ոմն ի մանկտւոյն արքայի Իսրայելի եւ ասէ. Է աստ Եղիսէ որդի Սափատայ որ արկանէր ջուր ձեռաց Եղիայի:11 Յոսափատն ասաց. «Մի՞թէ այստեղ Տիրոջ մի մարգարէ չկայ, որ նրա միջոցով Տիրոջը հարցնենք»: Իսրայէլի արքայի ծառաներից մէկն ասաց. «Այստեղ է Սափատի որդի Եղիսէէն, որը Եղիայի ձեռքին ջուր էր ածում»: 11 Յովսափատ ըսաւ. «Այստեղ Տէրոջը մարգարէ մը չկա՞յ, որպէս զի անոր միջոցով Տէրոջը հարցնենք»։ Իսրայէլի թագաւորին ծառաներէն մէկը պատասխան տուաւ ու ըսաւ. «Եղիային ձեռքերուն ջուր լեցնող Սափատեան Եղիսէն հոս է»։ 3:11: Եւ ասէ Յովսափատ. Ո՞չ գուցէ աստ մարգարէ Տեառն, եւ հարցցո՛ւք զՏէր նովաւ։ Եւ պատասխանի ետ մի ոմն ՚ի մանկտւոյն արքայի Իսրայէլի՝ եւ ասէ. Է՛ աստ Եղիսեէ որդի Սափատայ որ արկանէր ջուր ձեռաց Եղիայի։ 11 Յոսափատն ասաց. «Մի՞թէ այստեղ Տիրոջ մի մարգարէ չկայ, որ նրա միջոցով Տիրոջը հարցնենք»: Իսրայէլի արքայի ծառաներից մէկն ասաց. «Այստեղ է Սափատի որդի Եղիսէէն, որը Եղիայի ձեռքին ջուր էր ածում»: 11 Յովսափատ ըսաւ. «Այստեղ Տէրոջը մարգարէ մը չկա՞յ, որպէս զի անոր միջոցով Տէրոջը հարցնենք»։ Իսրայէլի թագաւորին ծառաներէն մէկը պատասխան տուաւ ու ըսաւ. «Եղիային ձեռքերուն ջուր լեցնող Սափատեան Եղիսէն հոս է»։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:113:11 И сказал Иосафат: нет ли здесь пророка Господня, чтобы нам вопросить Господа чрез него? И отвечал один из слуг царя Израильского и сказал: здесь Елисей, сын Сафатов, который подавал воду на руки Илии. 3:11 καὶ και and; even εἶπεν επω say; speak Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat οὐκ ου not ἔστιν ειμι be ὧδε ωδε here προφήτης προφητης prophet τοῦ ο the κυρίου κυριος lord; master καὶ και and; even ἐπιζητήσωμεν επιζητεω strive for; search for τὸν ο the κύριον κυριος lord; master παρ᾿ παρα from; by αὐτοῦ αυτος he; him καὶ και and; even ἀπεκρίθη αποκρινομαι respond εἷς εις.1 one; unit τῶν ο the παίδων παις child; boy βασιλέως βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even εἶπεν επω say; speak ὧδε ωδε here Ελισαιε ελισαιε son Σαφατ σαφατ who; what ἐπέχεεν επιχεω pour on ὕδωρ υδωρ water ἐπὶ επι in; on χεῖρας χειρ hand Ηλιου ηλιου Ēliou; Iliu 3:11 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהֹושָׁפָ֗ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat הַ ha הֲ [interrogative] אֵ֨ין ʔˌên אַיִן [NEG] פֹּ֤ה pˈō פֹּה here נָבִיא֙ nāvî נָבִיא prophet לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נִדְרְשָׁ֥ה niḏrᵊšˌā דרשׁ inquire אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מֵ mē מִן from אֹותֹ֑ו ʔôṯˈô אֵת [object marker] וַ֠ wa וְ and יַּעַן yyaʕˌan ענה answer אֶחָ֞ד ʔeḥˈāḏ אֶחָד one מֵ mē מִן from עַבְדֵ֤י ʕavᵊḏˈê עֶבֶד servant מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּ֔אמֶר yyˈōmer אמר say פֹּ֚ה ˈpō פֹּה here אֱלִישָׁ֣ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha בֶּן־ ben- בֵּן son שָׁפָ֔ט šāfˈāṭ שָׁפָט Shaphat אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָ֥צַק yˌāṣaq יצק pour מַ֖יִם mˌayim מַיִם water עַל־ ʕal- עַל upon יְדֵ֥י yᵊḏˌê יָד hand אֵלִיָּֽהוּ׃ ʔēliyyˈāhû אֵלִיָּהוּ Elijah 3:11. et ait Iosaphat estne hic propheta Domini ut deprecemur Dominum per eum et respondit unus de servis regis Israhel est hic Heliseus filius Saphat qui fundebat aquam super manus HeliaeAnd Josaphat said: Is there not here a prophet of thc Lord, that we may beseech the Lord by him? And one of the servants of the king of Israel answered: Here is Eliseus, the son of Saphat, who poured water on the hands of Elias. 3:11. And Jehoshaphat said, “Is there not a prophet of the Lord here, so that we may appeal to the Lord through him?” And one of the servants of the king of Israel responded, “Elisha, the son of Shaphat, is here, who poured water upon the hands of Elijah.” 3:11. But Jehoshaphat said, [Is there] not here a prophet of the LORD, that we may inquire of the LORD by him? And one of the king of Israel’s servants answered and said, Here [is] Elisha the son of Shaphat, which poured water on the hands of Elijah. 11. But Jehoshaphat said, Is there not here a prophet of the LORD, that we may inquire of the LORD by him? And one of the king of Israel’s servants answered and said, Elisha the son of Shaphat is here, which poured water on the hands of Elijah.
3:11 But Jehoshaphat said, [Is there] not here a prophet of the LORD, that we may enquire of the LORD by him? And one of the king of Israel' s servants answered and said, Here [is] Elisha the son of Shaphat, which poured water on the hands of Elijah: 3:11 И сказал Иосафат: нет ли здесь пророка Господня, чтобы нам вопросить Господа чрез него? И отвечал один из слуг царя Израильского и сказал: здесь Елисей, сын Сафатов, который подавал воду на руки Илии. 3:11 καὶ και and; even εἶπεν επω say; speak Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat οὐκ ου not ἔστιν ειμι be ὧδε ωδε here προφήτης προφητης prophet τοῦ ο the κυρίου κυριος lord; master καὶ και and; even ἐπιζητήσωμεν επιζητεω strive for; search for τὸν ο the κύριον κυριος lord; master παρ᾿ παρα from; by αὐτοῦ αυτος he; him καὶ και and; even ἀπεκρίθη αποκρινομαι respond εἷς εις.1 one; unit τῶν ο the παίδων παις child; boy βασιλέως βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even εἶπεν επω say; speak ὧδε ωδε here Ελισαιε ελισαιε son Σαφατ σαφατ who; what ἐπέχεεν επιχεω pour on ὕδωρ υδωρ water ἐπὶ επι in; on χεῖρας χειρ hand Ηλιου ηλιου Ēliou; Iliu 3:11 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהֹושָׁפָ֗ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat הַ ha הֲ [interrogative] אֵ֨ין ʔˌên אַיִן [NEG] פֹּ֤ה pˈō פֹּה here נָבִיא֙ nāvî נָבִיא prophet לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נִדְרְשָׁ֥ה niḏrᵊšˌā דרשׁ inquire אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מֵ mē מִן from אֹותֹ֑ו ʔôṯˈô אֵת [object marker] וַ֠ wa וְ and יַּעַן yyaʕˌan ענה answer אֶחָ֞ד ʔeḥˈāḏ אֶחָד one מֵ mē מִן from עַבְדֵ֤י ʕavᵊḏˈê עֶבֶד servant מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּ֔אמֶר yyˈōmer אמר say פֹּ֚ה ˈpō פֹּה here אֱלִישָׁ֣ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha בֶּן־ ben- בֵּן son שָׁפָ֔ט šāfˈāṭ שָׁפָט Shaphat אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָ֥צַק yˌāṣaq יצק pour מַ֖יִם mˌayim מַיִם water עַל־ ʕal- עַל upon יְדֵ֥י yᵊḏˌê יָד hand אֵלִיָּֽהוּ׃ ʔēliyyˈāhû אֵלִיָּהוּ Elijah 3:11. et ait Iosaphat estne hic propheta Domini ut deprecemur Dominum per eum et respondit unus de servis regis Israhel est hic Heliseus filius Saphat qui fundebat aquam super manus Heliae And Josaphat said: Is there not here a prophet of thc Lord, that we may beseech the Lord by him? And one of the servants of the king of Israel answered: Here is Eliseus, the son of Saphat, who poured water on the hands of Elias. 3:11. And Jehoshaphat said, “Is there not a prophet of the Lord here, so that we may appeal to the Lord through him?” And one of the servants of the king of Israel responded, “Elisha, the son of Shaphat, is here, who poured water upon the hands of Elijah.” 3:11. But Jehoshaphat said, [Is there] not here a prophet of the LORD, that we may inquire of the LORD by him? And one of the king of Israel’s servants answered and said, Here [is] Elisha the son of Shaphat, which poured water on the hands of Elijah. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191411-12: Благочестивый Иосафат в трудных обстоятельствах, как и при Ахаве (3: Цар. XXII:5), требует вопросить пророка Иеговы, и такого указывают в пророке Елисее (о присутствии которого в Израильском стане доселе почему-то не было упомянуто), "который возливал воду на руки Илии" (ст. 11), т. е. был постоянным служителем пророка Илии, и посему является пророком, заслуживающим полного доверия, как и высказал о нем Иосафат (ст. 12), видимо, уже слышавший о пророке Елисее. "Об Елисее в похвалу ему говорили: возливаше воду на руце Илииле. Столько удивлялись великому пророку. А нужда и злочестивых царей заставила прибегать к славному Елисею" (блаж. Феодорит, вопр. 11).Adam Clarke: Commentary on the Bible - 18313:11: Is there not here a prophet of the Lord - The kings of Judah still acknowledged the true God, and him only.Poured water on the hands of Elijah - That is, was his constant and confidential servant. 4 Kings (2 Kings) 3:12 Albert Barnes: Notes on the Bible - 18343:11: A prophet of the Lord - i. e. of Yahweh. It was necessary to inquire thus definitely, as there were still plenty of prophets who were only prophets of Baal Kg2 3:13.Here is Elisha - Jehoram appears to have been ignorant of his presence with the host, and one of his "servants," or officers, answered Jehoshaphat's inquiry. Which poured water - An act signifying ministration or attendance (compare Joh 13:5 ff). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:11: Is there not here: Kg1 22:7; Psa 74:9; Amo 3:7that we may: Kg2 3:1, Kg2 3:3; Jos 9:14; Jdg 20:8-11, Jdg 20:18, Jdg 20:23, Jdg 20:26-28; Ch1 10:13, Ch1 14:10, Ch1 14:14, Ch1 15:13 poured water: That is, was his constant and confidential servant. Mr. Hanway, speaking of a Persian supper, says, "Supper being now brought in, a servant presented a basin of water, and a napkin hung over his shoulders; he went to every one in the company, and poured water on their hands to wash." Gen 18:4; Jos 1:1; Kg1 19:21; Luk 22:26, Luk 22:27; Joh 13:4, Joh 13:5, Joh 13:13, Joh 13:14; Ti1 5:10; Phi 2:22 Geneva 1599But Jehoshaphat said, [Is there] not here a prophet of the LORD, that we may enquire of the LORD by him? And one of the king of Israel's servants answered and said, Here [is] Elisha the son of Shaphat, which (f) poured water on the hands of Elijah.(f) That is, who was his servant. John GillBut Jehoshaphat said, is there not here a prophet of the Lord, that we may inquire of the Lord by him?.... This the good king should have done before be set out, but had neglected it; however, it was not too late:and one of the king of Israel's servants answered and said; who might be one that feared the Lord, and was intimate with Elisha, or however had knowledge of him, as appears by what follows: here is Elisha the son of Shaphat, which poured water on the hands of Elijah; or ministered to him, as the Targum; was his menial servant, waited on him, and assisted him when he washed his hands (g); some Jewish writers understand it of his pouring water on the hand of Elijah at Carmel, when the altar and trench were filled with it, and when a miracle was wrought, as they fancy, and the fingers of Elijah became as fountains of water. (g) See the like phrase of the business of a servant in Homer, Iliad. 3. ver. 270, & Iliad. 9. ver. 174. Odyss. 1. ver. 147. & Odyss. 3. ver. 388. & Odyss. 4. ver. 258, 261. & passim. John WesleyIs there not, &c. - This he should have asked before, when they first undertook the expedition, as he did in a like case, 3Kings 22:5, and for that neglect he now suffers; but better late than never: his affliction brings him to the remembrance of his former sin, and present duty. Poured water - Who was his servant; this being one office of a servant: and this office was the more necessary among the Israelites, because of the frequent washings which their law required. Probably it was by a special direction from God, that Elisha followed them, unasked, unobserved. Thus does God prevent us with the blessings of his goodness; and provide for those who provide not for themselves.Robert Jamieson, A. R. Fausset and David Brownwhich poured water on the hands of Elijah--that is, was his servant--this being one of the common offices of a servant. The phrase is used here as synonymous with "a true and eminent prophet," who will reveal God's will to us. |
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3:123:12: Եւ ասէ Յովսափատ. Գո՛յ բան Տեառն ընդ նմա։ Եւ իջին առ նա արքայն Իսրայէլի՝ եւ Յովսափատ արքայ Յուդայ, եւ արքայ Եդոմայ։ Եւ ասէ Յովսափատ. Գոյ բան Տեառն ընդ նմա: Եւ իջին առ նա արքայն Իսրայելի եւ Յովսափատ [33]արքայն Յուդայ`` եւ արքայն Եդովմայ:12 Յոսափատն ասաց. «Տիրոջ խօսքը նրա հետ է»: Իսրայէլի արքան, Յուդայի երկրի Յոսափատ արքան եւ Եդոմի արքան եկան նրա մօտ: 12 Յովսափատ ըսաւ. «Անոր քովն է Տէրոջը խօսքը»։ Իսրայէլի թագաւորը եւ Յովսափատ ու Եդովմի թագաւորը անոր իջան։ 3:12: Եւ ասէ Յովսափատ. Գո՛յ բան Տեառն ընդ նմա։ Եւ իջին առ նա արքայն Իսրայէլի՝ եւ Յովսափատ արքայ Յուդայ, եւ արքայ Եդոմայ։ 12 Յոսափատն ասաց. «Տիրոջ խօսքը նրա հետ է»: Իսրայէլի արքան, Յուդայի երկրի Յոսափատ արքան եւ Եդոմի արքան եկան նրա մօտ: 12 Յովսափատ ըսաւ. «Անոր քովն է Տէրոջը խօսքը»։ Իսրայէլի թագաւորը եւ Յովսափատ ու Եդովմի թագաւորը անոր իջան։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:123:12 И сказал Иосафат: есть у него слово Господне. И пошли к нему царь Израильский, и Иосафат, и царь Едомский. 3:12 καὶ και and; even εἶπεν επω say; speak Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat ἔστιν ειμι be αὐτῷ αυτος he; him ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master καὶ και and; even κατέβη καταβαινω step down; descend πρὸς προς to; toward αὐτὸν αυτος he; him βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat βασιλεὺς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even βασιλεὺς βασιλευς monarch; king Εδωμ εδωμ Edōm; Ethom 3:12 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say יְהֹ֣ושָׁפָ֔ט yᵊhˈôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat יֵ֥שׁ yˌēš יֵשׁ existence אֹותֹ֖ו ʔôṯˌô אֵת [object marker] דְּבַר־ dᵊvar- דָּבָר word יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֵּרְד֣וּ yyērᵊḏˈû ירד descend אֵלָ֗יו ʔēlˈāʸw אֶל to מֶ֧לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel וִ wi וְ and יהֹושָׁפָ֖ט yhôšofˌāṭ יְהֹושָׁפָט Jehoshaphat וּ û וְ and מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom 3:12. et ait Iosaphat est apud eum sermo Domini descenditque ad eum rex Israhel et Iosaphat et rex EdomAnd Josaphat said: The word of the Lord is with him. And the king of Israel, and Josaphat, king of Juda, and the king of Edom, went down to him. 3:12. And Jehoshaphat said, “The word of the Lord is with him.” And so, the king of Israel, with Jehoshaphat, the king of Judah, and with the king of Idumea, descended to him. 3:12. And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him. 12. And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him.
3:12 And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him: 3:12 И сказал Иосафат: есть у него слово Господне. И пошли к нему царь Израильский, и Иосафат, и царь Едомский. 3:12 καὶ και and; even εἶπεν επω say; speak Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat ἔστιν ειμι be αὐτῷ αυτος he; him ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master καὶ και and; even κατέβη καταβαινω step down; descend πρὸς προς to; toward αὐτὸν αυτος he; him βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat βασιλεὺς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even βασιλεὺς βασιλευς monarch; king Εδωμ εδωμ Edōm; Ethom 3:12 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say יְהֹ֣ושָׁפָ֔ט yᵊhˈôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat יֵ֥שׁ yˌēš יֵשׁ existence אֹותֹ֖ו ʔôṯˌô אֵת [object marker] דְּבַר־ dᵊvar- דָּבָר word יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֵּרְד֣וּ yyērᵊḏˈû ירד descend אֵלָ֗יו ʔēlˈāʸw אֶל to מֶ֧לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel וִ wi וְ and יהֹושָׁפָ֖ט yhôšofˌāṭ יְהֹושָׁפָט Jehoshaphat וּ û וְ and מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom 3:12. et ait Iosaphat est apud eum sermo Domini descenditque ad eum rex Israhel et Iosaphat et rex Edom And Josaphat said: The word of the Lord is with him. And the king of Israel, and Josaphat, king of Juda, and the king of Edom, went down to him. 3:12. And Jehoshaphat said, “The word of the Lord is with him.” And so, the king of Israel, with Jehoshaphat, the king of Judah, and with the king of Idumea, descended to him. 3:12. And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:12: The word of the Lord is with him - He has the gift of prophecy.4 Kings (2 Kings) 3:13 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:12: The word: Kg2 2:14, Kg2 2:15, Kg2 2:21, Kg2 2:24; Sa1 3:19-21Israel: Kg2 2:25, Kg2 5:8, Kg2 5:9, Kg2 5:15; Isa 49:23, Isa 60:14; Rev 3:9 Geneva 1599And Jehoshaphat said, (g) The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him.(g) He is able to instruct us what God's will is in this point. John GillAnd Jehoshaphat said, the word of the Lord is with him,.... To give them an answer, which he concluded from his being a servant and disciple of Elijah, whom he succeeded in his office, and of whom he had, doubtless, heard; and from his following the camp, and being in it, which he easily imagined was not to fight, but to assist by his advice and counsel, and by his prophecies, as there might be occasion for them:so the king of Israel and Jehoshaphat and the king of Edom went down to him; descended from their chariots, and went to the tent in the camp where he was; they did not send for him to come to them, but, in honour of him, went to him themselves. John WesleyThe word, &c. - He is a true prophet. Which Jehoshaphat might easily understand, because being a good man, many would be ready to inform him of. Went - To his tent; which was either in the camp, or not far from it: they did not send for him, but went to him, that by giving him this honour, they might engage him to give them his utmost assistance. |
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3:133:13: Եւ ասէ Եղիսեէ ցարքայն Իսրայէլի. Զի՞ կայ՝ իմ եւ քո. ե՛րթ առ մարգարէսն հօր քոյ, եւ առ մարգարէս մօր քոյ։ Եւ ասէ ցնա արքայն Իսրայէլի. Միթէ արդեւք կոչեաց Տէր զերիս թագաւորսս եկեալս՝ տա՛լ զսոսա ՚ի ձե՞ռս Մովաբու[3775]։ [3775] Ոմանք. Մի արդեւք կոչեաց Տէր։ Եւ ասէ Եղիսէ ցարքայն Իսրայելի. Զի՞ կայ իմ եւ քո. երթ առ մարգարէս հօր քո եւ առ մարգարէս մօր քո: Եւ ասէ ցնա արքայն Իսրայելի. [34]Միթէ արդեւք կոչեա՞ց`` Տէր զերիս թագաւորսս եկեալս` տալ զսոսա ի ձեռս Մովաբու:13 Եղիսէէն ասաց Իսրայէլի արքային. «Ի՞նչ գործ ունես ինձ հետ, գնա՛ քո հօր ու քո մօր մարգարէների մօտ»: Իսրայէլի արքան նրան ասաց. «Մի՞թէ Տէրը երեք թագաւորներիս կանչեց, որ մեզ յանձնի մովաբացիների ձեռքը»: 13 Եղիսէ Իսրայէլի թագաւորին ըսաւ. «Դուն ինծի հետ ի՞նչ բան ունիս. դուն քու հօրդ մարգարէներուն ու քու մօրդ մարգարէներուն գնա»։ Իսրայէլի թագաւորը անոր ըսաւ. «Ո՛չ, վասն զի Տէրը այս երեք թագաւորը Մովաբին ձեռքը մատնելու կանչեր է»։ 3:13: Եւ ասէ Եղիսեէ ցարքայն Իսրայէլի. Զի՞ կայ՝ իմ եւ քո. ե՛րթ առ մարգարէսն հօր քոյ, եւ առ մարգարէս մօր քոյ։ Եւ ասէ ցնա արքայն Իսրայէլի. Միթէ արդեւք կոչեաց Տէր զերիս թագաւորսս եկեալս՝ տա՛լ զսոսա ՚ի ձե՞ռս Մովաբու[3775]։ [3775] Ոմանք. Մի արդեւք կոչեաց Տէր։ 13 Եղիսէէն ասաց Իսրայէլի արքային. «Ի՞նչ գործ ունես ինձ հետ, գնա՛ քո հօր ու քո մօր մարգարէների մօտ»: Իսրայէլի արքան նրան ասաց. «Մի՞թէ Տէրը երեք թագաւորներիս կանչեց, որ մեզ յանձնի մովաբացիների ձեռքը»: 13 Եղիսէ Իսրայէլի թագաւորին ըսաւ. «Դուն ինծի հետ ի՞նչ բան ունիս. դուն քու հօրդ մարգարէներուն ու քու մօրդ մարգարէներուն գնա»։ Իսրայէլի թագաւորը անոր ըսաւ. «Ո՛չ, վասն զի Տէրը այս երեք թագաւորը Մովաբին ձեռքը մատնելու կանչեր է»։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:133:13 И сказал Елисей царю Израильскому: что мне и тебе? пойди к пророкам отца твоего и к пророкам матери твоей. И сказал ему царь Израильский: нет, потому что Господь созвал сюда трех царей сих, чтобы предать их в руку Моава. 3:13 καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε to; toward βασιλέα βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel τί τις.1 who?; what? ἐμοὶ εμοι me καὶ και and; even σοί σοι you δεῦρο δευρο come on; this point πρὸς προς to; toward τοὺς ο the προφήτας προφητης prophet τοῦ ο the πατρός πατηρ father σου σου of you; your καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel μή μη not ὅτι οτι since; that κέκληκεν καλεω call; invite κύριος κυριος lord; master τοὺς ο the τρεῖς τρεις three βασιλεῖς βασιλευς monarch; king τοῦ ο the παραδοῦναι παραδιδωμι betray; give over αὐτοὺς αυτος he; him εἰς εις into; for χεῖρας χειρ hand Μωαβ μωαβ Mōab; Moav 3:13 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֱלִישָׁ֜ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha אֶל־ ʔel- אֶל to מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מַה־ mah- מָה what לִּ֣י llˈî לְ to וָ wā וְ and לָ֔ךְ lˈāḵ לְ to לֵ֚ךְ ˈlēḵ הלך walk אֶל־ ʔel- אֶל to נְבִיאֵ֣י nᵊvîʔˈê נָבִיא prophet אָבִ֔יךָ ʔāvˈîḵā אָב father וְ wᵊ וְ and אֶל־ ʔel- אֶל to נְבִיאֵ֖י nᵊvîʔˌê נָבִיא prophet אִמֶּ֑ךָ ʔimmˈeḵā אֵם mother וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לֹו֙ lˌô לְ to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אַ֗ל ʔˈal אַל not כִּֽי־ kˈî- כִּי that קָרָ֤א qārˈā קרא call יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לִ li לְ to שְׁלֹ֨שֶׁת֙ šᵊlˈōšeṯ שָׁלֹשׁ three הַ ha הַ the מְּלָכִ֣ים mmᵊlāḵˈîm מֶלֶךְ king הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these לָ lā לְ to תֵ֥ת ṯˌēṯ נתן give אֹותָ֖ם ʔôṯˌām אֵת [object marker] בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מֹואָֽב׃ môʔˈāv מֹואָב Moab 3:13. dixit autem Heliseus ad regem Israhel quid mihi et tibi est vade ad prophetas patris tui et matris tuae et ait illi rex Israhel quare congregavit Dominus tres reges hos ut traderet eos in manu MoabAnd Eliseus said to the king of Israel: What have I to do with thee? go to the prophets of thy father, and thy mother. And the king of Israel said to him: Why hath the Lord gathered together these three kings, to deliver them into the hands of Moab? 3:13. Then Elisha said to the king of Israel: “What is there between you and me? Go to the prophets of your father and your mother.” And the king of Israel said to him, “Why has the Lord gathered these three kings, so that he might deliver them into the hands of Moab?” 3:13. And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay: for the LORD hath called these three kings together, to deliver them into the hand of Moab. 13. And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay: for the LORD hath called these three kings together to deliver them into the hand of Moab.
3:13 And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay: for the LORD hath called these three kings together, to deliver them into the hand of Moab: 3:13 И сказал Елисей царю Израильскому: что мне и тебе? пойди к пророкам отца твоего и к пророкам матери твоей. И сказал ему царь Израильский: нет, потому что Господь созвал сюда трех царей сих, чтобы предать их в руку Моава. 3:13 καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε to; toward βασιλέα βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel τί τις.1 who?; what? ἐμοὶ εμοι me καὶ και and; even σοί σοι you δεῦρο δευρο come on; this point πρὸς προς to; toward τοὺς ο the προφήτας προφητης prophet τοῦ ο the πατρός πατηρ father σου σου of you; your καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel μή μη not ὅτι οτι since; that κέκληκεν καλεω call; invite κύριος κυριος lord; master τοὺς ο the τρεῖς τρεις three βασιλεῖς βασιλευς monarch; king τοῦ ο the παραδοῦναι παραδιδωμι betray; give over αὐτοὺς αυτος he; him εἰς εις into; for χεῖρας χειρ hand Μωαβ μωαβ Mōab; Moav 3:13 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֱלִישָׁ֜ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha אֶל־ ʔel- אֶל to מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מַה־ mah- מָה what לִּ֣י llˈî לְ to וָ wā וְ and לָ֔ךְ lˈāḵ לְ to לֵ֚ךְ ˈlēḵ הלך walk אֶל־ ʔel- אֶל to נְבִיאֵ֣י nᵊvîʔˈê נָבִיא prophet אָבִ֔יךָ ʔāvˈîḵā אָב father וְ wᵊ וְ and אֶל־ ʔel- אֶל to נְבִיאֵ֖י nᵊvîʔˌê נָבִיא prophet אִמֶּ֑ךָ ʔimmˈeḵā אֵם mother וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לֹו֙ lˌô לְ to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אַ֗ל ʔˈal אַל not כִּֽי־ kˈî- כִּי that קָרָ֤א qārˈā קרא call יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לִ li לְ to שְׁלֹ֨שֶׁת֙ šᵊlˈōšeṯ שָׁלֹשׁ three הַ ha הַ the מְּלָכִ֣ים mmᵊlāḵˈîm מֶלֶךְ king הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these לָ lā לְ to תֵ֥ת ṯˌēṯ נתן give אֹותָ֖ם ʔôṯˌām אֵת [object marker] בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מֹואָֽב׃ môʔˈāv מֹואָב Moab 3:13. dixit autem Heliseus ad regem Israhel quid mihi et tibi est vade ad prophetas patris tui et matris tuae et ait illi rex Israhel quare congregavit Dominus tres reges hos ut traderet eos in manu Moab And Eliseus said to the king of Israel: What have I to do with thee? go to the prophets of thy father, and thy mother. And the king of Israel said to him: Why hath the Lord gathered together these three kings, to deliver them into the hands of Moab? 3:13. Then Elisha said to the king of Israel: “What is there between you and me? Go to the prophets of your father and your mother.” And the king of Israel said to him, “Why has the Lord gathered these three kings, so that he might deliver them into the hands of Moab?” 3:13. And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay: for the LORD hath called these three kings together, to deliver them into the hand of Moab. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191413-14: Не пророк призывается к царям, а сами они идут к нему (ст. 12), и Иорам, инициатор похода и виновник общего бедствия союзного войска, выслушивает резкое, нелицеприятное обличение из уст пророка Елисея; "пророки отца" Иорама, т. е. Ахава - известные из 3: Цар. XXII, пророки культа тельцов при дворе Ахава, "пророки матери" (Иезавели) - пророки-жрецы Ваала и Астарты (3: Цар. XVIII:19: сл.), - противоположность истинного и ложного пророчества здесь выступает с неменьшей силой, как и в истории пророка Илии и пророка Михея. Несмотря на обнаруженные Иорамом попытки отменить культ Ваала (ст. 2), жрецы после оставались (ср. X:19), след. и культ Ваала продолжал еще держаться. Повторение Иорамом фразы: "созвал Иегова трех царей сих, чтобы предать их в руку Моава" (ст. 13; ср. 10) указывает, может быть, что перед походом, вероятно, по требованию Иосафата, вопрошали Иегову. Пророк Елисей прямо объявляет, что даст пророческое слово только ради благочестия Иосафата. "Таким образом, благовременно сделано обличение, когда нужда смирила надменность властителя" (блаж. Феодорит, вопр. 11).Adam Clarke: Commentary on the Bible - 18313:13: Get thee to the prophets of thy father - This was a just, but cutting reproof.Nay - The Chaldee adds here, I beseech thee, do not call the sins of this impiety to remembrance, but ask mercy for us; because the Lord hath called, etc. The Arabic has, I beseech thee, do not mention of our transgressions, but use kindness towards us. It is very likely that some such words were spoken on the occasion; but these are the only versions which make this addition. 4 Kings (2 Kings) 3:14 Albert Barnes: Notes on the Bible - 18343:13: Jehoram's humility in seeking Kg2 3:12 instead of summoning Elisha, does not save him from rebuke. His reformation Kg2 3:2 had been but a half reformation - a compromise with idolatry.Nay: for the Lord hath called ... - The force of this reply seems to be - "Nay, reproach me not, since I am in a sore strait - and not only I, but these two other kings also. The Lord - Yahweh - is about to deliver us into the hand of Moab. If thou canst not, or wilt not help, at least do not reproach." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:13: What: Eze 14:3-5; Mat 8:29; Joh 2:4; Co2 5:16, Co2 6:15get: Jdg 10:14; Rut 1:15; Pro 1:28; Jer 2:27, Jer 2:28 the prophets: Kg1 18:19, Kg1 22:6, Kg1 22:10, Kg1 22:11, Kg1 22:22-25 Nay: Kg2 3:10; Deu 32:37-39; Hos 6:1 Geneva 1599And Elisha said unto the king of Israel, (h) What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, (i) Nay: for the LORD hath called these three kings together, to deliver them into the hand of Moab.(h) He knew that this wicked king would have but used his counsel to serve his turn, and therefore, he disdained to answer him. (i) The wicked do not esteem the servants of God unless they are driven by every necessity and fear of the present danger. John GillAnd Elisha said unto the king of Israel, what have I to do with thee?.... An idolater; I can hold no discourse nor have any conversation with thee, nor give thee any advice or assistance:get thee to the prophets of thy father, and to the prophets of thy mother; the prophets of Baal, and of the groves: and the king of Israel said unto him, nay; meaning, he would not apply to them, who he was sensible could give him no relief, only to the Lord God, from whom this affliction was, and therefore begs he would pray to him to have mercy on them; so the Targum,"I beseech thee remember not the sins of that wickedness, pray for mercy for us:" for the Lord hath called these three kings together, to deliver them into the hand of Moab; signifying, that he should not perish alone, but the other two kings with him, who had no connection with the prophets of his father and mother in their idolatry, and therefore hoped for their sakes mercy would be shown. John WesleyWhat have I, &c. - I desire to have no discourse with thee. Get thee - To the calves, which thou after thy father's example dost worship; and to the Baals which thy mother yet worshippeth by thy permission; let these idols whom thou worshippest in thy prosperity, now help thee in thy distress.Robert Jamieson, A. R. Fausset and David BrownWhat have I to do with thee? &c.--Wishing to produce a deep spirit of humility and contrition, Elisha gave a stern repulse to the king of Israel, accompanied by a sarcastic sneer, in bidding him go and consult Baal and his soothsayers. But the distressed condition, especially the imploring language, of the royal suppliants, who acknowledged the hand of the Lord in this distress, drew from the prophet the solemn assurance, that solely out of respect to Jehoshaphat, the Lord's true servant, did he take any interest in Jehoram. |
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3:143:14: Եւ ասէ Եղիսեէ. Կենդանի՛ է Տէր զօրութեանց, որոյ կացի առաջի նորա, եթէ չէ՛ր առեալ ակն Յովսափատայ արքայի Յուդայ, թէ բնա՛ւ հայէի իսկ ՚ի քեզ, եւ տեսանէի զքեզ. Եւ ասէ Եղիսէ. Կենդանի է Տէր զօրութեանց որոյ կացի առաջի նորա, եթէ չէր առեալ ակն Յովսափատայ արքայի Յուդայ, եթէ բնաւ հայէի իսկ ի քեզ եւ տեսանէի զքեզ:14 Եղիսէէն ասաց. «Կենդանի է զօրութիւնների Տէրը, որի առջեւ կանգնած եմ. եթէ Յուդայի երկրի Յոսափատ արքայի նկատմամբ ակնածանք չունենայի, քո երեսն իսկ չպիտի նայէի: 14 Եղիսէ ըսաւ. «Զօրքերու Տէրը, որուն առջեւ կը կենամ, կենդանի է որ, եթէ Յուդայի Յովսափատ թագաւորին վրայ համարում չունենայի, բնաւ երեսդ պիտի չնայէի ու քեզ պիտի չտեսնէի։ 3:14: Եւ ասէ Եղիսեէ. Կենդանի՛ է Տէր զօրութեանց, որոյ կացի առաջի նորա, եթէ չէ՛ր առեալ ակն Յովսափատայ արքայի Յուդայ, թէ բնա՛ւ հայէի իսկ ՚ի քեզ, եւ տեսանէի զքեզ. 14 Եղիսէէն ասաց. «Կենդանի է զօրութիւնների Տէրը, որի առջեւ կանգնած եմ. եթէ Յուդայի երկրի Յոսափատ արքայի նկատմամբ ակնածանք չունենայի, քո երեսն իսկ չպիտի նայէի: 14 Եղիսէ ըսաւ. «Զօրքերու Տէրը, որուն առջեւ կը կենամ, կենդանի է որ, եթէ Յուդայի Յովսափատ թագաւորին վրայ համարում չունենայի, բնաւ երեսդ պիտի չնայէի ու քեզ պիտի չտեսնէի։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:143:14 И сказал Елисей: жив Господь Саваоф, пред Которым я стою! Если бы я не почитал Иосафата, царя Иудейского, то не взглянул бы на тебя и не видел бы тебя; 3:14 καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε live; alive κύριος κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability ᾧ ος who; what παρέστην παριστημι stand by; present ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him ὅτι οτι since; that εἰ ει if; whether μὴ μη not πρόσωπον προσωπον face; ahead of Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat βασιλέως βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha ἐγὼ εγω I λαμβάνω λαμβανω take; get εἰ ει if; whether ἐπέβλεψα επιβλεπω look on πρὸς προς to; toward σὲ σε.1 you καὶ και and; even εἶδόν οραω view; see σε σε.1 you 3:14 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֱלִישָׁ֗ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha חַי־ ḥay- חַי alive יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָמַ֣דְתִּי ʕāmˈaḏtî עמד stand לְ lᵊ לְ to פָנָ֔יו fānˈāʸw פָּנֶה face כִּ֗י kˈî כִּי that לוּלֵ֛י lûlˈê לוּלֵא unless פְּנֵ֛י pᵊnˈê פָּנֶה face יְהֹושָׁפָ֥ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah אֲנִ֣י ʔᵃnˈî אֲנִי i נֹשֵׂ֑א nōśˈē נשׂא lift אִם־ ʔim- אִם if אַבִּ֥יט ʔabbˌîṭ נבט look at אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to וְ wᵊ וְ and אִם־ ʔim- אִם if אֶרְאֶֽךָּ׃ ʔerʔˈekkā ראה see 3:14. dixit autem Heliseus vivit Dominus exercituum in cuius conspectu sto quod si non vultum Iosaphat regis Iudae erubescerem ne adtendissem quidem te nec respexissemAnd Eliseus said to him: As the Lord of hosts liveth, in whose sight I stand, if I did not reverence the face of Josaphat, king of Juda, I would not have hearkened to thee, nor looked on thee. 3:14. And Elisha said to him: “As the Lord of hosts lives, in whose sight I stand, if I was not humbled by the face of Jehoshaphat, the king of Judah, certainly I would neither have listened to you, nor have looked upon you. 3:14. And Elisha said, [As] the LORD of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee. 14. And Elisha said, As the LORD of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee.
3:14 And Elisha said, [As] the LORD of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee: 3:14 И сказал Елисей: жив Господь Саваоф, пред Которым я стою! Если бы я не почитал Иосафата, царя Иудейского, то не взглянул бы на тебя и не видел бы тебя; 3:14 καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε live; alive κύριος κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability ᾧ ος who; what παρέστην παριστημι stand by; present ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him ὅτι οτι since; that εἰ ει if; whether μὴ μη not πρόσωπον προσωπον face; ahead of Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat βασιλέως βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha ἐγὼ εγω I λαμβάνω λαμβανω take; get εἰ ει if; whether ἐπέβλεψα επιβλεπω look on πρὸς προς to; toward σὲ σε.1 you καὶ και and; even εἶδόν οραω view; see σε σε.1 you 3:14 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֱלִישָׁ֗ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha חַי־ ḥay- חַי alive יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָמַ֣דְתִּי ʕāmˈaḏtî עמד stand לְ lᵊ לְ to פָנָ֔יו fānˈāʸw פָּנֶה face כִּ֗י kˈî כִּי that לוּלֵ֛י lûlˈê לוּלֵא unless פְּנֵ֛י pᵊnˈê פָּנֶה face יְהֹושָׁפָ֥ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah אֲנִ֣י ʔᵃnˈî אֲנִי i נֹשֵׂ֑א nōśˈē נשׂא lift אִם־ ʔim- אִם if אַבִּ֥יט ʔabbˌîṭ נבט look at אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to וְ wᵊ וְ and אִם־ ʔim- אִם if אֶרְאֶֽךָּ׃ ʔerʔˈekkā ראה see 3:14. dixit autem Heliseus vivit Dominus exercituum in cuius conspectu sto quod si non vultum Iosaphat regis Iudae erubescerem ne adtendissem quidem te nec respexissem And Eliseus said to him: As the Lord of hosts liveth, in whose sight I stand, if I did not reverence the face of Josaphat, king of Juda, I would not have hearkened to thee, nor looked on thee. 3:14. And Elisha said to him: “As the Lord of hosts lives, in whose sight I stand, if I was not humbled by the face of Jehoshaphat, the king of Judah, certainly I would neither have listened to you, nor have looked upon you. 3:14. And Elisha said, [As] the LORD of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:14: Were it not that I regard the presence of Jehoshaphat - He worshipped the true God; Jehoram was an idolater.4 Kings (2 Kings) 3:15 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:14: As the Lord: Kg2 5:16; Kg1 17:1, Kg1 18:15I regard: Ch2 17:3-9, Ch2 19:3, Ch2 19:4; Psa 15:4 I would not look: Sa1 15:26-31; Kg1 14:5-18, Kg1 21:20; Jer 1:18; Dan 5:17-23; Mat 22:16 Geneva 1599And Elisha said, [As] the LORD of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would (k) not look toward thee, nor see thee.(k) God suffers his word to be declared to the wicked because of the godly that are among them. John GillElisha said, as the Lord of hosts liveth, before whom I stand,.... Whose minster and prophet he was, to whom he prayed, and whose service he was ready to perform:surely, were it not that I regard the presence of Jehoshaphat the king of Judah; revere him not only as a king, but as a pious prince, and a worshipper of the true God: I would not look toward thee, nor see thee; give him no countenance at all, pay no regard to his request, not so much as to look at him in a civil way; but turn away his face from him with contempt and disdain, as unworthy to be conversed with by a prophet of the Lord. John WesleyJehoshaphat - Whom I reverence and love for his piety. It is good being with those who have God's favour, and the love of his people. Wicked men often fare the better, for the friendship and society of good men. |
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3:153:15: բայց արդ՝ ա՛ծ առ իս սաղմոսասաց։ Եւ եղեւ իբրեւ նուագեաց սաղմոսասացն, եկն ՚ի վերայ նորա ձեռն Տեառն, Բայց արդ ած առ իս սաղմոսասաց: Եւ եղեւ իբրեւ նուագեաց սաղմոսասացն, եկն ի վերայ նորա ձեռն Տեառն:15 Բայց արդ, բերէ՛ք ինձ մի քնարահարի»: Երբ քնարահարն սկսեց նուագել, Տիրոջ ձեռքը իջաւ Եղիսէէի վրայ: 15 Հիմա ինծի նուագածու մը բերէք»։ Երբ նուագածուն նուագարանը կը զարնէր, անոր վրայ Տէրոջը զօրութիւնը եկաւ 3:15: բայց արդ՝ ա՛ծ առ իս սաղմոսասաց։ Եւ եղեւ իբրեւ նուագեաց սաղմոսասացն, եկն ՚ի վերայ նորա ձեռն Տեառն, 15 Բայց արդ, բերէ՛ք ինձ մի քնարահարի»: Երբ քնարահարն սկսեց նուագել, Տիրոջ ձեռքը իջաւ Եղիսէէի վրայ: 15 Հիմա ինծի նուագածու մը բերէք»։ Երբ նուագածուն նուագարանը կը զարնէր, անոր վրայ Տէրոջը զօրութիւնը եկաւ zohrab-1805▾ eastern-1994▾ western am▾ |
3:153:15 теперь позовите мне гуслиста. И когда гуслист играл на гуслях, тогда рука Господня коснулась Елисея, 3:15 καὶ και and; even νυνὶ νυνι right now δὲ δε though; while λαβέ λαμβανω take; get μοι μοι me ψάλλοντα ψαλλω play καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἔψαλλεν ψαλλω play ὁ ο the ψάλλων ψαλλω play καὶ και and; even ἐγένετο γινομαι happen; become ἐπ᾿ επι in; on αὐτὸν αυτος he; him χεὶρ χειρ hand κυρίου κυριος lord; master 3:15 וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now קְחוּ־ qᵊḥû- לקח take לִ֣י lˈî לְ to מְנַגֵּ֑ן mᵊnaggˈēn נגן play harp וְ wᵊ וְ and הָיָה֙ hāyˌā היה be כְּ kᵊ כְּ as נַגֵּ֣ן naggˈēn נגן play harp הַֽ hˈa הַ the מְנַגֵּ֔ן mᵊnaggˈēn נגן play harp וַ wa וְ and תְּהִ֥י ttᵊhˌî היה be עָלָ֖יו ʕālˌāʸw עַל upon יַד־ yaḏ- יָד hand יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 3:15. nunc autem adducite mihi psalten cumque caneret psaltes facta est super eum manus Domini et aitBut now bring me hither a minstrel. And when the minstrel played, the hand of the Lord came upon him, and he said: 3:15. But now, bring a musician to me.” And while the musician was playing, the hand of the Lord fell upon him, and he said: 3:15. But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the LORD came upon him. 15. But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the LORD came upon him.
3:15 But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the LORD came upon him: 3:15 теперь позовите мне гуслиста. И когда гуслист играл на гуслях, тогда рука Господня коснулась Елисея, 3:15 καὶ και and; even νυνὶ νυνι right now δὲ δε though; while λαβέ λαμβανω take; get μοι μοι me ψάλλοντα ψαλλω play καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἔψαλλεν ψαλλω play ὁ ο the ψάλλων ψαλλω play καὶ και and; even ἐγένετο γινομαι happen; become ἐπ᾿ επι in; on αὐτὸν αυτος he; him χεὶρ χειρ hand κυρίου κυριος lord; master 3:15 וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now קְחוּ־ qᵊḥû- לקח take לִ֣י lˈî לְ to מְנַגֵּ֑ן mᵊnaggˈēn נגן play harp וְ wᵊ וְ and הָיָה֙ hāyˌā היה be כְּ kᵊ כְּ as נַגֵּ֣ן naggˈēn נגן play harp הַֽ hˈa הַ the מְנַגֵּ֔ן mᵊnaggˈēn נגן play harp וַ wa וְ and תְּהִ֥י ttᵊhˌî היה be עָלָ֖יו ʕālˌāʸw עַל upon יַד־ yaḏ- יָד hand יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 3:15. nunc autem adducite mihi psalten cumque caneret psaltes facta est super eum manus Domini et ait But now bring me hither a minstrel. And when the minstrel played, the hand of the Lord came upon him, and he said: 3:15. But now, bring a musician to me.” And while the musician was playing, the hand of the Lord fell upon him, and he said: 3:15. But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the LORD came upon him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191415: В том, что пророк Елисей для приготовления своего духа к воспринятию откровения или для успокоения духа от гнева на Иорама (ст. 13-14) прибегает к действию струнной музыки, после чего "была рука Господня на нем" (ср. 3: Цар. XVIII:16; Иер. I:9), усматривается, во-первых, известный древности обычай прибегать к музыке (ср. 1: Цар. XVI:16) для отвлечения духа от внешнего мира, успокоения или возбуждения (подобное Цицерон говорит о пифагорейцах); во-вторых, употребление музыки (с пением гимнов) в пророческих школах (1: Цар. X:5: сл.), с которыми, как сказано, пророк Елисей стоял в тесной связи. По словам блаж. Феодорита, "священники, по Моисееву закону, употребляли трубы, а левиты - гусли, псалтири, кимвалы и другие музыкальные орудия. В употреблении же у них при сем было Давидово духовное сладкопение. Одного из сих певцов велел призвать пророк. И когда певец воспевал, благодать Духа назнаменовала, что делать" (вопр. 12: на 4: Цар.).Adam Clarke: Commentary on the Bible - 18313:15: Bring me a minstrel - A person who played on the harp. The rabbins, and many Christians, suppose that Elisha's mind was considerably irritated and grieved by the bad behavior of the young men at Beth-el, and their tragical end, and by the presence of the idolatrous king of Israel; and therefore called for Divine psalmody, that it might calm his spirits, and render him more susceptible of the prophetic influence. To be able to discern the voice of God, and the operation of his hand, it is necessary that the mind be calm, and the passions all in harmony, under the direction of reason; that reason may be under the influence of the Divine Spirit.The hand of the Lord came upon him - The playing of the harper had the desired effect; his mind was calmed, and the power of God descended upon him. This effect of music was generally acknowledged in every civilized nation. Cicero, in his Tusculan Questions, lib. iv., says, that "the Pythagoreans were accustomed to calm their minds, and soothe their passions, by singing and playing upon the harp." Pythagoraei mentes suas a cogitationum intentione cantu fidibusque ad tranquillitatem traducebant. I have spoken elsewhere of the heathen priests who endeavored to imitate the true prophets, and were as actually filled with the devil as the others were with the true God. The former were thrown into violent agitations and contortions by the influence of the demons which possessed them, while the latter were in a state of the utmost serenity and composure. 4 Kings (2 Kings) 3:16 Albert Barnes: Notes on the Bible - 18343:15: Music seems to have been a regular accompaniment of prophecy in the "schools of the prophets" (marginal reference), and an occasional accompaniment of it elsewhere Exo 15:20.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:15: bring me: This was evidently intended to soothe and tranquillize the prophet's mind, which had been agitated and discomposed with holy indignation by the presence of the idolatrous king, and the recollection of his abomination. The soothing influence of music is generally acknowledged in every civilized nation. Sa1 10:5, Sa1 16:23, Sa1 18:10; Ch1 25:2, Ch1 25:3; Eph 5:18, Eph 5:19the hand: Kg1 18:46; Eze 1:3, Eze 3:14, Eze 3:22, Eze 8:1; Act 11:21 Geneva 1599But now bring me a minstrel. And it came to pass, when the minstrel (l) played, that the hand of the LORD came upon him.(l) He sang songs to God's glory, and so stirred up the prophets heart to prophecy. John GillBut now bring me a minstrel,.... A piper, a man that knows how to play upon the harp, as the Targum; according to Procopius Gazaeus, this was one of the Levites he ordered to be fetched, who was used to the spiritual melody of David, and could play on musical instruments as he directed. This he did to allay his passion, and compose his spirits, ruffled at the sight of Jehoram, and to fit him to receive prophetic inspiration, which sometimes came upon the Lord's prophets when thus employed, see 1Kings 10:5. Some think (h) the music the prophet called for is that sort the Greeks call "harmony", which is the gravest and saddest, and settles the affections:and it came to pass, when the minstrel played, that the hand of the Lord came upon him; the spirit of prophecy, as the Targum, which came by the power of God, and as a gift from his hand. (h) Weemse's Christ. Synagog. l. 1. c. 6. sect. 4. p. 143. John WesleyMinstrel - One that can sing and play upon a musical instrument. This he requires, that his mind which had been disturbed at the sight of wicked Jehoram, might be composed, and that he might be excited to more fervent prayer whereby he was prepared to receive the prophetic inspiration. Those that desire communion with God must keep their spirits quiet and serene. All hurry of spirit, and all turbulent passions, make us unfit for divine visitations. The hand, &c. - The spirit of prophecy, so called, to note that it was no natural nor acquired virtue inherent in him; but a singular gift of God, given to whom and when he pleased.Robert Jamieson, A. R. Fausset and David Brownbring me a minstrel--The effect of music in soothing the mind is much regarded in the East; and it appears that the ancient prophets, before entering their work, commonly resorted to it, as a preparative, by praise and prayer, to their receiving the prophetic afflatus.the hand of the Lord--a phrase significantly implying that the gift of prophecy was not a natural or inherent gift, but conferred by the power and grace of God. |
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3:163:16: եւ ասէ. Ա՛յսպէս ասէ Տէր. Արարէ՛ք զհեղեղատդ զայդ գո՛ւբս գուբս։ եւ ասէ. Այսպէս ասէ Տէր. Արարէք զհեղեղատդ զայդ գուբս գուբս:16 Նա ասաց. «Այսպէս է ասում Տէրը. “Այս հեղեղատը փոսերի՛ վերածեցէք”: 16 Ու ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Այս հեղեղատը փոս փոս ըրէք’. 3:16: եւ ասէ. Ա՛յսպէս ասէ Տէր. Արարէ՛ք զհեղեղատդ զայդ գո՛ւբս գուբս։ 16 Նա ասաց. «Այսպէս է ասում Տէրը. “Այս հեղեղատը փոսերի՛ վերածեցէք”: 16 Ու ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Այս հեղեղատը փոս փոս ըրէք’. zohrab-1805▾ eastern-1994▾ western am▾ |
3:163:16 и он сказал: так говорит Господь: делайте на сей долине рвы за рвами, 3:16 καὶ και and; even εἶπεν επω say; speak τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ποιήσατε ποιεω do; make τὸν ο the χειμάρρουν χειμαρρους this; he βοθύνους βοθυνος ditch βοθύνους βοθυνος ditch 3:16 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say כֹּ֖ה kˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH עָשֹׂ֛ה ʕāśˈō עשׂה make הַ ha הַ the נַּ֥חַל nnˌaḥal נַחַל wadi הַ ha הַ the זֶּ֖ה zzˌeh זֶה this גֵּבִ֥ים׀ gēvˌîm גֵּב pit גֵּבִֽים׃ gēvˈîm גֵּב pit 3:16. haec dicit Dominus facite alveum torrentis huius fossas et fossasThus saith the Lord: Make the channel of this torrent full of ditches. 3:16. “Thus says the Lord: Make, in the channel of this torrent, pit after pit. 3:16. And he said, Thus saith the LORD, Make this valley full of ditches. 3:16 And he said, Thus saith the LORD, Make this valley full of ditches: 3:16 и он сказал: так говорит Господь: делайте на сей долине рвы за рвами, 3:16 καὶ και and; even εἶπεν επω say; speak τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ποιήσατε ποιεω do; make τὸν ο the χειμάρρουν χειμαρρους this; he βοθύνους βοθυνος ditch βοθύνους βοθυνος ditch 3:16 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say כֹּ֖ה kˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH עָשֹׂ֛ה ʕāśˈō עשׂה make הַ ha הַ the נַּ֥חַל nnˌaḥal נַחַל wadi הַ ha הַ the זֶּ֖ה zzˌeh זֶה this גֵּבִ֥ים׀ gēvˌîm גֵּב pit גֵּבִֽים׃ gēvˈîm גֵּב pit 3:16. haec dicit Dominus facite alveum torrentis huius fossas et fossas Thus saith the Lord: Make the channel of this torrent full of ditches. 3:16. “Thus says the Lord: Make, in the channel of this torrent, pit after pit. 3:16. And he said, Thus saith the LORD, Make this valley full of ditches. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191416-17: Под долиной (евр. нахал), в которой пророк Елисей приказывает рыть рвы или цистерны, по мнению толкователей, есть долина Wadi-el-Ahsa, на южной границе Моавитской страны, называемая в Ис. XV:7: нахал гa-арабим; может быть, местность эта имела то свойство, что дождевая вода скоплялась под почвой на каменистом грунте подпочвы: может быть, пророк Елисей дает совет принять меры, к которой прибегали и туземные жители (ср. блаж. Феодорит, вопр. 12).Adam Clarke: Commentary on the Bible - 18313:16: Make this valley full of ditches - The word נחל nachal may be translated brook, as it is by the Vulgate and Septuagint. There probably was a river here, but it was now dry; and the prophet desires that they would enlarge the channel, and cut out various canals from it, and reservoirs, where water might be collected for the refreshment of the army and of the cattle; and these were to be made so wide that the reflection of the sun's rays from this water might be the means of confounding and destroying the Moabites.4 Kings (2 Kings) 3:17 Albert Barnes: Notes on the Bible - 18343:16: Ditches - Or "pits" Jer 14:3. They were to dig pits in the broad valley or wady, wherein the water might remain, instead of flowing off down the torrent course.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:16: Make this valley: Kg2 4:3; Num 2:18, Num 2:16-18John GillAnd he said, thus saith the Lord, make this valley full of ditches. In which the allied army lay encamped, that they might be ready to receive large quantities of water, sufficient for the whole army and cattle, when it came.Robert Jamieson, A. R. Fausset and David BrownMake this valley full of ditches--capable of holding water. |
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3:173:17: Զի ա՛յսպէս ասէ Տէր. Ո՛չ տեսանիցէք հողմ, եւ ո՛չ տեսանիցէք անձրեւ. եւ հեղեղատդ լցցի՛ ջրով, եւ արբջիք դո՛ւք՝ եւ անասուն ձեր, եւ գրաստ ձեր. զի այսպէս ասէ Տէր. Ոչ տեսանիցէք հողմ, եւ ոչ տեսանիցէք անձրեւ. եւ հեղեղատդ լցցի ջրով, եւ արբջիք դուք եւ անասուն ձեր եւ գրաստ ձեր:17 Այսպէս է ասում Տէրը. “Ո՛չ հողմ էք տեսնելու, ո՛չ էլ անձրեւ, սակայն այս հեղեղատը ջրով պիտի լցուի, եւ դուք, ձեր անասուններն ու ձեր գրաստները պիտի խմէք այդտեղից”: 17 Քանզի Տէրը այսպէս կ’ըսէ. ‘Հով պիտի չտեսնէք ու անձրեւ պիտի չտեսնէք. բայց այս հեղեղատը ջրով պիտի լեցուի եւ պիտի խմէք դուք ու ձեր հօտերն ու ձեր անասունները’։ 3:17: Զի ա՛յսպէս ասէ Տէր. Ո՛չ տեսանիցէք հողմ, եւ ո՛չ տեսանիցէք անձրեւ. եւ հեղեղատդ լցցի՛ ջրով, եւ արբջիք դո՛ւք՝ եւ անասուն ձեր, եւ գրաստ ձեր. 17 Այսպէս է ասում Տէրը. “Ո՛չ հողմ էք տեսնելու, ո՛չ էլ անձրեւ, սակայն այս հեղեղատը ջրով պիտի լցուի, եւ դուք, ձեր անասուններն ու ձեր գրաստները պիտի խմէք այդտեղից”: 17 Քանզի Տէրը այսպէս կ’ըսէ. ‘Հով պիտի չտեսնէք ու անձրեւ պիտի չտեսնէք. բայց այս հեղեղատը ջրով պիտի լեցուի եւ պիտի խմէք դուք ու ձեր հօտերն ու ձեր անասունները’։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:173:17 ибо так говорит Господь: не увидите ветра и не увидите дождя, а долина сия наполнится водою, которую будете пить вы и мелкий и крупный скот ваш; 3:17 ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master οὐκ ου not ὄψεσθε οραω view; see πνεῦμα πνευμα spirit; wind καὶ και and; even οὐκ ου not ὄψεσθε οραω view; see ὑετόν υετος rain καὶ και and; even ὁ ο the χειμάρρους χειμαρρους this; he πλησθήσεται πληθω fill; fulfill ὕδατος υδωρ water καὶ και and; even πίεσθε πινω drink ὑμεῖς υμεις you καὶ και and; even αἱ ο the κτήσεις κτησις your καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal ὑμῶν υμων your 3:17 כִּֽי־ kˈî- כִּי that כֹ֣ה׀ ḵˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH לֹֽא־ lˈō- לֹא not תִרְא֥וּ ṯirʔˌû ראה see ר֨וּחַ֙ rˈûₐḥ רוּחַ wind וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תִרְא֣וּ ṯirʔˈû ראה see גֶ֔שֶׁם ḡˈešem גֶּשֶׁם rain וְ wᵊ וְ and הַ ha הַ the נַּ֥חַל nnˌaḥal נַחַל wadi הַ ha הַ the ה֖וּא hˌû הוּא he יִמָּ֣לֵא yimmˈālē מלא be full מָ֑יִם mˈāyim מַיִם water וּ û וְ and שְׁתִיתֶ֛ם šᵊṯîṯˈem שׁתה drink אַתֶּ֥ם ʔattˌem אַתֶּם you וּ û וְ and מִקְנֵיכֶ֖ם miqnêḵˌem מִקְנֶה purchase וּֽ ˈû וְ and בְהֶמְתְּכֶֽם׃ vᵊhemtᵊḵˈem בְּהֵמָה cattle 3:17. haec enim dicit Dominus non videbitis ventum neque pluviam et alveus iste replebitur aquis et bibetis vos et familiae vestrae et iumenta vestraFor thus saith the Lord: You shall not see wind, nor rain: and yet this channel shall be filled with waters, and you shall drink, you and your families, and your beasts. 3:17. For thus says the Lord: You shall not see wind or rain. And yet this channel shall be filled with water. And you shall drink, you and your families, and your beasts of burden. 3:17. For thus saith the LORD, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, that ye may drink, both ye, and your cattle, and your beasts. 17. For thus saith the LORD, Ye shall not see wind, neither shall ye see rain, yet that valley shall be filled with water: and ye shall drink, both ye and your cattle and your beasts.
3:17 For thus saith the LORD, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, that ye may drink, both ye, and your cattle, and your beasts: 3:17 ибо так говорит Господь: не увидите ветра и не увидите дождя, а долина сия наполнится водою, которую будете пить вы и мелкий и крупный скот ваш; 3:17 ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master οὐκ ου not ὄψεσθε οραω view; see πνεῦμα πνευμα spirit; wind καὶ και and; even οὐκ ου not ὄψεσθε οραω view; see ὑετόν υετος rain καὶ και and; even ὁ ο the χειμάρρους χειμαρρους this; he πλησθήσεται πληθω fill; fulfill ὕδατος υδωρ water καὶ και and; even πίεσθε πινω drink ὑμεῖς υμεις you καὶ και and; even αἱ ο the κτήσεις κτησις your καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal ὑμῶν υμων your 3:17 כִּֽי־ kˈî- כִּי that כֹ֣ה׀ ḵˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH לֹֽא־ lˈō- לֹא not תִרְא֥וּ ṯirʔˌû ראה see ר֨וּחַ֙ rˈûₐḥ רוּחַ wind וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תִרְא֣וּ ṯirʔˈû ראה see גֶ֔שֶׁם ḡˈešem גֶּשֶׁם rain וְ wᵊ וְ and הַ ha הַ the נַּ֥חַל nnˌaḥal נַחַל wadi הַ ha הַ the ה֖וּא hˌû הוּא he יִמָּ֣לֵא yimmˈālē מלא be full מָ֑יִם mˈāyim מַיִם water וּ û וְ and שְׁתִיתֶ֛ם šᵊṯîṯˈem שׁתה drink אַתֶּ֥ם ʔattˌem אַתֶּם you וּ û וְ and מִקְנֵיכֶ֖ם miqnêḵˌem מִקְנֶה purchase וּֽ ˈû וְ and בְהֶמְתְּכֶֽם׃ vᵊhemtᵊḵˈem בְּהֵמָה cattle 3:17. haec enim dicit Dominus non videbitis ventum neque pluviam et alveus iste replebitur aquis et bibetis vos et familiae vestrae et iumenta vestra For thus saith the Lord: You shall not see wind, nor rain: and yet this channel shall be filled with waters, and you shall drink, you and your families, and your beasts. 3:17. For thus says the Lord: You shall not see wind or rain. And yet this channel shall be filled with water. And you shall drink, you and your families, and your beasts of burden. 3:17. For thus saith the LORD, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, that ye may drink, both ye, and your cattle, and your beasts. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:17: Ye shall not see wind - There shall be no wind to collect vapours, and there shall be no showers, and yet the whole bed of this river, and all the new made canals, shall be filled with water.4 Kings (2 Kings) 3:19 Albert Barnes: Notes on the Bible - 18343:17: No rain was to fall where the Israelites and their enemies were encamped; there was not even to be that all but universal accompaniment of rain in the East, a sudden rise of wind (compare Kg1 18:45; Psa 147:18; Mat 7:25).Cattle, and your beast - The former are the animals brought for food. The latter are the baggage animals. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:17: Ye shall not: Kg1 18:36-39; Psa 84:6, Psa 107:35; Isa 41:17, Isa 41:18, Isa 43:19, Isa 43:20, Isa 48:21that ye may: Exo 17:6; Num 20:8-11 John GillFor thus saith the Lord, ye shall not see wind, neither shall ye see the rain,.... Neither perceive the south wind blow, which usually brings rain, nor clouds gathering in the heavens, as portending it, nor any filling from thence:yet that valley shall be filled with water; and all the ditches dug in it: that ye may drink, both ye and your cattle, and all your beasts; there would be such a quantity as would be enough for them all, the soldiers, the horses they rode on, and the beasts that drew their wagons. Robert Jamieson, A. R. Fausset and David BrownYe shall not see wind--It is common in the East to speak of seeing wind, from the clouds of straw, dust, or sand, that are often whirled into the air, after a long drought. |
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3:183:18: եւ թեթեւ՛ է այդ յաչս Տեառն. եւ մատնեցից զՄովաբ ՚ի ձեռս ձեր, Եւ թեթեւ է այդ յաչս Տեառն. եւ [35]մատնեցից զՄովաբ ի ձեռս ձեր:18 Այս բոլորը դեռ չնչին բան է Տիրոջ համար: 18 Սակայն ասիկա Տէրոջը առջեւ պզտիկ բան մը ըլլալով, Մովաբն ալ ձեր ձեռքը պիտի մատնէ 3:18: եւ թեթեւ՛ է այդ յաչս Տեառն. եւ մատնեցից զՄովաբ ՚ի ձեռս ձեր, 18 Այս բոլորը դեռ չնչին բան է Տիրոջ համար: 18 Սակայն ասիկա Տէրոջը առջեւ պզտիկ բան մը ըլլալով, Մովաբն ալ ձեր ձեռքը պիտի մատնէ zohrab-1805▾ eastern-1994▾ western am▾ |
3:183:18 но этого мало пред очами Господа; Он и Моава предаст в руки ваши, 3:18 καὶ και and; even κούφη κουφος this; he ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master καὶ και and; even παραδώσω παραδιδωμι betray; give over τὴν ο the Μωαβ μωαβ in χειρὶ χειρ hand ὑμῶν υμων your 3:18 וְ wᵊ וְ and נָקַ֥ל nāqˌal קלל be slight זֹ֖את zˌōṯ זֹאת this בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נָתַ֥ן nāṯˌan נתן give אֶת־ ʔeṯ- אֵת [object marker] מֹואָ֖ב môʔˌāv מֹואָב Moab בְּ bᵊ בְּ in יֶדְכֶֽם׃ yeḏᵊḵˈem יָד hand 3:18. parumque hoc est in conspectu Domini insuper tradet etiam Moab in manu vestraAnd this is a small thing in the sight of the Lord: moreover, he will deliver, also, Moab into your hands. 3:18. And this is small in the sight of the Lord. So, in addition, he will also deliver Moab into your hands. 3:18. And this is [but] a light thing in the sight of the LORD: he will deliver the Moabites also into your hand. 18. And this is but a light thing in the sight of the LORD: he will also deliver the Moabites into your hand.
3:18 And this is [but] a light thing in the sight of the LORD: he will deliver the Moabites also into your hand: 3:18 но этого мало пред очами Господа; Он и Моава предаст в руки ваши, 3:18 καὶ και and; even κούφη κουφος this; he ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master καὶ και and; even παραδώσω παραδιδωμι betray; give over τὴν ο the Μωαβ μωαβ in χειρὶ χειρ hand ὑμῶν υμων your 3:18 וְ wᵊ וְ and נָקַ֥ל nāqˌal קלל be slight זֹ֖את zˌōṯ זֹאת this בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נָתַ֥ן nāṯˌan נתן give אֶת־ ʔeṯ- אֵת [object marker] מֹואָ֖ב môʔˌāv מֹואָב Moab בְּ bᵊ בְּ in יֶדְכֶֽם׃ yeḏᵊḵˈem יָד hand 3:18. parumque hoc est in conspectu Domini insuper tradet etiam Moab in manu vestra And this is a small thing in the sight of the Lord: moreover, he will deliver, also, Moab into your hands. 3:18. And this is small in the sight of the Lord. So, in addition, he will also deliver Moab into your hands. 3:18. And this is [but] a light thing in the sight of the LORD: he will deliver the Moabites also into your hand. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ gnv▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191418-20: После доставления союзным войскам необходимой воды Иегова имеет даровать Израилю полную победу над моавитянами, причем картина разрушения, которую, по словам пророка, произведут победители в земле Моавитской (ст. 19), без сомнения, не имеет характера повеления: во Втор. XX:19-20: Израилю прямо запрещается во время войны или осады совершать бессмысленное уничтожение плодовых деревьев; здесь пророк просто предуказывает будущий факт, не касаясь его нравственной оценки. Обильная вода появилась, по направлению от Идумеи, "во время приношения утренней жертвы" (евр. минха, собств. бескровная жертва - мучное приношение и возлияние), ср. Исх. XXIX:39; 3: Цар. XVIII:29, 36.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:18: And this: Kg1 3:13; Jer 32:17, Jer 32:27; Luk 1:37; Eph 3:20a light: Kg2 20:10; Kg1 16:31; Isa 7:13, Isa 49:6; Eze 8:17 he will: Kg1 20:13, Kg1 20:28; Isa 7:1-9 Geneva 1599And this is [but] a (m) light thing in the sight of the LORD: he will deliver the Moabites also into your hand.(m) He will not only miraculously give you waters, but your enemies also into your hand. John GillAnd this is but a light thing in the sight of the Lord,.... To give them such a plenty of water in such an extraordinary manner: he would do for them what was greater, not only save them from falling into the hand of Moab, which they feared,but he wilt deliver the Moabites into your hands; which was more than was asked for, or expected. |
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3:193:19: եւ հարջի՛ք զամենայն քաղաքս ամրացեալ, ※ եւ զամենայն քաղաքս ընտիրս, եւ զամենայն ծա՛ռ ազնիւ կոտորեսջիք, եւ զամենայն աղբեւրս ջրոց խցջի՛ք, եւ զամենայն վիճակս բարիս՝ անպիտանացուսջի՛ք քարամբք[3776]։ [3776] Ոմանք. Եւ հարջիք զամենայն քաղաքս, եւ զամենայն քաղաք ընտիր, եւ զամենայն զծառ զազ՛՛։ եւ հարջիք զամենայն քաղաք ամրացեալ եւ զամենայն քաղաք ընտիր, եւ զամենայն ծառ զազնիւ կոտորեսջիք, եւ զամենայն աղբեւրս ջրոց խցջիք եւ զամենայն վիճակս բարիս անպիտանացուսջիք քարամբք:19 Նա մովաբացիներին ձեր ձեռքն է մատնելու, դուք աւերելու էք բոլոր պարսպապատ քաղաքները, բոլոր գեղեցիկ քաղաքները, ջարդելու էք պտղատու ծառերը, խցանելու էք ջրի աղբիւրները եւ քարեր լցնելով՝ անպէտք էք դարձնելու բարեբեր դաշտերը»: 19 Եւ ամէն պարսպապատ քաղաք ու ամէն ընտիր քաղաք պիտի զարնէ եւ բոլոր ազնիւ ծառերը պիտի կոտրտէք ու բոլոր ջուրի աղբիւրները պիտի գոցէք ու բոլոր ընտիր արտերը քարերով պիտի աւրէք»։ 3:19: եւ հարջի՛ք զամենայն քաղաքս ամրացեալ, ※ եւ զամենայն քաղաքս ընտիրս, եւ զամենայն ծա՛ռ ազնիւ կոտորեսջիք, եւ զամենայն աղբեւրս ջրոց խցջի՛ք, եւ զամենայն վիճակս բարիս՝ անպիտանացուսջի՛ք քարամբք[3776]։ [3776] Ոմանք. Եւ հարջիք զամենայն քաղաքս, եւ զամենայն քաղաք ընտիր, եւ զամենայն զծառ զազ՛՛։ 19 Նա մովաբացիներին ձեր ձեռքն է մատնելու, դուք աւերելու էք բոլոր պարսպապատ քաղաքները, բոլոր գեղեցիկ քաղաքները, ջարդելու էք պտղատու ծառերը, խցանելու էք ջրի աղբիւրները եւ քարեր լցնելով՝ անպէտք էք դարձնելու բարեբեր դաշտերը»: 19 Եւ ամէն պարսպապատ քաղաք ու ամէն ընտիր քաղաք պիտի զարնէ եւ բոլոր ազնիւ ծառերը պիտի կոտրտէք ու բոլոր ջուրի աղբիւրները պիտի գոցէք ու բոլոր ընտիր արտերը քարերով պիտի աւրէք»։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:193:19 и вы поразите все города укрепленные и все города главные, и все лучшие деревья срубите, и все источники водные запрудите, и все лучшие участки полевые испортите каменьями. 3:19 καὶ και and; even πατάξετε πατασσω pat; impact πᾶσαν πας all; every πόλιν πολις city ὀχυρὰν οχυρος and; even πᾶν πας all; every ξύλον ξυλον wood; timber ἀγαθὸν αγαθος good καταβαλεῖτε καταβαλλω cast down; lay down καὶ και and; even πάσας πας all; every πηγὰς πηγη well; fountain ὕδατος υδωρ water ἐμφράξετε εμφρασσω and; even πᾶσαν πας all; every μερίδα μερις portion ἀγαθὴν αγαθος good ἀχρειώσετε αχρειοω become unprofitable ἐν εν in λίθοις λιθος stone 3:19 וְ wᵊ וְ and הִכִּיתֶ֞ם hikkîṯˈem נכה strike כָּל־ kol- כֹּל whole עִ֤יר ʕˈîr עִיר town מִבְצָר֙ mivṣˌār מִבְצָר fortification וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עִ֣יר ʕˈîr עִיר town מִבְחֹ֔ור mivḥˈôr מִבְחֹור choice וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עֵ֥ץ ʕˌēṣ עֵץ tree טֹוב֙ ṭôv טֹוב good תַּפִּ֔ילוּ tappˈîlû נפל fall וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מַעְיְנֵי־ maʕyᵊnê- מַעְיָן well מַ֖יִם mˌayim מַיִם water תִּסְתֹּ֑מוּ tistˈōmû סתם stop up וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole הַ ha הַ the חֶלְקָ֣ה ḥelqˈā חֶלְקָה plot of land הַ ha הַ the טֹּובָ֔ה ṭṭôvˈā טֹוב good תַּכְאִ֖בוּ taḵʔˌivû כאב be in pain בָּ bā בְּ in † הַ the אֲבָנִֽים׃ ʔᵃvānˈîm אֶבֶן stone 3:19. et percutietis omnem civitatem munitam et omnem urbem electam et universum lignum fructiferum succidetis cunctosque fontes aquarum obturabitis et omnem agrum egregium operietis lapidibusAnd you shall destroy every fenced city, and every choice city, and shall cut down every fruitful tree, and shall stop up all the springs of waters, and every goodly field you shall cover with stones. 3:19. And you shall strike every fortified town and every elect city. And you shall cut down every fruitful tree. And you shall obstruct all the sources of water. And you shall cover every excellent field with stones.” 3:19. And ye shall smite every fenced city, and every choice city, and shall fell every good tree, and stop all wells of water, and mar every good piece of land with stones. 19. And ye shall smite every fenced city, and every choice city, and shall fell every good tree, and stop all fountains of water, and mar every good piece of land with stones.
3:19 And ye shall smite every fenced city, and every choice city, and shall fell every good tree, and stop all wells of water, and mar every good piece of land with stones: 3:19 и вы поразите все города укрепленные и все города главные, и все лучшие деревья срубите, и все источники водные запрудите, и все лучшие участки полевые испортите каменьями. 3:19 καὶ και and; even πατάξετε πατασσω pat; impact πᾶσαν πας all; every πόλιν πολις city ὀχυρὰν οχυρος and; even πᾶν πας all; every ξύλον ξυλον wood; timber ἀγαθὸν αγαθος good καταβαλεῖτε καταβαλλω cast down; lay down καὶ και and; even πάσας πας all; every πηγὰς πηγη well; fountain ὕδατος υδωρ water ἐμφράξετε εμφρασσω and; even πᾶσαν πας all; every μερίδα μερις portion ἀγαθὴν αγαθος good ἀχρειώσετε αχρειοω become unprofitable ἐν εν in λίθοις λιθος stone 3:19 וְ wᵊ וְ and הִכִּיתֶ֞ם hikkîṯˈem נכה strike כָּל־ kol- כֹּל whole עִ֤יר ʕˈîr עִיר town מִבְצָר֙ mivṣˌār מִבְצָר fortification וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עִ֣יר ʕˈîr עִיר town מִבְחֹ֔ור mivḥˈôr מִבְחֹור choice וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עֵ֥ץ ʕˌēṣ עֵץ tree טֹוב֙ ṭôv טֹוב good תַּפִּ֔ילוּ tappˈîlû נפל fall וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מַעְיְנֵי־ maʕyᵊnê- מַעְיָן well מַ֖יִם mˌayim מַיִם water תִּסְתֹּ֑מוּ tistˈōmû סתם stop up וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole הַ ha הַ the חֶלְקָ֣ה ḥelqˈā חֶלְקָה plot of land הַ ha הַ the טֹּובָ֔ה ṭṭôvˈā טֹוב good תַּכְאִ֖בוּ taḵʔˌivû כאב be in pain בָּ bā בְּ in † הַ the אֲבָנִֽים׃ ʔᵃvānˈîm אֶבֶן stone 3:19. et percutietis omnem civitatem munitam et omnem urbem electam et universum lignum fructiferum succidetis cunctosque fontes aquarum obturabitis et omnem agrum egregium operietis lapidibus And you shall destroy every fenced city, and every choice city, and shall cut down every fruitful tree, and shall stop up all the springs of waters, and every goodly field you shall cover with stones. 3:19. And you shall strike every fortified town and every elect city. And you shall cut down every fruitful tree. And you shall obstruct all the sources of water. And you shall cover every excellent field with stones.” 3:19. And ye shall smite every fenced city, and every choice city, and shall fell every good tree, and stop all wells of water, and mar every good piece of land with stones. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:19: Shall fell every good tree - Every tree by which your enemies may serve themselves for fortifications, etc. But surely fruit trees are not intended here; for this was positively against the law of God, Deu 20:19, Deu 20:20 : "When thou shalt besiege a city - thou shalt not destroy the trees thereof - for the tree of the field is man's life - only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down."Stop all wells of water - In those hot countries this would lead sooner than any thing else to reduce an enemy. Mar every good piece of land with stones - Such a multitude of men, each throwing a stone on a good field as they passed, would completely destroy it. 4 Kings (2 Kings) 3:20 Albert Barnes: Notes on the Bible - 18343:19: Ye shall fell every good tree - This is not an infringement of the rule laid down in Deu 20:19-20. The Israelites were not forbidden to fell the fruit trees in an enemy's country, as a part of the ravage of war, when they had no thoughts of occupying the country. The plan of thus injuring an enemy was probably in general use among the nations of these parts at the time. We see the destruction represented frequently on the Assyrian monuments and mentioned in the inscriptions of Egypt.And stop all wells of water - The stoppage of wells was a common feature of ancient, and especially Oriental, warfare (compare Gen 26:15-18). Mar ... with stones - The exact converse of that suggested in Isa 5:2. The land in and about Palestine is so stony that the first work of the cultivator is to collect the surface stones together into heaps. An army marching through a land could easily undo this work, dispersing the stones thus gathered, and spreading them once more over the fields. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:19: And ye: Kg2 13:17; Num 24:17; Jdg 6:16; Sa1 15:3, Sa1 23:2fell: Deu 20:19, Deu 20:20 mar: Heb. grieve, Kg2 3:25 Geneva 1599And ye shall smite every fenced city, and every choice city, and shall fell every good tree, and stop all wells of water, and (n) mar every good piece of land with stones.(n) Though God bestows his benefits for a time on the enemies, yet he has his seasons, when he will take them away to the intent they might see his vengeance which is prepared for them. John GillAnd ye shall smite every fenced city and every choice city,.... That is, the inhabitants of them with the sword, and demolish them also, 4Kings 3:25, and shall fell every good tree; which seems contrary to the law in Deut 20:19, but that may respect trees belonging to a city when besieged only, or only to Canaanitish cities; or the law was now dispensed with, and that for this time only, to make the punishment of Moab the greater, for their rebellion and other sins:and stop all wells of water; which must be very distressing to those that survived the calamity of the sword: and mar every good piece of land with stones; as that it could not be ploughed and sowed, nor anything spring up and grow upon it. John WesleyYe shall smite - And if this command seem severe, it must be considered, that the Moabites were a very wicked people, perfidious, cruel, implacable enemies to God's people upon all occasions, and now in a state of rebellion. |
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3:203:20: Եւ եղեւ ընդ առաւօտն յորժամ զո՛հն ելանէր, եւ ահա ջուրք գային յելիցն Եդոմայ, եւ լցա՛ւ երկիրն ջրով։ Եւ եղեւ ընդ առաւօտն յորժամ զոհն ելանէր, եւ ահա ջուրք գային [36]յելիցն Եդովմայ, եւ լցաւ երկիրն ջրով:20 Առաւօտեան զոհաբերութեան ժամին Եդոմի կողմից ջրեր հոսեցին, եւ շրջակայ տարածքը լցուեց ջրով: 20 Առաւօտուն զոհ մատուցուած ատենը՝ ահա Եդովմի ճամբայէն ջուրեր եկան ու երկիրը ջրով լեցուեցաւ։ 3:20: Եւ եղեւ ընդ առաւօտն յորժամ զո՛հն ելանէր, եւ ահա ջուրք գային յելիցն Եդոմայ, եւ լցա՛ւ երկիրն ջրով։ 20 Առաւօտեան զոհաբերութեան ժամին Եդոմի կողմից ջրեր հոսեցին, եւ շրջակայ տարածքը լցուեց ջրով: 20 Առաւօտուն զոհ մատուցուած ատենը՝ ահա Եդովմի ճամբայէն ջուրեր եկան ու երկիրը ջրով լեցուեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:203:20 Поутру, когда возносят хлебное приношение, вдруг полилась вода по пути от Едома, и наполнилась земля водою. 3:20 καὶ και and; even ἐγένετο γινομαι happen; become τὸ ο the πρωὶ πρωι early ἀναβαινούσης αναβαινω step up; ascend τῆς ο the θυσίας θυσια immolation; sacrifice καὶ και and; even ἰδοὺ ιδου see!; here I am ὕδατα υδωρ water ἤρχοντο ερχομαι come; go ἐξ εκ from; out of ὁδοῦ οδος way; journey Εδωμ εδωμ and; even ἐπλήσθη πληθω fill; fulfill ἡ ο the γῆ γη earth; land ὕδατος υδωρ water 3:20 וַ wa וְ and יְהִ֤י yᵊhˈî היה be בַ va בְּ in † הַ the בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning כַּ ka כְּ as עֲלֹ֣ות ʕᵃlˈôṯ עלה ascend הַ ha הַ the מִּנְחָ֔ה mminḥˈā מִנְחָה present וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold מַ֥יִם mˌayim מַיִם water בָּאִ֖ים bāʔˌîm בוא come מִ mi מִן from דֶּ֣רֶךְ ddˈereḵ דֶּרֶךְ way אֱדֹ֑ום ʔᵉḏˈôm אֱדֹום Edom וַ wa וְ and תִּמָּלֵ֥א ttimmālˌē מלא be full הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מָּֽיִם׃ mmˈāyim מַיִם water 3:20. factum est igitur mane quando sacrificium offerri solet et ecce aquae veniebant per viam Edom et repleta est terra aquisAnd it came to pass, in the morning, when the sacrifices used to be offered, that behold, water came by the way of Edom, and the country was filled with water. 3:20. Then it happened that, in the morning, when the sacrifices were usually to be offered, behold, water was arriving along the way of Idumea, and the land was filled with water. 3:20. And it came to pass in the morning, when the meat offering was offered, that, behold, there came water by the way of Edom, and the country was filled with water. 20. And it came to pass in the morning, about the time of offering the oblation, that, behold, there came water by the way of Edom, and the country was filled with water.
3:20 And it came to pass in the morning, when the meat offering was offered, that, behold, there came water by the way of Edom, and the country was filled with water: 3:20 Поутру, когда возносят хлебное приношение, вдруг полилась вода по пути от Едома, и наполнилась земля водою. 3:20 καὶ και and; even ἐγένετο γινομαι happen; become τὸ ο the πρωὶ πρωι early ἀναβαινούσης αναβαινω step up; ascend τῆς ο the θυσίας θυσια immolation; sacrifice καὶ και and; even ἰδοὺ ιδου see!; here I am ὕδατα υδωρ water ἤρχοντο ερχομαι come; go ἐξ εκ from; out of ὁδοῦ οδος way; journey Εδωμ εδωμ and; even ἐπλήσθη πληθω fill; fulfill ἡ ο the γῆ γη earth; land ὕδατος υδωρ water 3:20 וַ wa וְ and יְהִ֤י yᵊhˈî היה be בַ va בְּ in † הַ the בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning כַּ ka כְּ as עֲלֹ֣ות ʕᵃlˈôṯ עלה ascend הַ ha הַ the מִּנְחָ֔ה mminḥˈā מִנְחָה present וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold מַ֥יִם mˌayim מַיִם water בָּאִ֖ים bāʔˌîm בוא come מִ mi מִן from דֶּ֣רֶךְ ddˈereḵ דֶּרֶךְ way אֱדֹ֑ום ʔᵉḏˈôm אֱדֹום Edom וַ wa וְ and תִּמָּלֵ֥א ttimmālˌē מלא be full הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מָּֽיִם׃ mmˈāyim מַיִם water 3:20. factum est igitur mane quando sacrificium offerri solet et ecce aquae veniebant per viam Edom et repleta est terra aquis And it came to pass, in the morning, when the sacrifices used to be offered, that behold, water came by the way of Edom, and the country was filled with water. 3:20. Then it happened that, in the morning, when the sacrifices were usually to be offered, behold, water was arriving along the way of Idumea, and the land was filled with water. 3:20. And it came to pass in the morning, when the meat offering was offered, that, behold, there came water by the way of Edom, and the country was filled with water. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706The Defeat of the Moabites. B. C. 895.20 And it came to pass in the morning, when the meat offering was offered, that, behold, there came water by the way of Edom, and the country was filled with water. 21 And when all the Moabites heard that the kings were come up to fight against them, they gathered all that were able to put on armour, and upward, and stood in the border. 22 And they rose up early in the morning, and the sun shone upon the water, and the Moabites saw the water on the other side as red as blood: 23 And they said, This is blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil. 24 And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them: but they went forward smiting the Moabites, even in their country. 25 And they beat down the cities, and on every good piece of land cast every man his stone, and filled it; and they stopped all the wells of water, and felled all the good trees: only in Kir-haraseth left they the stones thereof; howbeit the slingers went about it, and smote it. 26 And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through even unto the king of Edom: but they could not. 27 Then he took his eldest son that should have reigned in his stead, and offered him for a burnt offering upon the wall. And there was great indignation against Israel: and they departed from him, and returned to their own land. I. We have here the divine gift of both those things which God had promised by Elisha--water and victory, and the former not only a pledge of the latter, but a means of it. God, who created, and commands, all the waters, both above and beneath the firmament, sent them an abundance of water on a sudden, which did them double service. 1. It relieved their armies, which were ready to perish, v. 20. And, which was very observable, this relief came just at the time of the offering of the morning sacrifice upon the altar at Jerusalem, a certain time, and universally known. That time Elisha chose for his hour of prayer (it is likely looking towards the temple, for so there were to do in their prayers when they were going out to battle and encamped at a distance, 1 Kings viii. 44), in token of his communion with the temple-service, and his expectation of success by virtue of the great sacrifice. We now cannot pitch upon any hour more acceptable than another, because our high priest is always appearing for us, to present and plead his sacrifice. That time God chose for the hour of mercy to put an honour upon the daily sacrifice, which had been despised. God answered Daniel's prayer just at the time of the evening sacrifice (Dan. ix. 21); for he will acknowledge his own institutions. 2. It deceived their enemies, who were ready to triumph, into the destruction. Notice was given to the Moabites of the advances of the confederate army, to oppose which all that were able to put on armour were posted upon the frontiers, where they were ready to give the Israelites a warm reception (v. 21), promising themselves that it would be easy dealing with an army fatigued by so long a march through the wilderness of Edom. But see here, (1.) How easily they were drawn into their own delusions. Observe the steps of their self-deceit. [1.] They saw the water in the valley where the army of Israel encamped, and conceited it was blood (v. 22), because they knew the valley to be dry, and (there having been no rain) could not imagine it should be water. The sun shone upon it, and probably the sky was red and lowering, a presage of foul weather that day (Matt. xvi. 3), and so it proved to them. But, this making the water look red, their own fancies, which made them willing to believe what made for them, suggested, This is blood, God permitting them thus to impose upon themselves. [2.] If their camp was thus full of blood, they conclude, "Certainly the kings have fallen out (as confederates of different interests are apt to do) and they have slain one another (v. 23), for who else should slay them?" And, [3.] "If the armies have slain one another, we have nothing to do but to divide the prey. Now therefore, Moab, to the spoil." These were the gradual suggestions of some sanguine spirits among them, that thought themselves wiser and happier in their conjectures than their neighbours; and the rest, being desirous it should be so, were forward to believe it was so. Quod volumus facile credimus--What we wish we readily believe. Thus those that are to be destroyed are first deceived (Rev. xx. 8), and none are so effectually deceived as those that deceive themselves. (2.) How fatally they thereby ran upon their own destruction. They rushed carelessly into the camp of Israel, to plunder it, but were undeceived when it was too late. The Israelites, animated by the assurances Elisha had given them of victory, fell upon them with the utmost fury, routed them, and pursued them into their own country (v. 24), which they laid waste (v. 25), destroyed the cities, marred the ground, stopped up the wells, felled the timber, and left only the royal city standing, in the walls of which they made great breaches with their battering engines. This they got by rebelling against Israel. Who ever hardened his heart against God and prospered? II. In the close of the chapter we are told what the king of Moab did when he found himself reduced to the last extremity by the besiegers, and that his capital city was likely to fall into their hands. 1. He attempted that which was bold and brave. he got together 700 choice men, and with them sallied out upon the intrenchments of the king of Edom, who, being but a mercenary in this expedition, would not, he hoped, make any great resistance if vigorously attacked, and so he might make his escape that way. But it would not do; even the king of Edom proved too hard for him, and obliged him to retire, v. 26. 2. This failing, he did that which was brutish and barbarous; he took his own son, his eldest son, that was to succeed him, than whom nothing could be more dear to himself and his people, and offered him for a burnt-offering upon the wall, v. 27. He designed by this, (1.) To obtain the favour of Chemosh his god, which, being a devil, delighted in blood and murder, and the destruction of mankind. The dearer any thing was to them the more acceptable those idolaters thought it must needs be if offered in sacrifice to their gods, and therefore burnt their children in the fire to their honour. (2.) To terrify the besiegers, and oblige them to retire. Therefore he did it upon the wall, in their sight, that they might see what desperate courses he resolved to take rather than surrender, and how dearly he would sell his city and life. He intended hereby to render them odious, and to exasperate and enrage his own subjects against them. This effect it had: There was great indignation against Israel for driving him to this extremity, whereupon they raised the siege and returned. Tender and generous spirits will not do that, though just, which will drive any man distracted, or make him desperate. Adam Clarke: Commentary on the Bible - 18313:20: When the meat-offering was offered - This was the first of all offerings, and was generally made at sun-rising.There came water - This supply was altogether miraculous, for there was neither wind nor rain, nor any other natural means by which it could be supplied. 4 Kings (2 Kings) 3:22 Albert Barnes: Notes on the Bible - 18343:20: When the meat offering was offered - i. e. about sunrise, when the morning sacrifice was offered. Compare Kg1 18:29.There came water by the way of Edom - The Wady-el-Ahsy drains a considerable portion of northern Edom. Heavy rain had fallen during the night in some part of this tract, and with the morning a freshet of water came down the valley, filling the pits. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:20: when the meat: Exo 29:39, Exo 29:40; Kg1 18:36; Dan 9:21there came water: This supply was altogether miraculous; for there was neither wind nor rain, nor any other natural means to furnish it. filled: Psa 78:15, Psa 78:16, Psa 78:20; Isa 35:6, Isa 35:7 John GillAnd it came to pass in the morning, when the meat offering was offered,.... At Jerusalem; which always went along with the daily burnt offering of the lamb, which might not indeed be offered before break of day, yet quickly after; for no sacrifice could be offered before that; see Gill on Ex 29:39,that, behold, there came water by the way of Edom; not from the heavens, but it may be out of some rock, rolling along on the earth from the hills and mountains, down into the valleys, where the armies were: and the country was filled with water; all round about them. Who has not heard of the "thundering" legion, as it was called by the Emperor M. Aurelius, who, when the army under him was about to engage with the Germans and Sarmatians, and sadly distressed with thirst, fell down on their knees and prayed, upon which a large shower of rain came down to the refreshment of the army, and thunder bolts, which annoyed and put the enemy to flight (i)? at the battle of the Romans with Jugurtha, a sudden and unexpected shower of rain fell, to the refreshment of the Romans, in intolerable thirst (k). (i) Euseb. Hist. Eccl. l. 5. c. 5. Orosii Hist. l. 7. c. 15. p. 120. (k) Orosii Hist. l. 5. c. 15. p. 77. John WesleyThe meal - offering - That is, the morning sacrifice: which doubtless was attended with the solemn prayers of God's people. At this time Elisha joined his prayers with the prayers of God's people, especially those at Jerusalem. And this time God chose to answer their prayers, and to work this miracle, that thereby he might determine the controversy between the Israelites and the Jews, about the place and manner of worship, and give a publick testimony from heaven for the Jews, and against the Israelites. God that commands all the waters both above and beneath the firmament, sent them abundance of water on a sudden.Robert Jamieson, A. R. Fausset and David Brownwhen the meat offering was offered--that is, at the time of the morning sacrifice, accompanied, doubtless, with solemn prayers; and these led, it may be, by Elisha on this occasion, as on a similar one by Elijah (3Kings 18:36).behold, there came water by the way of Edom--Far from the Israelitish camp, in the eastern mountains of Edom, a great fall of rain, a kind of cloudburst, took place, by which the wady was at once filled, but they saw neither the wind nor the rains. The divine interposition was shown by introducing the laws of nature to the determined end in the predetermined way [KEIL]. It brought not only aid to the Israelitish army in their distress, by a plentiful supply of water, but destruction on the Moabites, who, perceiving the water, under the refulgent rays of the morning sun, red like blood, concluded the confederate kings had quarrelled and deluged the field with their mutual slaughter; so that, rushing to their camp in full expectation of great spoil, they were met by the Israelites, who, prepared for battle, fought and pursued them. Their country was laid waste in the way, which has always been considered the greatest desolation in the East (4Kings 3:24). |
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3:213:21: Եւ ամենայն Մովաբ լուաւ թէ ելին թագաւորքն պատերազմել ընդ նոսա, եւ ելին յամենայն գօտի ածուաց եւ ՚ի վեր, եւ կանխեցին ընդ առաւօտն, եւ կացին առ սահմանաւն։ Եւ ամենայն Մովաբ լուաւ եթէ ելին թագաւորքն պատերազմել ընդ նոսա, եւ ելին յամենայն գօտիածուաց եւ ի վեր, եւ կացին առ սահմանաւն, եւ կանխեցին ընդ առաւօտն:21 Երբ ամբողջ Մովաբի երկիրը լսեց, որ թագաւորները եկել են իրենց դէմ պատերազմելու, զէնք կրելու ի վիճակի եղող եւ նրանցից աւելի տարիքաւոր մարդիկ առաւօտ կանուխ զարթնեցին ու կանգնեցին սահմանագլխին: 21 Երբ Մովաբացիները լսեցին թէ թագաւորներ ելեր են իրենց հետ պատերազմելու, բոլոր գօտի կապելու կարողութիւն ունեցողները հաւաքուեցան ու սահմանագլուխը կեցան։ 3:21: Եւ ամենայն Մովաբ լուաւ թէ ելին թագաւորքն պատերազմել ընդ նոսա, եւ ելին յամենայն գօտի ածուաց եւ ՚ի վեր, եւ կանխեցին ընդ առաւօտն, եւ կացին առ սահմանաւն։ 21 Երբ ամբողջ Մովաբի երկիրը լսեց, որ թագաւորները եկել են իրենց դէմ պատերազմելու, զէնք կրելու ի վիճակի եղող եւ նրանցից աւելի տարիքաւոր մարդիկ առաւօտ կանուխ զարթնեցին ու կանգնեցին սահմանագլխին: 21 Երբ Մովաբացիները լսեցին թէ թագաւորներ ելեր են իրենց հետ պատերազմելու, բոլոր գօտի կապելու կարողութիւն ունեցողները հաւաքուեցան ու սահմանագլուխը կեցան։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:213:21 Когда Моавитяне услышали, что идут цари воевать с ними, тогда собраны были все, начиная от носящего пояс и старше, и стали на границе. 3:21 καὶ και and; even πᾶσα πας all; every Μωαβ μωαβ hear ὅτι οτι since; that ἀνέβησαν αναβαινω step up; ascend οἱ ο the βασιλεῖς βασιλευς monarch; king πολεμεῖν πολεμεω battle αὐτούς αυτος he; him καὶ και and; even ἀνεβόησαν αναβοαω scream out ἐκ εκ from; out of παντὸς πας all; every περιεζωσμένου περιζωννυμι wrap; gird up ζώνην ζωνη belt; sash καὶ και and; even ἐπάνω επανω upon; above καὶ και and; even ἔστησαν ιστημι stand; establish ἐπὶ επι in; on τοῦ ο the ὁρίου οριον frontier 3:21 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מֹואָב֙ môʔˌāv מֹואָב Moab שָֽׁמְע֔וּ šˈāmᵊʕˈû שׁמע hear כִּֽי־ kˈî- כִּי that עָל֥וּ ʕālˌû עלה ascend הַ ha הַ the מְּלָכִ֖ים mmᵊlāḵˌîm מֶלֶךְ king לְ lᵊ לְ to הִלָּ֣חֶם hillˈāḥem לחם fight בָּ֑ם bˈām בְּ in וַ wa וְ and יִּצָּעֲק֗וּ yyiṣṣāʕᵃqˈû צעק cry מִ mi מִן from כֹּ֨ל kkˌōl כֹּל whole חֹגֵ֤ר ḥōḡˈēr חגר gird חֲגֹרָה֙ ḥᵃḡōrˌā חֲגֹורָה girdle וָ wā וְ and מַ֔עְלָה mˈaʕlā מַעַל top וַ wa וְ and יַּעַמְד֖וּ yyaʕamᵊḏˌû עמד stand עַֽל־ ʕˈal- עַל upon הַ ha הַ the גְּבֽוּל׃ ggᵊvˈûl גְּבוּל boundary 3:21. universi autem Moabitae audientes quod ascendissent reges ut pugnarent adversum eos convocaverunt omnes qui accincti erant balteo desuper et steterunt in terminisAnd all the Moabites hearing that the kings were come up to fight against them, gathered together all that were girded with a belt upon them, and stood in the borders. 3:21. Then all the Moabites, hearing that the kings had ascended so that they might fight against them, gathered all who had been girded with a belt around them, and they stood at the borders. 3:21. And when all the Moabites heard that the kings were come up to fight against them, they gathered all that were able to put on armour, and upward, and stood in the border. 21. Now when all the Moabites heard that the kings were come up to fight against them, they gathered themselves together, all that were able to put on armour, and upward, and stood on the border.
3:21 And when all the Moabites heard that the kings were come up to fight against them, they gathered all that were able to put on armour, and upward, and stood in the border: 3:21 Когда Моавитяне услышали, что идут цари воевать с ними, тогда собраны были все, начиная от носящего пояс и старше, и стали на границе. 3:21 καὶ και and; even πᾶσα πας all; every Μωαβ μωαβ hear ὅτι οτι since; that ἀνέβησαν αναβαινω step up; ascend οἱ ο the βασιλεῖς βασιλευς monarch; king πολεμεῖν πολεμεω battle αὐτούς αυτος he; him καὶ και and; even ἀνεβόησαν αναβοαω scream out ἐκ εκ from; out of παντὸς πας all; every περιεζωσμένου περιζωννυμι wrap; gird up ζώνην ζωνη belt; sash καὶ και and; even ἐπάνω επανω upon; above καὶ και and; even ἔστησαν ιστημι stand; establish ἐπὶ επι in; on τοῦ ο the ὁρίου οριον frontier 3:21 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מֹואָב֙ môʔˌāv מֹואָב Moab שָֽׁמְע֔וּ šˈāmᵊʕˈû שׁמע hear כִּֽי־ kˈî- כִּי that עָל֥וּ ʕālˌû עלה ascend הַ ha הַ the מְּלָכִ֖ים mmᵊlāḵˌîm מֶלֶךְ king לְ lᵊ לְ to הִלָּ֣חֶם hillˈāḥem לחם fight בָּ֑ם bˈām בְּ in וַ wa וְ and יִּצָּעֲק֗וּ yyiṣṣāʕᵃqˈû צעק cry מִ mi מִן from כֹּ֨ל kkˌōl כֹּל whole חֹגֵ֤ר ḥōḡˈēr חגר gird חֲגֹרָה֙ ḥᵃḡōrˌā חֲגֹורָה girdle וָ wā וְ and מַ֔עְלָה mˈaʕlā מַעַל top וַ wa וְ and יַּעַמְד֖וּ yyaʕamᵊḏˌû עמד stand עַֽל־ ʕˈal- עַל upon הַ ha הַ the גְּבֽוּל׃ ggᵊvˈûl גְּבוּל boundary 3:21. universi autem Moabitae audientes quod ascendissent reges ut pugnarent adversum eos convocaverunt omnes qui accincti erant balteo desuper et steterunt in terminis And all the Moabites hearing that the kings were come up to fight against them, gathered together all that were girded with a belt upon them, and stood in the borders. 3:21. Then all the Moabites, hearing that the kings had ascended so that they might fight against them, gathered all who had been girded with a belt around them, and they stood at the borders. 3:21. And when all the Moabites heard that the kings were come up to fight against them, they gathered all that were able to put on armour, and upward, and stood in the border. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191421-25: Сбылась и вторая, главная половина предсказания Елисея (ст. 18-19). И здесь, как при снабжении союзного войска водой, чисто естественное обстоятельство послужило союзникам на пользу и на гибель моавитян: последние при восходящем солнце ошибочно принимают цвет воды за вид крови (22) и столь же ошибочно делают не невозможное, впрочем, предположение о взаимном истреблении в союзных войсках (ст. 23; ср. Суд. VII:22; 2: Пар. XX:33), - и вместо ожидаемой добычи встретили поражение и полное опустошение страны включительно до укрепленной столицы Моавитской - города Кир-Xарешета (LXX, ст. 25: τούς λίθους του̃ τοίχου, Vulg.: muri fictiles, слав.: камение стен), иначе называемого Кир-Моав (Ис. XV:1) или Кирг-Xерем (Ис. XVI:1); теперь отождествляют его с эл-Кераком, к востоку от южной части Мертвого моря (Onomast. 389. Winer, Bibl Keal Worterbuch:I, 658). Царь моавитский был осажден в Кир-Xарешете.Albert Barnes: Notes on the Bible - 18343:21: And stood in the border - On the north side of the wady, ready to defend their territory.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:21: gathered: Heb. were cried togetherput on armour: Heb. gird himself with a girdle. Kg1 20:11; Eph 6:14 John GillAnd when all the Moabites heard that the kings were come up to fight against them,.... The kings of Israel, Judah, and Edom:they gathered all that were able to put on armour, and upward; that were of an age capable of that, and all who were more grown; or "girt on a girdle" (l), a military one, with which the sword was girt, who were at age to wear and knew how to wield a sword: and stood in the border; of their land, between Edom and them, to defend themselves and their country against these invaders. (l) "eingente cingulo", Montanus. John WesleyThe border - Of their country, to defend the passage. |
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3:223:22: Եւ ծագեաց արեւ ՚ի վերայ ջրոցն, եւ ետես Մովաբ ՚ի հանդիպոյն զջուրսն կարմի՛ր իբրեւ զարիւն. Եւ ծագեաց արեւ ի վերայ ջրոցն, եւ ետես Մովաբ ի հանդիպոյն զջուրսն կարմիր իբրեւ զարիւն:22 Երբ արեւը բարձրացաւ ջրերի վրայ, ջրերի դիմաց կանգնած մովաբացիներին թուաց, թէ այդ ջրերն արեան պէս կարմիր են: 22 Առաւօտուն կանուխ ելան ու արեւուն ճառագայթները ջուրերուն վրայ զարկած ըլլալով՝ Մովաբացիները այն ջուրերը արիւնի պէս կարմիր տեսան 3:22: Եւ ծագեաց արեւ ՚ի վերայ ջրոցն, եւ ետես Մովաբ ՚ի հանդիպոյն զջուրսն կարմի՛ր իբրեւ զարիւն. 22 Երբ արեւը բարձրացաւ ջրերի վրայ, ջրերի դիմաց կանգնած մովաբացիներին թուաց, թէ այդ ջրերն արեան պէս կարմիր են: 22 Առաւօտուն կանուխ ելան ու արեւուն ճառագայթները ջուրերուն վրայ զարկած ըլլալով՝ Մովաբացիները այն ջուրերը արիւնի պէս կարմիր տեսան zohrab-1805▾ eastern-1994▾ western am▾ |
3:223:22 Поутру встали они рано, и когда солнце воссияло над водою, Моавитянам издали показалась эта вода красною, как кровь. 3:22 καὶ και and; even ὤρθρισαν ορθριζω get up at dawn τὸ ο the πρωί πρωι early καὶ και and; even ὁ ο the ἥλιος ηλιος sun ἀνέτειλεν ανατελλω spring up; rise ἐπὶ επι in; on τὰ ο the ὕδατα υδωρ water καὶ και and; even εἶδεν οραω view; see Μωαβ μωαβ from; out of ἐναντίας εναντιος contrary; opposite τὰ ο the ὕδατα υδωρ water πυρρὰ πυρρος fiery red ὡσεὶ ωσει as if; about αἷμα αιμα blood; bloodstreams 3:22 וַ wa וְ and יַּשְׁכִּ֣ימוּ yyaškˈîmû שׁכם rise early בַ va בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וְ wᵊ וְ and הַ ha הַ the שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun זָרְחָ֣ה zārᵊḥˈā זרח flash up עַל־ ʕal- עַל upon הַ ha הַ the מָּ֑יִם mmˈāyim מַיִם water וַ wa וְ and יִּרְא֨וּ yyirʔˌû ראה see מֹואָ֥ב môʔˌāv מֹואָב Moab מִ mi מִן from נֶּ֛גֶד nnˈeḡeḏ נֶגֶד counterpart אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּ֖יִם mmˌayim מַיִם water אֲדֻמִּ֥ים ʔᵃḏummˌîm אָדֹם red כַּ ka כְּ as † הַ the דָּֽם׃ ddˈām דָּם blood 3:22. primoque mane surgentes et orto iam sole ex adverso aquarum viderunt Moabitae contra aquas rubras quasi sanguinemAnd they rose early in the morning, and the sun being now up, and shining upon the waters, the Moabites saw the waters over against them red, like blood, 3:22. And rising up in early morning, and when the sun was now rising before the waters, the Moabites saw the waters opposite them, which were red like blood. 3:22. And they rose up early in the morning, and the sun shone upon the water, and the Moabites saw the water on the other side [as] red as blood: 22. And they rose up early in the morning, and the sun shone upon the water, and the Moabites saw the water over against them as red as blood:
3:22 And they rose up early in the morning, and the sun shone upon the water, and the Moabites saw the water on the other side [as] red as blood: 3:22 Поутру встали они рано, и когда солнце воссияло над водою, Моавитянам издали показалась эта вода красною, как кровь. 3:22 καὶ και and; even ὤρθρισαν ορθριζω get up at dawn τὸ ο the πρωί πρωι early καὶ και and; even ὁ ο the ἥλιος ηλιος sun ἀνέτειλεν ανατελλω spring up; rise ἐπὶ επι in; on τὰ ο the ὕδατα υδωρ water καὶ και and; even εἶδεν οραω view; see Μωαβ μωαβ from; out of ἐναντίας εναντιος contrary; opposite τὰ ο the ὕδατα υδωρ water πυρρὰ πυρρος fiery red ὡσεὶ ωσει as if; about αἷμα αιμα blood; bloodstreams 3:22 וַ wa וְ and יַּשְׁכִּ֣ימוּ yyaškˈîmû שׁכם rise early בַ va בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וְ wᵊ וְ and הַ ha הַ the שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun זָרְחָ֣ה zārᵊḥˈā זרח flash up עַל־ ʕal- עַל upon הַ ha הַ the מָּ֑יִם mmˈāyim מַיִם water וַ wa וְ and יִּרְא֨וּ yyirʔˌû ראה see מֹואָ֥ב môʔˌāv מֹואָב Moab מִ mi מִן from נֶּ֛גֶד nnˈeḡeḏ נֶגֶד counterpart אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּ֖יִם mmˌayim מַיִם water אֲדֻמִּ֥ים ʔᵃḏummˌîm אָדֹם red כַּ ka כְּ as † הַ the דָּֽם׃ ddˈām דָּם blood 3:22. primoque mane surgentes et orto iam sole ex adverso aquarum viderunt Moabitae contra aquas rubras quasi sanguinem And they rose early in the morning, and the sun being now up, and shining upon the waters, the Moabites saw the waters over against them red, like blood, 3:22. And rising up in early morning, and when the sun was now rising before the waters, the Moabites saw the waters opposite them, which were red like blood. 3:22. And they rose up early in the morning, and the sun shone upon the water, and the Moabites saw the water on the other side [as] red as blood: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:22: Saw the water on the other side as red as blood - This might have been an optical deception; I have seen the like sight when there was no reason to suspect supernatural agency. The Moabites had never seen that valley full of water, and therefore did not suspect that their eyes deceived them, but took it for the blood of the confederate hosts, who they thought might have fallen into confusion in the darkness of night and destroyed each other, as the Midianites had formerly done, Jdg 7:22, and the Philistines lately, Sa1 14:20.4 Kings (2 Kings) 3:23 John GillAnd they rose up early in the morning,.... To watch the motions of their enemies, and be upon their guard against them:and the sun shone upon the water; with which the valley was filled: and the Moabites saw the water on the other side as red as blood; so it appeared through the rays of the sun reflected on it. |
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3:233:23: եւ ասեն. Արիւնն այն սրո՛յ է. կռուեցա՛ն ընդ միմեանս թագաւորքն, եւ հարին այր զընկեր իւր. եւ արդ հա՛պա յաւա՛ր Մովաբ, եւ ասեն. [37]Արիւնն այն սրոյ է. կռուեցան ընդ միմեանս`` թագաւորքն, եւ հարին այր զընկեր իւր. եւ արդ` հա՛պա յաւար, Մո՛վաբ:23 Նրանք ասացին. «Դա սրի թափած արիւն է, թագաւորներն իրար հետ կռուել են, ամէն մէկն իր ընկերոջն է սպանել: Հիմա, ո՜վ մովաբացիներ, գնանք աւարի»: 23 Ու ըսին. «Ասիկա արիւն է. անտարակոյս թագաւորները իրարու հետ կռուեր են ու մէկզմէկ զարկեր են. հիմա, ո՛վ Մովաբացիներ, աւարը հաւաքենք»։ 3:23: եւ ասեն. Արիւնն այն սրո՛յ է. կռուեցա՛ն ընդ միմեանս թագաւորքն, եւ հարին այր զընկեր իւր. եւ արդ հա՛պա յաւա՛ր Մովաբ, 23 Նրանք ասացին. «Դա սրի թափած արիւն է, թագաւորներն իրար հետ կռուել են, ամէն մէկն իր ընկերոջն է սպանել: Հիմա, ո՜վ մովաբացիներ, գնանք աւարի»: 23 Ու ըսին. «Ասիկա արիւն է. անտարակոյս թագաւորները իրարու հետ կռուեր են ու մէկզմէկ զարկեր են. հիմա, ո՛վ Մովաբացիներ, աւարը հաւաքենք»։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:233:23 И сказали они: это кровь; сразились цари между собою и истребили друг друга; теперь на добычу, Моав! 3:23 καὶ και and; even εἶπαν επω say; speak αἷμα αιμα blood; bloodstreams τοῦτο ουτος this; he τῆς ο the ῥομφαίας ρομφαια broadsword ἐμαχέσαντο μαχομαι fight οἱ ο the βασιλεῖς βασιλευς monarch; king καὶ και and; even ἐπάταξαν πατασσω pat; impact ἀνὴρ ανηρ man; husband τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him καὶ και and; even νῦν νυν now; present ἐπὶ επι in; on τὰ ο the σκῦλα σκυλον spoil Μωαβ μωαβ Mōab; Moav 3:23 וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say דָּ֣ם dˈām דָּם blood זֶ֔ה zˈeh זֶה this הָחֳרֵ֤ב hoḥᵒrˈēv חרב slaughter נֶֽחֶרְבוּ֙ nˈeḥerᵊvû חרב slaughter הַ ha הַ the מְּלָכִ֔ים mmᵊlāḵˈîm מֶלֶךְ king וַ wa וְ and יַּכּ֖וּ yyakkˌû נכה strike אִ֣ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow וְ wᵊ וְ and עַתָּ֥ה ʕattˌā עַתָּה now לַ la לְ to † הַ the שָּׁלָ֖ל ššālˌāl שָׁלָל plunder מֹואָֽב׃ môʔˈāv מֹואָב Moab 3:23. dixeruntque sanguis est gladii pugnaverunt reges contra se et caesi sunt mutuo nunc perge ad praedam MoabAnd they said: It is the blood of the sword: the kings have fought among themselves, and they have killed one another: go now, Moab, to the spoils. 3:23. And they said: “It is the blood of the sword! The kings have fought among themselves, and they have slain one another. Go now, Moab, to the spoils!” 3:23. And they said, This [is] blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil. 23. and they said, This is blood; the kings are surely destroyed, and they have smitten each man his fellow: now therefore, Moab, to the spoil.
3:23 And they said, This [is] blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil: 3:23 И сказали они: это кровь; сразились цари между собою и истребили друг друга; теперь на добычу, Моав! 3:23 καὶ και and; even εἶπαν επω say; speak αἷμα αιμα blood; bloodstreams τοῦτο ουτος this; he τῆς ο the ῥομφαίας ρομφαια broadsword ἐμαχέσαντο μαχομαι fight οἱ ο the βασιλεῖς βασιλευς monarch; king καὶ και and; even ἐπάταξαν πατασσω pat; impact ἀνὴρ ανηρ man; husband τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him καὶ και and; even νῦν νυν now; present ἐπὶ επι in; on τὰ ο the σκῦλα σκυλον spoil Μωαβ μωαβ Mōab; Moav 3:23 וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say דָּ֣ם dˈām דָּם blood זֶ֔ה zˈeh זֶה this הָחֳרֵ֤ב hoḥᵒrˈēv חרב slaughter נֶֽחֶרְבוּ֙ nˈeḥerᵊvû חרב slaughter הַ ha הַ the מְּלָכִ֔ים mmᵊlāḵˈîm מֶלֶךְ king וַ wa וְ and יַּכּ֖וּ yyakkˌû נכה strike אִ֣ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow וְ wᵊ וְ and עַתָּ֥ה ʕattˌā עַתָּה now לַ la לְ to † הַ the שָּׁלָ֖ל ššālˌāl שָׁלָל plunder מֹואָֽב׃ môʔˈāv מֹואָב Moab 3:23. dixeruntque sanguis est gladii pugnaverunt reges contra se et caesi sunt mutuo nunc perge ad praedam Moab And they said: It is the blood of the sword: the kings have fought among themselves, and they have killed one another: go now, Moab, to the spoils. 3:23. And they said: “It is the blood of the sword! The kings have fought among themselves, and they have slain one another. Go now, Moab, to the spoils!” 3:23. And they said, This [is] blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:23: Therefore, Moab, to the spoil - Thus they came on in a disorderly manner, and fell an easy prey to their enemies.4 Kings (2 Kings) 3:25 Albert Barnes: Notes on the Bible - 18343:23: The sun had risen with a ruddy light, as is frequently the case after a storm (compare Mat 16:3), nearly over the Israelite camp, and the pits, deep but with small mouths, gleaming redly through the haze which would lie along the newly moistened valley, seemed to the Moabites like pools of blood. The preceding year, they and their allies had mutually destroyed each other Ch2 20:23. It seemed to them, from their knowledge of the jealousies between Judah, Israel, and Edom, not unlikely that a similar calamity had now befallen their foes.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:23: This is blood: Kg2 6:18-20, Kg2 7:6slain: Heb. destroyed now therefore: Exo 15:9; Jdg 5:30; Ch2 20:25; Isa 10:14 Geneva 1599And they said, (o) This [is] blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil.(o) The sudden joy of the wicked is but a preparation for their destruction, which is at hand. John GillAnd they said, this is blood,.... They were very confident of it, having no notion of water, there having been no rain for some time; and perhaps it was not usual to see water at any time in this place:the kings are surely slain; they and their forces: and they have smitten one another; having quarrelled either about their religion, or about want of water, and the distress they were come into through it, laying the blame of their coming out to war, or of their coming that way, on one another; and the Moabites might rather think something of this kind had happened, from what had lately been done among themselves, and their allies, 2Chron 20:23. now therefore, Moab, to the spoil; having no occasion to fight, or prepare for it; all they had to do was to march directly to the enemy's camp, and plunder it. |
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3:243:24: եւ մտին ՚ի բանակն Իսրայէլի։ Եւ յարեան Իսրայէլացիքն՝ եւ հարին զՄովաբ. եւ փախեան յերեսաց նոցա. եւ մտանելով մտանէին եւ հարկանէին զՄովաբ[3777], [3777] Յօրինակին. Եւ մատնելով մատնէին եւ հարկանէին զՄովաբ։ Եւ մտին ի բանակն Իսրայելի. եւ յարեան Իսրայելացիքն եւ հարին զՄովաբ. եւ փախեան յերեսաց նոցա, եւ մտանելով մտանէին եւ հարկանէին զՄովաբ:24 Նրանք մտան Իսրայէլի բանակատեղին, իսկ իսրայէլացիները ելան ու հալածեցին մովաբացիներին: Սրանք փախան իսրայէլացիների առջեւից, բայց իսրայէլացիները եկան ու խիստ հարուածներ հասցրին մովաբացիներին, 24 Այսպէս անոնք Իսրայէլի բանակը գացին ու Իսրայելացիները ելան Մովաբացիները զարկին, որոնք անոնց երեսէն փախան ու Իսրայելացիները Մովաբացիները զարնելով՝ անոնց երկիրը մտան, 3:24: եւ մտին ՚ի բանակն Իսրայէլի։ Եւ յարեան Իսրայէլացիքն՝ եւ հարին զՄովաբ. եւ փախեան յերեսաց նոցա. եւ մտանելով մտանէին եւ հարկանէին զՄովաբ[3777], [3777] Յօրինակին. Եւ մատնելով մատնէին եւ հարկանէին զՄովաբ։ 24 Նրանք մտան Իսրայէլի բանակատեղին, իսկ իսրայէլացիները ելան ու հալածեցին մովաբացիներին: Սրանք փախան իսրայէլացիների առջեւից, բայց իսրայէլացիները եկան ու խիստ հարուածներ հասցրին մովաբացիներին, 24 Այսպէս անոնք Իսրայէլի բանակը գացին ու Իսրայելացիները ելան Մովաբացիները զարկին, որոնք անոնց երեսէն փախան ու Իսրայելացիները Մովաբացիները զարնելով՝ անոնց երկիրը մտան, zohrab-1805▾ eastern-1994▾ western am▾ |
3:243:24 И пришли они к стану Израильскому. И встали Израильтяне и стали бить Моавитян, и те побежали от них, а они продолжали идти на них и бить Моавитян. 3:24 καὶ και and; even εἰσῆλθον εισερχομαι enter; go in εἰς εις into; for τὴν ο the παρεμβολὴν παρεμβολη encampment; barracks Ισραηλ ισραηλ.1 Israel καὶ και and; even Ισραηλ ισραηλ.1 Israel ἀνέστησαν ανιστημι stand up; resurrect καὶ και and; even ἐπάταξαν πατασσω pat; impact τὴν ο the Μωαβ μωαβ and; even ἔφυγον φευγω flee ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him καὶ και and; even εἰσῆλθον εισερχομαι enter; go in εἰσπορευόμενοι εισπορευομαι intrude; travel into καὶ και and; even τύπτοντες τυπτω strike; beat τὴν ο the Μωαβ μωαβ Mōab; Moav 3:24 וַ wa וְ and יָּבֹאוּ֮ yyāvōʔˈû בוא come אֶל־ ʔel- אֶל to מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and יָּקֻ֤מוּ yyāqˈumû קום arise יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and יַּכּ֣וּ yyakkˈû נכה strike אֶת־ ʔeṯ- אֵת [object marker] מֹואָ֔ב môʔˈāv מֹואָב Moab וַ wa וְ and יָּנֻ֖סוּ yyānˌusû נוס flee מִ mi מִן from פְּנֵיהֶ֑ם ppᵊnêhˈem פָּנֶה face וַו *wa וְ and יַּכּוּיבו־ *yyakkû- נכה strike בָ֔הּ vˈāh בְּ in וְ wᵊ וְ and הַכֹּ֖ות hakkˌôṯ נכה strike אֶת־ ʔeṯ- אֵת [object marker] מֹואָֽב׃ môʔˈāv מֹואָב Moab 3:24. perrexeruntque in castra Israhel porro consurgens Israhel percussit Moab at illi fugerunt coram eis venerunt igitur qui vicerant et percusserunt MoabAnd they went into the camp of Israel: but Israel rising up, defeated Moab, who fled before them. And they being conquerors, went and smote Moab. 3:24. And they went into the camp of Israel. But Israel, rising up, struck Moab, and they fled before them. And since they had prevailed, they went and struck down Moab. 3:24. And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them: but they went forward smiting the Moabites, even in [their] country. 24. And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them: and they went forward into the land smiting the Moabites.
3:24 And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them: but they went forward smiting the Moabites, even in [their] country: 3:24 И пришли они к стану Израильскому. И встали Израильтяне и стали бить Моавитян, и те побежали от них, а они продолжали идти на них и бить Моавитян. 3:24 καὶ και and; even εἰσῆλθον εισερχομαι enter; go in εἰς εις into; for τὴν ο the παρεμβολὴν παρεμβολη encampment; barracks Ισραηλ ισραηλ.1 Israel καὶ και and; even Ισραηλ ισραηλ.1 Israel ἀνέστησαν ανιστημι stand up; resurrect καὶ και and; even ἐπάταξαν πατασσω pat; impact τὴν ο the Μωαβ μωαβ and; even ἔφυγον φευγω flee ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him καὶ και and; even εἰσῆλθον εισερχομαι enter; go in εἰσπορευόμενοι εισπορευομαι intrude; travel into καὶ και and; even τύπτοντες τυπτω strike; beat τὴν ο the Μωαβ μωαβ Mōab; Moav 3:24 וַ wa וְ and יָּבֹאוּ֮ yyāvōʔˈû בוא come אֶל־ ʔel- אֶל to מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and יָּקֻ֤מוּ yyāqˈumû קום arise יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and יַּכּ֣וּ yyakkˈû נכה strike אֶת־ ʔeṯ- אֵת [object marker] מֹואָ֔ב môʔˈāv מֹואָב Moab וַ wa וְ and יָּנֻ֖סוּ yyānˌusû נוס flee מִ mi מִן from פְּנֵיהֶ֑ם ppᵊnêhˈem פָּנֶה face בָ֔הּ vˈāh בְּ in וְ wᵊ וְ and הַכֹּ֖ות hakkˌôṯ נכה strike אֶת־ ʔeṯ- אֵת [object marker] מֹואָֽב׃ môʔˈāv מֹואָב Moab 3:24. perrexeruntque in castra Israhel porro consurgens Israhel percussit Moab at illi fugerunt coram eis venerunt igitur qui vicerant et percusserunt Moab And they went into the camp of Israel: but Israel rising up, defeated Moab, who fled before them. And they being conquerors, went and smote Moab. 3:24. And they went into the camp of Israel. But Israel, rising up, struck Moab, and they fled before them. And since they had prevailed, they went and struck down Moab. 3:24. And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them: but they went forward smiting the Moabites, even in [their] country. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:24: smote the: Jos 8:20-22; Jdg 20:40-46; Th1 5:3, Th1 5:4went forward: or, smote in it even Geneva 1599And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them: but they (p) went forward smiting the Moabites, even in [their] country.(p) Meaning, they followed them into the towns. John GillAnd when they came to the camp of Israel,.... Not in an orderly regular manner, in rank and file, as an army should march, but in a confused manner, everyone striving who should get thither first, and have the largest share of the booty:the Israelites rose up and smote the Moabites, so that they fled before them; being prepared for them, they fell upon them sword in hand, and soon obliged them to flee: but they went forward smiting the Moabites, even in their country; they pursued them closely, and slew them as they fled, and followed them not only to their borders, but into their own country: though Schultens (m), from the use of the word in the Arabic language, renders the passage, "and they blunted their swords in it (in that slaughter), even by smiting the Moabites". (m) De Defect. Hod. Ling. Heb. sect. 26. |
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3:253:25: եւ զքաղաքսն կործանեցին. եւ յամենայն վիճակ բարի ընկեցին այր իւրաքանչիւր զքա՛ր իւր, եւ լցին զնա. եւ զամենայն աղբեւրս ջրոց խցին. եւ զամենայն փայտ զազնիւ հարին, մինչեւ թողուլ զքարինս որմոցն քակտեալս, եւ պատեցան պարսաւորք՝ եւ հարին զնա[3778]։ [3778] Ոմանք. Մինչեւ ՚ի թողուլ, կամ՝ զթողուլ... քակեալս, եւ պատեցան պարստաւորք։ եւ զքաղաքսն կործանեցին, եւ յամենայն վիճակ բարի ընկեցին այր իւրաքանչիւր զքար իւր, եւ լցին զնա. եւ զամենայն աղբեւրս ջրոց խցին, եւ զամենայն փայտ զազնիւ հարին, [38]մինչեւ թողուլ զքարինս որմոցն քակտեալս``, եւ պատեցան պարսաւորք եւ հարին զնա:25 կործանեցին քաղաքները, ամէն մէկը մի քար նետեց եւ լցրեց բարեբեր դաշտերը, նրանք խցանեցին ջրի բոլոր աղբիւրները, ջարդեցին բոլոր պտղատու ծառերը: Այնտեղ մնացին միայն քանդած պատերի քարերը, որովհետեւ պարսաւորները պաշարել էին այն ու քանդել: 25 Քաղաքները կործանեցին ու բոլոր ընտիր արտերուն մէջ ամէն մարդ քար մը նետեց ու զանոնք լեցուցին եւ բոլոր ջուրի աղբիւրները գոցեցին ու բոլոր ազնիւ ծառերը կոտրեցին, այնպէս որ միայն Կիրհարէսէթի քարերը թողուցին։ Պարսատիկ ունեցողները զանիկա պաշարեցին ու զարկին։ 3:25: եւ զքաղաքսն կործանեցին. եւ յամենայն վիճակ բարի ընկեցին այր իւրաքանչիւր զքա՛ր իւր, եւ լցին զնա. եւ զամենայն աղբեւրս ջրոց խցին. եւ զամենայն փայտ զազնիւ հարին, մինչեւ թողուլ զքարինս որմոցն քակտեալս, եւ պատեցան պարսաւորք՝ եւ հարին զնա[3778]։ [3778] Ոմանք. Մինչեւ ՚ի թողուլ, կամ՝ զթողուլ... քակեալս, եւ պատեցան պարստաւորք։ 25 կործանեցին քաղաքները, ամէն մէկը մի քար նետեց եւ լցրեց բարեբեր դաշտերը, նրանք խցանեցին ջրի բոլոր աղբիւրները, ջարդեցին բոլոր պտղատու ծառերը: Այնտեղ մնացին միայն քանդած պատերի քարերը, որովհետեւ պարսաւորները պաշարել էին այն ու քանդել: 25 Քաղաքները կործանեցին ու բոլոր ընտիր արտերուն մէջ ամէն մարդ քար մը նետեց ու զանոնք լեցուցին եւ բոլոր ջուրի աղբիւրները գոցեցին ու բոլոր ազնիւ ծառերը կոտրեցին, այնպէս որ միայն Կիրհարէսէթի քարերը թողուցին։ Պարսատիկ ունեցողները զանիկա պաշարեցին ու զարկին։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:253:25 И города разрушили, и на всякий лучший участок в поле бросили каждый по камню и закидали его; и все протоки вод запрудили и все дерева лучшие срубили, так что оставались только каменья в Кир-Харешете. И обступили его пращники и разрушили его. 3:25 καὶ και and; even τὰς ο the πόλεις πολις city καθεῖλον καθαιρεω take down; demolish καὶ και and; even πᾶσαν πας all; every μερίδα μερις portion ἀγαθὴν αγαθος good ἔρριψαν ριπτω fling; disperse ἀνὴρ ανηρ man; husband τὸν ο the λίθον λιθος stone καὶ και and; even ἐνέπλησαν εμπιπλημι fill in; fill up αὐτὴν αυτος he; him καὶ και and; even πᾶσαν πας all; every πηγὴν πηγη well; fountain ὕδατος υδωρ water ἐνέφραξαν εμφρασσω and; even πᾶν πας all; every ξύλον ξυλον wood; timber ἀγαθὸν αγαθος good κατέβαλον καταβαλλω cast down; lay down ἕως εως till; until τοῦ ο the καταλιπεῖν καταλειπω leave behind; remain τοὺς ο the λίθους λιθος stone τοῦ ο the τοίχου τοιχος wall καθῃρημένους καθαιρεω take down; demolish καὶ και and; even ἐκύκλευσαν κυκλοω encircle; surround οἱ ο the σφενδονῆται σφενδονητης and; even ἐπάταξαν πατασσω pat; impact αὐτήν αυτος he; him 3:25 וְ wᵊ וְ and הֶ he הַ the עָרִ֣ים ʕārˈîm עִיר town יַהֲרֹ֡סוּ yahᵃrˈōsû הרס tear down וְ wᵊ וְ and כָל־ ḵol- כֹּל whole חֶלְקָ֣ה ḥelqˈā חֶלְקָה plot of land טֹ֠ובָה ṭôvˌā טֹוב good יַשְׁלִ֨יכוּ yašlˌîḵû שׁלך throw אִישׁ־ ʔîš- אִישׁ man אַבְנֹ֜ו ʔavnˈô אֶבֶן stone וּ û וְ and מִלְא֗וּהָ milʔˈûhā מלא be full וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מַעְיַן־ maʕyan- מַעְיָן well מַ֤יִם mˈayim מַיִם water יִסְתֹּ֨מוּ֙ yistˈōmû סתם stop up וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עֵֽץ־ ʕˈēṣ- עֵץ tree טֹ֣וב ṭˈôv טֹוב good יַפִּ֔ילוּ yappˈîlû נפל fall עַד־ ʕaḏ- עַד unto הִשְׁאִ֧יר hišʔˈîr שׁאר remain אֲבָנֶ֛יהָ ʔᵃvānˈeʸhā אֶבֶן stone בַּ ba בְּ in † הַ the קִּ֖יר חֲרָ֑שֶׂת qqˌîr ḥᵃrˈāśeṯ קִיר חֲרָשֶׂת Kir Hareseth וַ wa וְ and יָּסֹ֥בּוּ yyāsˌōbbû סבב turn הַ ha הַ the קַּלָּעִ֖ים qqallāʕˌîm קַלָּע slinger וַ wa וְ and יַּכּֽוּהָ׃ yyakkˈûhā נכה strike 3:25. et civitates destruxerunt et omnem agrum optimum mittentes singuli lapides repleverunt et universos fontes aquarum obturaverunt et omnia ligna fructifera succiderunt ita ut muri tantum fictiles remanerent et circumdata est civitas a fundibalariis et magna ex parte percussaAnd they destroyed the cities: And they filled every goodly field, every man casting his stone: and they stopt up all the springs of waters: and cut down all the trees that bore fruit, so that brick walls only remained: and the city was beset by the slingers, and a great part thereof destroyed. 3:25. And they destroyed the cities. And they filled up every excellent field, each one casting stones. And they obstructed all the sources of water. And they cut down all the fruitful trees, to such an extent that only brick walls remained. And the city was encircled by the slingers of stones. And a great part of it was struck down. 3:25. And they beat down the cities, and on every good piece of land cast every man his stone, and filled it; and they stopped all the wells of water, and felled all the good trees: only in Kirharaseth left they the stones thereof; howbeit the slingers went about [it], and smote it. 25. And they beat down the cities; and on every good piece of land they cast every man his stone, and filled it; and they stopped all the fountains of water, and felled all the good trees: until in Kir-hareseth they left the stones thereof; howbeit the slingers went about it, and smote it.
3:25 And they beat down the cities, and on every good piece of land cast every man his stone, and filled it; and they stopped all the wells of water, and felled all the good trees: only in Kir- haraseth left they the stones thereof; howbeit the slingers went about [it], and smote it: 3:25 И города разрушили, и на всякий лучший участок в поле бросили каждый по камню и закидали его; и все протоки вод запрудили и все дерева лучшие срубили, так что оставались только каменья в Кир-Харешете. И обступили его пращники и разрушили его. 3:25 καὶ και and; even τὰς ο the πόλεις πολις city καθεῖλον καθαιρεω take down; demolish καὶ και and; even πᾶσαν πας all; every μερίδα μερις portion ἀγαθὴν αγαθος good ἔρριψαν ριπτω fling; disperse ἀνὴρ ανηρ man; husband τὸν ο the λίθον λιθος stone καὶ και and; even ἐνέπλησαν εμπιπλημι fill in; fill up αὐτὴν αυτος he; him καὶ και and; even πᾶσαν πας all; every πηγὴν πηγη well; fountain ὕδατος υδωρ water ἐνέφραξαν εμφρασσω and; even πᾶν πας all; every ξύλον ξυλον wood; timber ἀγαθὸν αγαθος good κατέβαλον καταβαλλω cast down; lay down ἕως εως till; until τοῦ ο the καταλιπεῖν καταλειπω leave behind; remain τοὺς ο the λίθους λιθος stone τοῦ ο the τοίχου τοιχος wall καθῃρημένους καθαιρεω take down; demolish καὶ και and; even ἐκύκλευσαν κυκλοω encircle; surround οἱ ο the σφενδονῆται σφενδονητης and; even ἐπάταξαν πατασσω pat; impact αὐτήν αυτος he; him 3:25 וְ wᵊ וְ and הֶ he הַ the עָרִ֣ים ʕārˈîm עִיר town יַהֲרֹ֡סוּ yahᵃrˈōsû הרס tear down וְ wᵊ וְ and כָל־ ḵol- כֹּל whole חֶלְקָ֣ה ḥelqˈā חֶלְקָה plot of land טֹ֠ובָה ṭôvˌā טֹוב good יַשְׁלִ֨יכוּ yašlˌîḵû שׁלך throw אִישׁ־ ʔîš- אִישׁ man אַבְנֹ֜ו ʔavnˈô אֶבֶן stone וּ û וְ and מִלְא֗וּהָ milʔˈûhā מלא be full וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מַעְיַן־ maʕyan- מַעְיָן well מַ֤יִם mˈayim מַיִם water יִסְתֹּ֨מוּ֙ yistˈōmû סתם stop up וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עֵֽץ־ ʕˈēṣ- עֵץ tree טֹ֣וב ṭˈôv טֹוב good יַפִּ֔ילוּ yappˈîlû נפל fall עַד־ ʕaḏ- עַד unto הִשְׁאִ֧יר hišʔˈîr שׁאר remain אֲבָנֶ֛יהָ ʔᵃvānˈeʸhā אֶבֶן stone בַּ ba בְּ in † הַ the קִּ֖יר חֲרָ֑שֶׂת qqˌîr ḥᵃrˈāśeṯ קִיר חֲרָשֶׂת Kir Hareseth וַ wa וְ and יָּסֹ֥בּוּ yyāsˌōbbû סבב turn הַ ha הַ the קַּלָּעִ֖ים qqallāʕˌîm קַלָּע slinger וַ wa וְ and יַּכּֽוּהָ׃ yyakkˈûhā נכה strike 3:25. et civitates destruxerunt et omnem agrum optimum mittentes singuli lapides repleverunt et universos fontes aquarum obturaverunt et omnia ligna fructifera succiderunt ita ut muri tantum fictiles remanerent et circumdata est civitas a fundibalariis et magna ex parte percussa And they destroyed the cities: And they filled every goodly field, every man casting his stone: and they stopt up all the springs of waters: and cut down all the trees that bore fruit, so that brick walls only remained: and the city was beset by the slingers, and a great part thereof destroyed. 3:25. And they destroyed the cities. And they filled up every excellent field, each one casting stones. And they obstructed all the sources of water. And they cut down all the fruitful trees, to such an extent that only brick walls remained. And the city was encircled by the slingers of stones. And a great part of it was struck down. 3:25. And they beat down the cities, and on every good piece of land cast every man his stone, and filled it; and they stopped all the wells of water, and felled all the good trees: only in Kirharaseth left they the stones thereof; howbeit the slingers went about [it], and smote it. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:25: On every good piece of land - On all cultivated ground, and especially fields that were sown.Only in Kir-haraseth - This was the royal city of the Moabites, and, as we learn from Scripture, exceedingly strong; (see Isa 16:7, Isa 16:11); so that it is probable the confederate armies could not easily reduce it. The slingers, we are informed, went about the wall, and smote all the men that appeared on it, while no doubt the besieging army was employed in sapping the foundations. 4 Kings (2 Kings) 3:26 Albert Barnes: Notes on the Bible - 18343:25: Kir-Haraseth, also Kir-Hareseth, is identified almost certainly with the modern Kerak, a strong city on the highland immediately east of the southern part of the Dead Sea. It was the great fortress of Moab, though not the capital, which was Rabbath or Rabbah. It was an important strong-hold at the time of the Crusades, and is still a place of great strength. Kir seems to have meant "fortress." It is found in Cir-cesium, Car-chemish, etc.Kir-Haraseth resisted all the attempts to dismantle it; but the slingers found places on the hills which surrounded it, from where they could throw their stones into it and harass the garrison, though they could not take the town. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:25: beat down: Kg2 3:19; Jdg 9:45; Sa2 8:2; Isa 37:26, Isa 37:27stopped: Gen 26:15, Gen 26:18; Ch2 32:4 and felled: Deu 20:19, Deu 20:20 only in: etc. Heb. until he left the stones thereof in Kir-haraseth Kirharaseth: Supposed to be the same as Ar, or Areopolis, the capital of Moab. Deu 2:9; Isa 16:7, Isa 16:11; Jer 48:31, Jer 48:36, Kir-heres Geneva 1599And they beat down the cities, and on every good piece of land cast every man his stone, and filled it; and they stopped all the wells of water, and felled all the good trees: only in (q) Kirharaseth left they the stones thereof; howbeit the slingers went about [it], and smote it.(q) Which was one of the principle cities of the Moabites, in which they left nothing but the walls. John GillAnd they beat down the cities,.... Demolished the walls of them, and houses in them, wherever they came:and on every good piece of land cast every man his stone, and filled it; which they had taken out of the walls and houses they pulled down; or which they picked up in the highway, as they passed along, being a stony country; or which being laid in heaps, gathered out of the fields, they took and scattered them all over them: and they stopped all the wells of water; with stones and dirt: and felled all the good trees; fruit bearing ones; See Gill on 4Kings 3:19, only in Kirharaseth left they the stones thereof; not able to demolish it, it being a strong fortified city, the principal of the kingdom, and into which the king of Moab had thrown himself, and the remains of his forces; of which see Is 16:7, howbeit, the slingers went about it, and smote it; smote the soldiers that appeared upon the walls of it; though Kimchi, and other Jewish writers, understand it of engineers, who cast out large stones from a sort of machines then in use, to batter down and break through the walls of cities. John WesleyKir - haraseth - This was the royal city of the Moabites, into which the remnant of the Moabites were gathered, where also their king was with them. The stones - The walls and buildings of this city only were left; their whole country being destroyed. The slingers - Such as slung great stones against the walls to break them down, according to the manner of those times. Made breaches in the walls, by which they might enter the city, and take it.Robert Jamieson, A. R. Fausset and David BrownKir-haraseth--(now Kerak)--Castle of Moab--then, probably, the only fortress in the land. |
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3:263:26: Եւ ետես արքայն Մովաբայ թէ սաստկացաւ քան զնա պատերազմն, ա՛ռ ընդ իւր եւթն հարիւր այր՝ սուսերաձիգս, հատանել երթալ առ արքայն Եդոմայ, եւ ո՛չ կարաց[3779]։ [3779] Ոմանք. Եւ ո՛չ կարացին։ Եւ ետես արքայն Մովաբայ եթէ սաստկացաւ քան զնա պատերազմն, առ ընդ իւր եւթն հարեւր այր սուսերաձիգս, հատանել երթալ առ արքայն Եդովմայ, եւ ոչ կարացին:26 Երբ Մովաբի երկրի արքան տեսաւ, որ պատերազմը տանուլ է տալիս, իր հետ վերցրեց եօթը հարիւր սուսերակիրներ, որպէսզի ճեղքելով հասնի Եդոմի արքային, սակայն չկարողացաւ: 26 Մովաբի թագաւորը, երբ տեսաւ որ պատերազմը իր վրայ սաստկացաւ, իրեն հետ եօթը հարիւր սուսերամերկ զօրք առաւ, որպէս զի մինչեւ Եդովմի թագաւորին հակառակ կողմը անցնին, բայց չկրցան։ 3:26: Եւ ետես արքայն Մովաբայ թէ սաստկացաւ քան զնա պատերազմն, ա՛ռ ընդ իւր եւթն հարիւր այր՝ սուսերաձիգս, հատանել երթալ առ արքայն Եդոմայ, եւ ո՛չ կարաց[3779]։ [3779] Ոմանք. Եւ ո՛չ կարացին։ 26 Երբ Մովաբի երկրի արքան տեսաւ, որ պատերազմը տանուլ է տալիս, իր հետ վերցրեց եօթը հարիւր սուսերակիրներ, որպէսզի ճեղքելով հասնի Եդոմի արքային, սակայն չկարողացաւ: 26 Մովաբի թագաւորը, երբ տեսաւ որ պատերազմը իր վրայ սաստկացաւ, իրեն հետ եօթը հարիւր սուսերամերկ զօրք առաւ, որպէս զի մինչեւ Եդովմի թագաւորին հակառակ կողմը անցնին, բայց չկրցան։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:263:26 И увидел царь Моавитский, что битва одолевает его, и взял с собою семьсот человек, владеющих мечом, чтобы пробиться к царю Едомскому; но не могли. 3:26 καὶ και and; even εἶδεν οραω view; see ὁ ο the βασιλεὺς βασιλευς monarch; king Μωαβ μωαβ since; that ἐκραταίωσεν κραταιοω have dominion ὑπὲρ υπερ over; for αὐτὸν αυτος he; him ὁ ο the πόλεμος πολεμος battle καὶ και and; even ἔλαβεν λαμβανω take; get μεθ᾿ μετα with; amid ἑαυτοῦ εαυτου of himself; his own ἑπτακοσίους επτακοσιοι man; husband ἐσπασμένους σπαω draw ῥομφαίαν ρομφαια broadsword διακόψαι διακοπτω to; toward βασιλέα βασιλευς monarch; king Εδωμ εδωμ and; even οὐκ ου not ἠδυνήθησαν δυναμαι able; can 3:26 וַ wa וְ and יַּרְא֙ yyar ראה see מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king מֹואָ֔ב môʔˈāv מֹואָב Moab כִּֽי־ kˈî- כִּי that חָזַ֥ק ḥāzˌaq חזק be strong מִמֶּ֖נּוּ mimmˌennû מִן from הַ ha הַ the מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take אֹ֠ותֹו ʔôṯˌô אֵת [object marker] שְׁבַע־ šᵊvaʕ- שֶׁבַע seven מֵאֹ֨ות mēʔˌôṯ מֵאָה hundred אִ֜ישׁ ʔˈîš אִישׁ man שֹׁ֣לֵֽף šˈōlˈēf שׁלף draw חֶ֗רֶב ḥˈerev חֶרֶב dagger לְ lᵊ לְ to הַבְקִ֛יעַ havqˈîₐʕ בקע split אֶל־ ʔel- אֶל to מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אֱדֹ֖ום ʔᵉḏˌôm אֱדֹום Edom וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָכֹֽלוּ׃ yāḵˈōlû יכל be able 3:26. quod cum vidisset rex Moab praevaluisse scilicet hostes tulit secum septingentos viros educentes gladium ut inrumperet ad regem Edom et non potueruntAnd when the king of Moab saw this, to wit, that the enemies had prevailed, he took with him seven hundred men that drew the sword, to break in upon the king of Edom: but they could not. 3:26. And when the king of Moab had seen this, specifically, that the enemies had prevailed, he took with him seven hundred men who draw the sword, so that he might break through to the king of Idumea. But they were unable. 3:26. And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through [even] unto the king of Edom: but they could not. 26. And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew sword, to break through unto the king of Edom: but they could not.
3:26 And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through [even] unto the king of Edom: but they could not: 3:26 И увидел царь Моавитский, что битва одолевает его, и взял с собою семьсот человек, владеющих мечом, чтобы пробиться к царю Едомскому; но не могли. 3:26 καὶ και and; even εἶδεν οραω view; see ὁ ο the βασιλεὺς βασιλευς monarch; king Μωαβ μωαβ since; that ἐκραταίωσεν κραταιοω have dominion ὑπὲρ υπερ over; for αὐτὸν αυτος he; him ὁ ο the πόλεμος πολεμος battle καὶ και and; even ἔλαβεν λαμβανω take; get μεθ᾿ μετα with; amid ἑαυτοῦ εαυτου of himself; his own ἑπτακοσίους επτακοσιοι man; husband ἐσπασμένους σπαω draw ῥομφαίαν ρομφαια broadsword διακόψαι διακοπτω to; toward βασιλέα βασιλευς monarch; king Εδωμ εδωμ and; even οὐκ ου not ἠδυνήθησαν δυναμαι able; can 3:26 וַ wa וְ and יַּרְא֙ yyar ראה see מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king מֹואָ֔ב môʔˈāv מֹואָב Moab כִּֽי־ kˈî- כִּי that חָזַ֥ק ḥāzˌaq חזק be strong מִמֶּ֖נּוּ mimmˌennû מִן from הַ ha הַ the מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take אֹ֠ותֹו ʔôṯˌô אֵת [object marker] שְׁבַע־ šᵊvaʕ- שֶׁבַע seven מֵאֹ֨ות mēʔˌôṯ מֵאָה hundred אִ֜ישׁ ʔˈîš אִישׁ man שֹׁ֣לֵֽף šˈōlˈēf שׁלף draw חֶ֗רֶב ḥˈerev חֶרֶב dagger לְ lᵊ לְ to הַבְקִ֛יעַ havqˈîₐʕ בקע split אֶל־ ʔel- אֶל to מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אֱדֹ֖ום ʔᵉḏˌôm אֱדֹום Edom וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָכֹֽלוּ׃ yāḵˈōlû יכל be able 3:26. quod cum vidisset rex Moab praevaluisse scilicet hostes tulit secum septingentos viros educentes gladium ut inrumperet ad regem Edom et non potuerunt And when the king of Moab saw this, to wit, that the enemies had prevailed, he took with him seven hundred men that drew the sword, to break in upon the king of Edom: but they could not. 3:26. And when the king of Moab had seen this, specifically, that the enemies had prevailed, he took with him seven hundred men who draw the sword, so that he might break through to the king of Idumea. But they were unable. 3:26. And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through [even] unto the king of Edom: but they could not. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191426-27: После неудачной попытки царя моавитского пробиться с отрядом вооруженных к позиции Царя едомского (к последнему осажденные устремились или потому, что ожидали на этой стороне встретить меньшее сопротивление, или же надеялись склонить его отложиться от евреев и израильтян), Меса прибег к отчаянному средству спасения своего собственного государства: желая умилостивить Божество - чтимого им бога войны Xамоса (ср. прим. к 3: Цар. XI:7) и смягчающе подействовать на осаждающих - он, согласно широко распространенному обычаю древности (ср. Мих. VI:7) приносить самые дорогие человеческие жертвы в крайних бедствиях государственных и общественных (Евсевий, Рrаераrаt. Evang. IV, 16), принес в жертву сына своего первенца, наследника престола, на городских стенах, на виду у неприятелей (раввины и Philippson полагали, что Меша принес в жертву не своего сына, но сына едомского царя, захваченного им при вылазке, ст. 26: или раньше; в доказательство ссылались на Ам II:1, но объяснение это совершенно произвольно, а ссылка недоказательна). - "Это произвело большое негодование в Израильтянах" (LXX: καί εγένετο μετάμεαος μεγας επί Ισραήλ, Vulg.: etfacta est indignatio magna in Israel, слав.: и бысть раскаяние великое во Израили): евр. кецеф, собств. "гнев", не может означать здесь ни гнева едомлян на израильтян (мнение Дерезера, Филиппеона, стоящее в связи с выше отвергнутым предположением), ни гнева Иеговы на Израиля (Кейль), так как прямо вины последнего не было, ни, тем менее, гнева Xамоса (Киттель), так как если отдельным евреям не чуждо было признание действительного существования языческих богов и их реальной силы (Суд. XI:24; 1: Цар. XXVI:19), то, без сомнения, так не мог думать и судить боговдохновенный писатель. Скорее здесь идет речь именно о глубоком волнении Израиля, которому под угрозой смерти запрещены были человеческие жертвы (Лев. XVIII:21; XX:3) и у которого вид отчаянного дела царя моавитского вызвал ужас и опасение бедствия в стране его (ср. Пс. CV:37-39), и союзники поспешили отступить из пределов моавитских и возвратились в свои страны. Негодность целого предприятия Богу и в частности неугодный Иегове союз благочестивого Иосафата с нечестивым Иорамом были скрытыми причинами неудач союзников (ср. блаж. Феодорит, вопр. 13).Adam Clarke: Commentary on the Bible - 18313:26: Seven hundred men - These were no doubt the choice of all his troops, and being afraid of being hemmed up and perhaps taken by his enemies, whom he found on the eve of gaining possession of the city, he made a desperate sortie in order to regain the open country; and supposing that the quarter of the Edomites was weakest, or less carefully guarded, he endeavored to make his impression there; but they were so warmly received by the king of Edom that they failed in the attempt, and were driven back into the city. Hence he was led to that desperate act mentioned in the following verse.4 Kings (2 Kings) 3:27 Albert Barnes: Notes on the Bible - 18343:26: To break through, even unto the king of Edom - Either because he thought that the king of Edom would connive at his escape or to take vengeance on him for having deserted his former allies (Kg2 3:8 note).R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:26: unto the king of Edom: Kg2 3:9; Amo 2:1John GillAnd when the king of Moab saw that the battle was too sore for him,.... The siege was so close, the slingers or engineers did so much execution, that he saw the city would soon be taken, and he be obliged to deliver it up:he took with him seven hundred men that drew swords; men expert in war, bold and daring: to break through even unto the king of Edom; through his quarters, and so escape, he lying nearest to the city, and perhaps the weakest body of men with him; or he might think he was not so hearty in the cause of the kings, and would make but a feeble resistance, and let him pass: but they could not; break through they met with a greater opposition than was expected perhaps the Edomites remembered how they had lately used them, which made them fight more desperately against them, see 2Chron 20:23. John WesleyTo break thro' - That he might make an escape: which he chose to do on the king of Edom's quarter; because he thought his was the weakest side. |
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3:273:27: Եւ ա՛ռ զորդին իւր զանդրանիկ արքայն. զոր թագաւորեցոյց փոխանակ իւր, եւ եհան զնա ողջակէզ ՚ի վերայ պարսպին. եւ եղեւ զի՛ղջ մեծ ՚ի վերայ Իսրայէլի, եւ չուեցին ՚ի նմանէ, եւ դարձա՛ն յերկիր իւրեանց[3780]։[3780] Ոմանք. Եւ եղեւ զեղջ մեծ. կամ՝ զիղծ մեծ։ Յոր ՚ի լուս. մերումս նշանակի՝ ահարկութիւն մեծ։ Եւ առ զորդին իւր զանդրանիկ` [39]արքայն, զոր թագաւորեցոյց փոխանակ իւր``, եւ եհան զնա ողջակէզ ի վերայ պարսպին. եւ եղեւ [40]զիղջ մեծ ի վերայ Իսրայելի, եւ չուեցին ի նմանէ եւ դարձան յերկիր իւրեանց:27 Նա իր անդրանիկ որդուն, որն իր փոխարէն պէտք է թագաւորէր, տարաւ ողջակիզեց պարսպի վրայ: Դա մեծ կսկիծ պատճառեց իսրայէլացիներին, եւ նրանք նրանցից երես դարձնելով՝ գնացին իրենց երկիրը: 27 Ուստի առաւ իր անդրանիկ որդին, որ իր տեղ պիտի թագաւորէր ու զանիկա պարսպին վրայ զոհեց։ Իսրայելացիներուն դէմ մեծ բարկութիւն եղաւ։ Անոր երկրէն ետ քաշուեցան ու իրենց երկիրը դարձան։ 3:27: Եւ ա՛ռ զորդին իւր զանդրանիկ արքայն. զոր թագաւորեցոյց փոխանակ իւր, եւ եհան զնա ողջակէզ ՚ի վերայ պարսպին. եւ եղեւ զի՛ղջ մեծ ՚ի վերայ Իսրայէլի, եւ չուեցին ՚ի նմանէ, եւ դարձա՛ն յերկիր իւրեանց[3780]։ [3780] Ոմանք. Եւ եղեւ զեղջ մեծ. կամ՝ զիղծ մեծ։ Յոր ՚ի լուս. մերումս նշանակի՝ ահարկութիւն մեծ։ 27 Նա իր անդրանիկ որդուն, որն իր փոխարէն պէտք է թագաւորէր, տարաւ ողջակիզեց պարսպի վրայ: Դա մեծ կսկիծ պատճառեց իսրայէլացիներին, եւ նրանք նրանցից երես դարձնելով՝ գնացին իրենց երկիրը: 27 Ուստի առաւ իր անդրանիկ որդին, որ իր տեղ պիտի թագաւորէր ու զանիկա պարսպին վրայ զոհեց։ Իսրայելացիներուն դէմ մեծ բարկութիւն եղաւ։ Անոր երկրէն ետ քաշուեցան ու իրենց երկիրը դարձան։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:273:27 И взял он сына своего первенца, которому следовало царствовать вместо него, и вознес его во всесожжение на стене. Это произвело большое негодование в Израильтянах, и они отступили от него и возвратились в свою землю. 3:27 καὶ και and; even ἔλαβεν λαμβανω take; get τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him τὸν ο the πρωτότοκον πρωτοτοκος firstborn ὃς ος who; what ἐβασίλευσεν βασιλευω reign ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him καὶ και and; even ἀνήνεγκεν αναφερω bring up; carry up αὐτὸν αυτος he; him ὁλοκαύτωμα ολοκαυτωμα whole offering ἐπὶ επι in; on τοῦ ο the τείχους τειχος wall καὶ και and; even ἐγένετο γινομαι happen; become μετάμελος μεταμελος great; loud ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀπῆραν απαιρω remove; take away ἀπ᾿ απο from; away αὐτοῦ αυτος he; him καὶ και and; even ἐπέστρεψαν επιστρεφω turn around; return εἰς εις into; for τὴν ο the γῆν γη earth; land 3:27 וַ wa וְ and יִּקַּח֩ yyiqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] בְּנֹ֨ו bᵊnˌô בֵּן son הַ ha הַ the בְּכֹ֜ור bbᵊḵˈôr בְּכֹר first-born אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִמְלֹ֣ךְ yimlˈōḵ מלך be king תַּחְתָּ֗יו taḥtˈāʸw תַּחַת under part וַ wa וְ and יַּעֲלֵ֤הוּ yyaʕᵃlˈēhû עלה ascend עֹלָה֙ ʕōlˌā עֹלָה burnt-offering עַל־ ʕal- עַל upon הַ֣ hˈa הַ the חֹמָ֔ה ḥōmˈā חֹומָה wall וַ wa וְ and יְהִ֥י yᵊhˌî היה be קֶצֶף־ qeṣef- קֶצֶף anger גָּדֹ֖ול gāḏˌôl גָּדֹול great עַל־ ʕal- עַל upon יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּסְעוּ֙ yyisʕˌû נסע pull out מֵֽ mˈē מִן from עָלָ֔יו ʕālˈāʸw עַל upon וַ wa וְ and יָּשֻׁ֖בוּ yyāšˌuvû שׁוב return לָ lā לְ to † הַ the אָֽרֶץ׃ פ ʔˈāreṣ . f אֶרֶץ earth 3:27. arripiensque filium suum primogenitum qui regnaturus erat pro eo obtulit holocaustum super murum et facta est indignatio magna in Israhel statimque recesserunt ab eo et reversi sunt in terram suamThen he took his eldest son, that should have reigned in his stead, and offered him for a burnt offering upon the wall: and there was great indignation in Israel, and presently they departed from him, and returned into their own country. 3:27. And taking his firstborn son, who would have reigned in his place, he offered him as a holocaust upon the wall. And there was great indignation in Israel. And they promptly withdrew from him, and they turned back to their own land. 3:27. Then he took his eldest son that should have reigned in his stead, and offered him [for] a burnt offering upon the wall. And there was great indignation against Israel: and they departed from him, and returned to [their own] land. 27. Then he took his eldest son that should have reigned in his stead, and offered him for a burnt offering upon the wall. And there was great wrath against Israel: and they departed from him, and returned to their own land. 3:27 Then he took his eldest son that should have reigned in his stead, and offered him [for] a burnt offering upon the wall. And there was great indignation against Israel: and they departed from him, and returned to [their own] land: 3:27 И взял он сына своего первенца, которому следовало царствовать вместо него, и вознес его во всесожжение на стене. Это произвело большое негодование в Израильтянах, и они отступили от него и возвратились в свою землю. 3:27 καὶ και and; even ἔλαβεν λαμβανω take; get τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him τὸν ο the πρωτότοκον πρωτοτοκος firstborn ὃς ος who; what ἐβασίλευσεν βασιλευω reign ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him καὶ και and; even ἀνήνεγκεν αναφερω bring up; carry up αὐτὸν αυτος he; him ὁλοκαύτωμα ολοκαυτωμα whole offering ἐπὶ επι in; on τοῦ ο the τείχους τειχος wall καὶ και and; even ἐγένετο γινομαι happen; become μετάμελος μεταμελος great; loud ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀπῆραν απαιρω remove; take away ἀπ᾿ απο from; away αὐτοῦ αυτος he; him καὶ και and; even ἐπέστρεψαν επιστρεφω turn around; return εἰς εις into; for τὴν ο the γῆν γη earth; land 3:27 וַ wa וְ and יִּקַּח֩ yyiqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] בְּנֹ֨ו bᵊnˌô בֵּן son הַ ha הַ the בְּכֹ֜ור bbᵊḵˈôr בְּכֹר first-born אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִמְלֹ֣ךְ yimlˈōḵ מלך be king תַּחְתָּ֗יו taḥtˈāʸw תַּחַת under part וַ wa וְ and יַּעֲלֵ֤הוּ yyaʕᵃlˈēhû עלה ascend עֹלָה֙ ʕōlˌā עֹלָה burnt-offering עַל־ ʕal- עַל upon הַ֣ hˈa הַ the חֹמָ֔ה ḥōmˈā חֹומָה wall וַ wa וְ and יְהִ֥י yᵊhˌî היה be קֶצֶף־ qeṣef- קֶצֶף anger גָּדֹ֖ול gāḏˌôl גָּדֹול great עַל־ ʕal- עַל upon יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּסְעוּ֙ yyisʕˌû נסע pull out מֵֽ mˈē מִן from עָלָ֔יו ʕālˈāʸw עַל upon וַ wa וְ and יָּשֻׁ֖בוּ yyāšˌuvû שׁוב return לָ lā לְ to † הַ the אָֽרֶץ׃ פ ʔˈāreṣ . f אֶרֶץ earth 3:27. arripiensque filium suum primogenitum qui regnaturus erat pro eo obtulit holocaustum super murum et facta est indignatio magna in Israhel statimque recesserunt ab eo et reversi sunt in terram suam Then he took his eldest son, that should have reigned in his stead, and offered him for a burnt offering upon the wall: and there was great indignation in Israel, and presently they departed from him, and returned into their own country. 3:27. And taking his firstborn son, who would have reigned in his place, he offered him as a holocaust upon the wall. And there was great indignation in Israel. And they promptly withdrew from him, and they turned back to their own land. 3:27. Then he took his eldest son that should have reigned in his stead, and offered him [for] a burnt offering upon the wall. And there was great indignation against Israel: and they departed from him, and returned to [their own] land. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:27: Took his eldest son - The rabbins account for this horrible sacrifice in the following way: -When the king of Moab found himself so harassed, and the royal city on the point of being taken, he called a council of his servants, and asked them how it was these Israelites could perform such prodigies, and that such miracles were wrought for them? His servants answered, that it was owing to their progenitor Abraham, who, having an only son, was commanded by Jehovah to offer him in sacrifice. Abraham instantly obeyed, and offered his only son for a burnt-offering; and the Israelites being his descendants, through his merits the holy blessed God wrought such miracles in their behalf. The king of Moab answered, I also have an only son, and I will go and offer him to my God. Then he offered him for a burnt-offering upon the wall. Upon the wall - על החמה al hachamah. Rab. Sol. Jarchi says that the letter ו vau is wanting in this word, as it should be written חומה chomah, to signify a wall; but חמה chammah signifies the sun, and this was the god of the king of Moab: "And he offered his first-born son for a burnt-offering unto the sun." This is not very solid. There was great indignation - The Lord was displeased with them for driving things to such an extremity: or the surrounding nations held them in abomination on the account; and they were so terrified themselves at this most horrid sacrifice, that they immediately raised the siege and departed. In cases of great extremity it was customary in various heathen nations to offer human sacrifices, or to devote to the infernal gods the most precious or excellent thing or person they possessed. This was frequent among the Phoenicians, Romans, and Greeks; and it was the natural fruit of a religious system which had for the objects of its worship cruel and merciless divinities. How different the Christian system! "Wilt thou that we shall bring down fire from heaven and destroy them? Ye know not what manner of spirits ye are of; the Son of man is not come to destroy men's lives, but to save them." Albert Barnes: Notes on the Bible - 18343:27: Compare the marginal reference. Mesha, when his sally failed, took, as a last resource, his first born son, and offered him as a burnt-offering to appease the manifest anger of his god Chemosh, and obtain his aid against his enemies. This act was thoroughly in accordance with Moabitish notions.And there was great indignation against Israel - Either the Israelites were indignant with themselves, or the men of Judah and the Edomites were indignant at the Israelites for having caused the pollution of this sacrifice, and the siege was relinquished. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:27: offered him: In cases of great extremity, it was customary in various heathen nations, to offer human sacrifices, and even their own children. This was frequent among the Phoenicians, Greeks, Romans, Scythians, Gauls, Africans, and others; and was the natural fruit of a religious system, which had for the objects of its worship cruel and merciless divinities. The king of Moab, in this case, sacrificed his son to obtain the favour of Chemosh his god, who, being a devil, delighted in blood and murder, and the destruction of mankind. The dearer anything was to them, the more acceptable those idolaters thought the sacrifice, and therefore burnt their children in the fire to their honour. Gen 22:2, Gen 22:13; Deu 12:31; Jdg 11:31, Jdg 11:39; Psa 106:37, Psa 106:38; Eze 16:20; Mic 6:7they departed: Sa1 14:36-46; Kg1 20:13, Kg1 20:28, Kg1 20:43 Next: 4 Kings (2 Kings) Chapter 4 Geneva 1599Then he took his eldest son that should have reigned in his stead, and (r) offered him [for] a burnt offering upon the wall. And there was great indignation against Israel: and they departed from him, and returned to [their own] land.(r) Some refer it to the king of Edom's son, whom they say he had taken in that skirmish: but rather it seemed to be his own son, whom he offered to his gods to pacify them: which barbarous cruelty moved the Israelites hearts of pity to depart. John GillThen he took his eldest son, that should have reigned in his stead,.... Not the eldest son of the king of Edom, whom the king of Moab had in his hands before, which made the king of Edom the more willing to join in this expedition for the recovery of his son, as Joseph Kimchi thinks; or whom he took now in his sally out upon him, as Moses Kimchi and Ben Gersom, proceeding upon a mistaken sense of Amos 2:1 for the king of Edom could have no son that had a right, or was designed to succeed him, since he was but a deputy king himself; and besides, the sacrificing of him was not the way to cause the kings to raise the siege, but rather to provoke them to press it the more closely: it was the king of Moab that took his son and heir to the crown,and offered him for a burnt offering upon the wall; that it might be seen by the camp of Israel, and move their compassion; or rather this was done as a religious action, to appease the deity by an human sacrifice so dear and precious, to give success, and cause the enemy to break up the siege; and was either offered to the true God, the God of Israel, in imitation of Abraham, as some Jewish writers fancy (n), or to his idol Chemosh, the sun; and Jarchi observes, out of an exposition of theirs, that "vau" is wanting in the word for wall, and so may be interpreted of the sun, towards which this burnt offering was offered; and it is observed, from various Heathen authors, that it was usual with the Heathens, when in calamity and distress, to offer up to their gods what was most dear and valuable to them; and particularly the Phoenicians (o), and from them the Carthaginians had this custom, who at one time offered up two hundred sons of their nobility, to appease their gods (p): and there was great indignation against Israel; not of the king of Edom against them, for not rescuing his son, or because they were the means of this disaster which befell him; but of the king of Moab, who was quite desperate, and determined to hold out the siege to the utmost extremity: and they departed, and returned to their own land; the three kings, the one to Edom, the other to Israel, and the third to Judah; when they saw the Moabites would sell their lives so dear, and hold out to the last man, they thought fit to break up the siege; and perhaps were greatly affected with the barbarous shocking sight they had seen, and might fear, should they stay, something else of the like kind would be done. (n) T. Bab. Sanhedrin, fol. 39. 2. Pesikta in Abarbinel in loc. (o) Vid. Euseb. Evangel. Praepar. l. 1. c. 10. p. 40. l. 4. c. 16. p. 156. Porphyr. de Abstinentia, l. 2. sect. 56. Vid. Aelian. Var. Hist. l. 12. c. 28. (p) Diodor. Sicul. Bibliothec. l. 20. p. 756. John WesleyHis son - Or rather, his own son: whom he sacrificed; partly, to obtain the favour of his god, according to the manner of the Phoenicians and other people in publick calamities; and partly, to oblige the Israelites to quit the siege out of compassion; or, as despairing to conquer (at least without greater loss of men than it was worth) him who was resolved to defend the city to the utmost extremity. On the wall - That the besiegers might see it, and be moved by it. There was, &c. - Or, great trouble or repentance upon Israel, the Israelitish king and people (who was the first cause of the war, and had brought the rest into confederacy with him) were greatly grieved for this barbarous action, and resolved to prosecute the war no farther.Robert Jamieson, A. R. Fausset and David Browntook his eldest son that should have reigned in his stead, and offered him for a burnt offering, &c.--By this deed of horror, to which the allied army drove the king of Moab, a divine judgment came upon Israel; that is, the besiegers feared the anger of God, which they had incurred by giving occasion to the human sacrifice forbidden in the law (Lev 18:21; Lev 20:3), and hastily raised the siege. |
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