Բ Մնացորդաց / 2 Chronicles - 35 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–6. Празднование Пасхи при Иосии по закону Иеговы и по уставам Давида и Соломона 7–17. Обилие жертв пасхальных 15–19. Участие певцов в праздновании, общее замечание о необычайной торжественности празднования Пасхи при Иосии. 20–27. Смерть Иосии в битве с египетским фараоном, скорбь народа и плачевная песнь пророка Иеремии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
We are here to attend Josiah, I. To the temple, where we see his religious care for the due observance of the ordinance of the passover, according to the law, ver. 1-19. II. To the field of battle, where we see his rashness in engaging with the king of Egypt, and how dearly it cost him, ver. 20-23. III. To the grave, where we see him bitterly lamented, ver. 24-27. And so we must take our leave of Josiah.
Adam Clarke: Commentary on the Bible - 1831
Josiah celebrates a passover, Ch2 35:1; regulates the courses of the priests; assigns them, the Levites, and the people, their portions; and completes the greatest passover ever celebrated since the days of Solomon, vv. 2-19. Pharaoh Necho passes with his army through Judea, Ch2 35:20. Josiah meets and fights with him at Megiddo, and is mortally wounded, Ch2 35:21-23. He is carried to Jerusalem, where he dies, Ch2 35:24. Jeremiah laments for him, Ch2 35:25. Of his acts and deeds, and where recorded, Ch2 35:26, Ch2 35:27.
2 Chronicles 35:3
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ch2 35:1, Josiah keeps a most solemn passover; Ch2 35:20, He provoking Pharaoh-necho, is slain at Megiddo; Ch2 35:25, Lamentations for Josiah.
Carl Friedrich Keil and Franz Delitzsch

The solemnization of the passover. - To ratify the renewal of the covenant, and to confirm the people in the communion with the Lord into which it had entered by the making of the covenant, Josiah, immediately after the finding of the book of the law and the renewal of the covenant, appointed a solemn passover to be held at the legal time, which is only briefly mentioned in 4Kings 23:21-23, but in the Chronicle is minutely described.
2Chron 35:1
2Chron 35:1 contains the superscription-like statement, that Josiah held a passover to the Lord; and they held the passover in the 14th day of the first month, consequently at the time fixed in the law. It happened otherwise under Hezekiah (2Chron 30:2, 2Chron 30:13, and 2Chron 30:15). With 2Chron 35:2 commences the description of the festival: and first we have the preparations, the appointment of the priests and Levites to perform the various services connected with the festival (2Chron 35:2-6), and the procuring of the necessary beasts for sacrifice (2Chron 35:10-15); then the offering of the sacrifices and the preparation of the meals (2Chron 35:10-15); and finally the characterization of the whole festival (2Chron 35:16-19).
2Chron 35:2
He appointed the priests according to their guards or posts, i.e., according to the service incumbent upon each division, and "he strengthened them for the service of the house of Jahve," namely, by encouraging speech, and by teaching as to the duties devolving upon them, according to the provisions of the law. Cf. the summons of Hezekiah, 2Chron 29:5.; and as to the יחזּק, Neh 2:18.
2Chron 35:3-4
The Levites are designated "those teaching all Israel, those holy to the Lord," in reference to what is commanded them in the succeeding verses. The Keth. מבונים does not elsewhere occur, and must be regarded as a substantive: the teachers; but it is probably only an orthographical error for מבינים (Neh 8:7), as the Keri demands here also. As to the fact, cf. 2Chron 17:8. The Levites had to teach the people in the law. Josiah said to them, "Set the ark in the house which Solomon did build; not is to you to bear upon the shoulder;" i.e., ye have not any longer to bear it on your shoulders, as formerly on the journey through the wilderness, and indeed till the building of the temple, when the ark and the tabernacle had not yet any fixed resting-place (1Chron 17:5). The summons וגו את־ערון וּ תּן is variously interpreted. Several Rabbins regard it as a command to remove the ark from its place in the most holy place into some subterranean chamber of the temple, so as to secure its safety in the event of the threatened destruction of the temple taking place. But this hypothesis needs no refutation, since it in no way corresponds to the words used. Most ancient and modern commentators, on the other hand, suppose that the holy ark had, during the reigns of the godless Manasseh and Amon, either been removed by them from its place, or taken away from the most holy place, from a desire to protect it from profanation, and hidden somewhere; and that Josiah calls upon the Levites to bring it back again to its place. Certainly this idea is favoured by the circumstance that, just as the book of the law, which should have been preserved in the ark of the covenant, had been lost, and was only recovered when the temple was being repaired, so the ark also may have been removed from its place. But even in that case the sacred ark would have been brought back to its place, according to the law, at the completion of the purification of the temple, before the king and people made the covenant with Jahve, after the law had been read to them in the temple, and could not have remained in its hiding-place until the passover. Still less probable is Bertheau's conjecture, "that the Levites bore the just reconsecrated ark upon their shoulders at the celebration of the passover, under the idea that they were bound by the law to do so; but Josiah taught them that the temple built by Solomon had caused an alteration in that respect. They were no longer bearers of the ark; they might set it in its place, and undertake other duties." For the idea that the Levites bore the ark at the celebration of the passover is utterly inconsistent with the context, since 2Chron 35:3-6 do not treat of what was done at the passover, but merely of that which was to be done. But even if we were to alter "they bare" into "they wished to bear," yet there is no historic ground for the idea attributed by Bertheau to the Levites, that at the celebration of the passover the ark was to be brought forth from the most holy place, and carried in procession in the temple courts or elsewhere. Finally, the reasons stated for the call, וגו תּנוּ, cannot be made to harmonize with the two views above mentioned. If it was only the bringing back of the ark to its ancient place in the most holy place which is here spoken of, why are the words "which Solomon built" added after בּבּית; and why is the command based upon the statement, "Ye have not to carry it any more upon your shoulders, but are to serve the Lord your God and His people in another way"? Both the additional clause and these reasons for the command show clearly that Josiah, in the words וגו תּנוּ, did not command something which they were to do at the approaching passover, but merely introduces therewith the summons: "Serve now the Lord," etc. R. Sal. saw this, and has given the sense of the verse thus: quum non occupemini amplius ullo labore vasa sacra portandi, Deo servite et populo ejus mactando et excoriando agnos paschales v. 4ff. It therefore only remains to ascertain how this signification is consistent with the words בּבּית הק את־ארון תּנוּ. The exhortation, "Set the ark in the house," must certainly not be understood to mean, "Leave it in the place where it has hitherto stood," nor, "Bring the sacred ark back into the house;" for נתן with בּ does not mean to bring back, but only to place anywhere, set; and is here used not of material placing, but of mental. "Set the ark in the house" is equivalent to, "Overlook, leave it in the temple; you have not any longer, since Solomon built a house for it, to bear it upon your shoulders;" i.e., Think not on that which formerly, before the building of the temple, belonged to your service, but serve the Lord and His people now in the manner described in 2Chron 35:4. The interpretation of the words as denoting a material setting or removing of the ark, is completely excluded by the facts, (1) that in the description of what the Levites did at the passover, "according to the command of the king," which follows (2Chron 35:10-15), not a word is said of the ark; and (2) that the bearing of the ark into the most holy place was not the duty of the Levites, but of the priests. The duty of the Levites was merely to bear the ark when it had to be transported for great distances, after the priests had previously wrapped it up in the prescribed manner. In 2Chron 35:4-6 the matters in which they are to serve the Lord in the preparation of the passover are more fully stated. The Keth. הכונו is imper. Niphal, הכּונוּ, Make yourselves ready according to your fathers'-houses, in your divisions, according to the writing of David. בּ in בּכתב, as in בּמצות, 2Chron 29:25; but כּתב does not = מצות, but is to be understood of writings, in which the arrangements made by David and Solomon in reference to the service of the Levites were recorded.
2Chron 35:5
"Stand in the sanctuary for the divisions of the fathers'-houses of your brethren, the people of the nation, and indeed a part of a father's-house of the Levites;" i.e., Serve your brethren the laymen, according to their fathers'-houses, in the court of the temple, in such fashion that a division of the Levites shall fall to each father's-house of the laymen; cf. 2Chron 35:12. So Bertheau correctly; but he would erase the ו before הלקּת without sufficient reason. Older commentators have supplied the preposition ל before הלקּת: Stand, according to the divisions of the fathers'-houses, and according to the division of a father's-house of the Levites; which gives the same sense, but can hardly be justified grammatically.
2Chron 35:6
Kill the passover, and sanctify yourselves, and prepare it (the passover) for your brethren (the laymen), doing according to the word of the Lord by Moses (i.e., according to the law of Moses). The sanctification mentioned between the killing and the preparation of the passover probably consisted only in this, that the Levites, after they had slain the lamb, had to wash themselves before they gave the blood to the priest to sprinkle upon the altar (cf. 2Chron 35:11 and 2Chron 30:16). As to the slaying of the lamb by the Levites, cf. the remarks on 2Chron 30:16.
2Chron 35:7-9
The bestowal of beasts for sacrifice on the part of the king and his princes. - 2Chron 35:7. The king gave (ירם as in 2Chron 30:24) to the sons of the people small cattle, viz., lambs and young goats, all for the passover-offerings, for all that were present, to the number of 30,000 (head), and 3000 bullocks from the possession of the king (cf. 2Chron 31:3; 2Chron 32:29). כּל־הנּמצא is all the people who were present, who had come to the feast from Jerusalem and the rest of Judah without having brought lambs for sacrifice.
2Chron 35:8-9
And his princes (the king's princes, i.e., the princes of the kingdom) presented for a free-will offering to the people, the priests, and the Levites. לנדבה is not to be taken adverbially, as Berth. thinks: according to goodwill, but corresponds to the לפּסחים, i.e., for free-will offerings, Lev 7:16. The number of these gifts is not stated. From the princes of the king we must distinguish the prefects of the house of God and the princes of the Levites, who are mentioned by name in 2Chron 35:8, 2Chron 35:9. Of these the first presented sheep and cattle for passover-sacrifices to the priests, the latter to the Levites. Of the three נגידים of the house of God named in 2Chron 35:8, Hilkiah is the high priest (2Chron 34:9), Zechariah perhaps the next to him (משׁנה כּהן, 4Kings 25:18; Jer 52:24), and Jehiel is probably, as Berth. conjectures, the chief of the line of Ithamar, which continued to exist even after the exile (Ezra 8:2). Of the Levite princes (2Chron 35:9) six names are mentioned, three of which, Conaniah, Shemaiah, and Jozabad, are met with under Hezekiah in 2Chron 31:12-15, since in the priestly and Levitic families the same names recur in different generations. The Conaniah in Hezekiah's time was chief overseer of the temple revenues; the two others were under overseers. Besides the פּסהים for which the king and the princes of the priests and of the Levites gave צאן, i.e., lambs and young goats, בּקר, oxen, in considerable numbers, are mentioned as presents; 3000 from the king, 300 from the princes of the priests, and 500 from the princes of the Levites. Nothing is said as to the purpose of these, but from 2Chron 35:13 we learn that the flesh of them was cooked in pots and caldrons, and consequently that they were intended for the sacrificial meals during the seven days of the Mazzoth-feast; see on 2Chron 35:12 and 2Chron 35:13.
2Chron 35:10-15
The preparation of the paschal sacrifice and the paschal meals. - 2Chron 35:10 leads on to the carrying out of the arrangements. "So the service was prepared;" the preparation for the festival mentioned in 2Chron 35:3-9 was carried out. The priests stood at their posts (cf. 2Chron 30:16), and the Levites according to their courses, according to the command of the king (in 2Chron 35:4 and 2Chron 35:5).
2Chron 35:11
And they (the Levites, cf. 2Chron 35:6) slew the passover (the lambs and young goats presented for the passover meal), and the priests sprinkled (the blood of the paschal lambs) from their hand (i.e., which the Levites gave them), while the Levites flayed them; as also under Hezekiah, 2Chron 30:17.
2Chron 35:12
"And they took away the burnt-offerings, to give them to the divisions of the fathers'-houses of the sons of the people, to offer unto the Lord, as it is written in the book of Moses; and so also in regard to the oxen." הסיר signifies the taking off or separating of the pieces intended to be burnt upon the altar from the beasts slain for sacrifice, as in Lev 3:9., Lev 4:31. העלה, in this connection, can only signify the parts of the paschal lamb which were to be burnt upon the altar, viz., the same parts which were separated from sheep and goats when they were brought as thank-offerings and burnt upon the altar (Lev 3:6-16). These pieces are here called העלה, because they not only were wholly burnt like the burnt-offering, but also were burnt upon the flesh of the evening burnt-offering to God, for a savour of good pleasure; cf. Lev 3:11, Lev 3:16, with Lev 1:13. They cannot have been special burnt-offerings, which were burnt along with or at the same time with the fat of the paschal lambs; for there were no special festal burnt-offerings, besides the daily evening sacrifice, prescribed for the passover on the evening of the 14th Nisan; and the oxen given by the king and the princes for the passover are specially mentioned in the concluding clause of the verse, לבּקר וכן, so that they cannot have been included in העלה. The suffix in לתתּם might be referred to הפּסח: to give the paschal lambs, after the עלה had been separated from them, to the divisions of the people. But the following ליהוה להקריב does not harmonize with that interpretation; and the statement in 2Chron 35:13, that the Levites gave the roasted and boiled flesh to the sons of the people, is still more inconsistent with it. We must consequently refer לתתּם to the immediately preceding noun, העלה: to give the parts separated from the paschal lambs to be burnt upon the altar to the divisions of the people, that they might offer them to the Lord. This can only mean that each division of the fathers'-houses of the people approached the altar in turn to give the portions set apart from the עלה to the priests, who then offered them on the fire of the altar to the Lord. On בס כּכּתוּב Gusset. has already rightly remarked: Lex Mosis hic allegatur non quasi omnia illa quae praecedunt, exprimerentur in ipsa, sed respective seu respectu eorum quae mandata erant; quibus salvis adjungi potuerunt quidam modi agendi innocui et commodi ad legis jussa exsequenda. לבּקר וכן, and so was it done also with the oxen, which consequently were not offered as burnt-offerings, but as thank-offerings, only the fat being burnt upon the altar, and the flesh being used for sacrificial meals.
2Chron 35:13
The passover, i.e., the flesh of the paschal lamb, they roasted (בּאשׁ בּשּׁל, to make ready upon the fire, i.e., roast; see on Ex 12:9), according to the ordinance (as the law appointed); and "the sanctified (as they called the slaughtered oxen, cf. 2Chron 29:33) they sod (שּׁלוּ, sc. במּים, cf. Ex 12:9) in pots, caldrons, and pans, and brought it speedily to the sons of the people," i.e., the laymen. From this Bertheau draws the conclusion, "that with the paschal lambs the oxen were also offered as thank-offerings; and the sacrificial meal consisted not merely of the paschal lamb, but also of the flesh of the thank-offerings: for these must have been consumed on the same day as they were offered, though the eating of them on the following day was not strictly forbidden, Lev 7:15-18." But this conclusion is shown to be incorrect even by this fact, that there is no word to hint that the roasting of the paschal lambs and the cooking of the flesh of the oxen which were offered as thank-offerings took place simultaneously on the evening of the 14th Nisan. This is implied neither in the לבּקר וכן, nor in the statement in 2Chron 35:14, that the priests were busied until night in offering the עלה and the חלבים. According to 2Chron 35:17, the Israelites held on that day, not only the passover, but also the Mazzoth-feast, seven days. The description of the offering and preparation of the sacrifices, partly for the altar and partly for the meal, 2Chron 35:13-15, refers, therefore, not only to the passover in its more restricted sense, but also to the seven days' Mazzoth festival, without its being expressly stated; because both from the law and from the practice it was sufficiently well known that at the פּסח meal only צאן (lambs or goats) were roasted and eaten; while on the seven following days of the Mazzoth, besides the daily burnt-offering, thank-offerings were brought and sacrificial meals were held; see on Deut 16:1-8. The connecting, or rather the mingling, of the sacrificial meal prepared from the roasted lambs with the eating of the sodden flesh of oxen, would have been too great an offence against the legal prescriptions for the paschal meal, to be attributed either to King Josiah, to the priesthood, or to the author of the Chronicle, since the latter expressly remarks that the celebration was carried out according to the prescription of the law of Moses, and according to the "right."
2Chron 35:14-15
And afterwards (אחר, postea, after the passover had been prepared for the laymen in the way described) the Levites prepared it for themselves and for the priests; for the latter, however, only because they were busied with the offering of the עלה and the חלבים till night. Most expositors understand by עלה the fat of the paschal lambs, which was burnt upon the altar, as in 2Chron 35:12; and חלבים, the fat of oxen, which was likewise burnt upon the altar, "but was not, as it seems, designated by the expression העלה" (Berth.). This interpretation certainly at first sight seems likely; only one cannot see why only the fat of the oxen, and not that of the paschal lambs also, should be called חלבים, since in the law the parts of all thank-offerings (oxen, sheep, and goats) which were burnt upon the altar are called חלבים. We will therefore be more correct if we take והחלבים to be a more exact definition of העלה: the burnt-offering, viz., the fat which was offered as a burnt-offering; or we may take העלה here to denote the evening burnt-offering, and החלבים the fat of the paschal lambs. But even if the first-mentioned interpretation were the only correct one, yet it could not thence be concluded that on the passover evening (the 14th Nisan) the fat not only of the 37,600 lambs and goats, but also of the 3800 oxen, were offered upon the altar; the words, that the priests were busied until night with the offering of the עלה and the חלבים, are rather used of the sacrificing generally during the whole of the seven days' festival. For the compressed character of the description appears in 2Chron 35:15, where it is remarked that neither the singers nor the porters needed to leave their posts, because their brethren the Levites prepared (the meal) for them. With the words, "according to the command of David," etc., cf. 1Chron 25:1 and 1Chron 25:6.
2Chron 35:16-19
The character of the passover and Mazzoth festivals. - 2Chron 35:16.
"So all the service of the Lord was prepared the same day, in regard to the preparing of the passover, and the offering of the burnt-offerings upon the altar, according to the command of the king." This statement, like that in 2Chron 35:10, summarizes all that precedes, and forms the transition to the concluding remarks on the whole festival. ההוּא בּיּום is not to be limited to the one afternoon and evening of the fourteenth day of the month, but refers to the whole time of the festival, just as יום in Gen 2:4 embraces the seven days of creation. "עלות are the עלה and the חלבים (2Chron 35:14)" (Berth.); but it by no means follows from that, that "at the passover, besides the regular burnt-offering (Num 28:4), no burnt-offering would seem to have been offered," but rather that the words have a more general signification, and denote the sacrifices at the passover and Mazzoth festivals.
2Chron 35:17
The duration of the festival. The Israelites who had come kept the passover "at that time (that is, according to 2Chron 35:1, on the fourteenth day of the first month), and the Mazzoth seven days," i.e., from the 15th to the 21st of the same month.
2Chron 35:18-19
2Chron 35:18 contains the remark that the Israelites had not held such a passover since the days of the prophet Samuel and all the kings; cf. 4Kings 23:22, where, instead of the days of Samuel, the days of the judges are mentioned. On the points which distinguished this passover above others, see the remarks on 4Kings 23:22. In the concluding clause we have a rhetorical enumeration of those who participated in the festival, beginning with the king and ending with the inhabitants of Jerusalem. הנּמצא ישׂראל are the remnant of the kingdom of the ten tribes who had come to the festival; cf. 2Chron 34:33. - In 2Chron 35:19 the year of this passover is mentioned in conclusion. The statement, "in the eighteenth year of the reign of Josiah," refers back to the same date at the beginning of the account of the cultus reform (2Chron 34:8 and 4Kings 22:3), and indicates that Josiah's cultus reform culminated in this passover. Now since the passover fell in the middle of the first month of the year, and, according to 2 Chron 34 and 2 Kings 22, the book of the law was also found in the eighteenth year of Josiah's reign, many commentators have imagined that the eighteenth year of the king is dated from the autumn; so that all that is narrated in 2 Chronicles, from 34:8-35:19, happened within a period of six months and a half. This might possibly be the case; since the purification and repair of the temple may have been near their completion when the book of the law was found, so that they might hold the passover six months afterwards. But our passage does not require that the years of the king's reign should be dated from the autumn, and there are not sufficient grounds for believing that such was the case. Neither in our narrative, nor in 2 Kings 22 and 23, is it said that the passover was resolved upon or arrange din consequence of the finding of the book of the law. Josiah may therefore have thought of closing and ratifying the restoration of the Jahve-worship by a solemn passover festival, even before the finding of the book; and the two events need not be widely separated from each other. But from the way in which the account in 2 Kings 22 and 23 is arranged, it is not improbable that the finding of the book of the law may have occurred before the beginning of the eighteenth year of Josiah's reign, and that date may have been placed at the beginning and end of the narrative, because the cultus reform was completed with the celebration of the passover in his eighteenth year.
(Note: The addition of the lxx to 4Kings 22:3, "in the eighth month," to which Thenius and Berth. attach some weight, as a proof that the years of Josiah's reign are dated from autumn, is utterly useless for that purpose. For even were that addition more than a worthless gloss, it would only prove the contrary, since the eighth month of the civil year, which is reckoned from autumn, corresponds to the second month of the ecclesiastical year, and would consequently carry us beyond the time of the passover.)
Geneva 1599
Moreover Josiah kept a passover unto the LORD in Jerusalem: and they killed the (a) passover on the fourteenth [day] of the first month.
(a) The scripture in various places calls the lamb the "passover" even though it is only the sign of the passover for in all sacraments the signs have the names of the things signified.
John Gill
INTRODUCTION TO 2 CHRONICLES 35
In this chapter we have an account of the keeping of the passover and its preparation, for which the priests and Levites were ordered to prepare, and to which Josiah, and his princes, gave liberally, and such an one was kept as had not been for ages past, 2Chron 35:1, and of Josiah's rash engagement in battle with the king of Egypt, in which he was slain, 2Chron 35:20 and of the great lamentations that were made for him, 2Chron 35:24.
Robert Jamieson, A. R. Fausset and David Brown
JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
Moreover Josiah kept a passover--(See on 4Kings 23:21). The first nine verses give an account of the preparations made for the celebration of the solemn feast [2Chron 35:1-9]. The day appointed by the law was kept on this occasion (compare 2Chron 30:2, 2Chron 30:13). The priests were ranged in their courses and exhorted to be ready for their duties in the manner that legal purity required (compare 2Chron 29:5). The Levites, the ministers or instructors of the people in all matters pertaining to the divine worship, were commanded (2Chron 35:3) to "put the holy ark in the house which Solomon did build." Their duty was to transport the ark from place to place according to circumstances. Some think that it had been ignominiously put away from the sanctuary by order of some idolatrous king, probably Manasseh, who set a carved image in the house of God (2Chron 33:7), or Amon; while others are of opinion that it had been temporarily removed by Josiah himself into some adjoining chamber, during the repairs on the temple. In replacing it, the Levites had evidently carried it upon their shoulders, deeming that still to be the duty which the law imposed on them. But Josiah reminded them of the change of circumstances. As the service of God was now performed in a fixed and permanent temple, they were not required to be bearers of the ark any longer; and, being released from the service, they should address themselves with the greater alacrity to the discharge of other functions.
35:135:1: Եւ արա՛ր Յովսիաս զպասեքն Տեառն Աստուծոյ իւրոյ. եւ զենին զպասեքն ՚ի չորեքտասաներորդում աւուր ամսոյն առաջնոյ։
1 Յոսիասն իր Տէր Աստծու զատիկը կատարեց. զատկի գառը մորթեցին առաջին ամսի տասնչորսերորդ օրը:
35 Յովսիա Երուսաղէմի մէջ Տէրոջը զատիկը տօնեց ու զատիկը առաջին ամսուան տասնըչորրորդ օրը մորթեցին։
Եւ արար [474]Յովսիաս զպասեքն Տեառն [475]Աստուծոյ իւրոյ``. եւ զենին զպասեքն ի չորեքտասաներորդում աւուր ամսոյն առաջնոյ:

35:1: Եւ արա՛ր Յովսիաս զպասեքն Տեառն Աստուծոյ իւրոյ. եւ զենին զպասեքն ՚ի չորեքտասաներորդում աւուր ամսոյն առաջնոյ։
1 Յոսիասն իր Տէր Աստծու զատիկը կատարեց. զատկի գառը մորթեցին առաջին ամսի տասնչորսերորդ օրը:
35 Յովսիա Երուսաղէմի մէջ Տէրոջը զատիկը տօնեց ու զատիկը առաջին ամսուան տասնըչորրորդ օրը մորթեցին։
zohrab-1805▾ eastern-1994▾ western am▾
35:135:1 И совершил Иосия в Иерусалиме пасху Господу, и закололи пасхального агнца в четырнадцатый {день} первого месяца.
35:1 καὶ και and; even ἐποίησεν ποιεω do; make Ιωσιας ιωσιας Iōsias; Iosias τὸ ο the φασεχ φασεχ the κυρίῳ κυριος lord; master θεῷ θεος God αὐτοῦ αυτος he; him καὶ και and; even ἔθυσαν θυω immolate; sacrifice τὸ ο the φασεχ φασεχ the τεσσαρεσκαιδεκάτῃ τεσσαρεσκαιδεκατος fourteenth τοῦ ο the μηνὸς μην.1 month τοῦ ο the πρώτου πρωτος first; foremost
35:1 וַ wa וְ and יַּ֨עַשׂ yyˌaʕaś עשׂה make יֹאשִׁיָּ֧הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah בִֽ vˈi בְּ in ירוּשָׁלִַ֛ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem פֶּ֖סַח pˌesaḥ פֶּסַח Passover לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וַ wa וְ and יִּשְׁחֲט֣וּ yyišḥᵃṭˈû שׁחט slaughter הַ ha הַ the פֶּ֔סַח ppˈesaḥ פֶּסַח Passover בְּ bᵊ בְּ in אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four עָשָׂ֖ר ʕāśˌār עָשָׂר -teen לַ la לְ to † הַ the חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month הָ hā הַ the רִאשֹֽׁון׃ rišˈôn רִאשֹׁון first
35:1. fecit autem Iosias in Hierusalem phase Domino quod immolatum est quartadecima die mensis primiAnd Josias kept a phase to the Lord in Jerusalem, and it was sacrificed on the fourteenth day of the first month.
1. And Josiah kept a passover unto the LORD in Jerusalem: and they killed the passover on the fourteenth of the first month.
35:1. Now Josiah kept the Passover to the Lord in Jerusalem, and it was immolated on the fourteenth day of the first month.
35:1. Moreover Josiah kept a passover unto the LORD in Jerusalem: and they killed the passover on the fourteenth [day] of the first month.
Moreover Josiah kept a passover unto the LORD in Jerusalem: and they killed the passover on the fourteenth [day] of the first month:

35:1 И совершил Иосия в Иерусалиме пасху Господу, и закололи пасхального агнца в четырнадцатый {день} первого месяца.
35:1
καὶ και and; even
ἐποίησεν ποιεω do; make
Ιωσιας ιωσιας Iōsias; Iosias
τὸ ο the
φασεχ φασεχ the
κυρίῳ κυριος lord; master
θεῷ θεος God
αὐτοῦ αυτος he; him
καὶ και and; even
ἔθυσαν θυω immolate; sacrifice
τὸ ο the
φασεχ φασεχ the
τεσσαρεσκαιδεκάτῃ τεσσαρεσκαιδεκατος fourteenth
τοῦ ο the
μηνὸς μην.1 month
τοῦ ο the
πρώτου πρωτος first; foremost
35:1
וַ wa וְ and
יַּ֨עַשׂ yyˌaʕaś עשׂה make
יֹאשִׁיָּ֧הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah
בִֽ vˈi בְּ in
ירוּשָׁלִַ֛ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem
פֶּ֖סַח pˌesaḥ פֶּסַח Passover
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּשְׁחֲט֣וּ yyišḥᵃṭˈû שׁחט slaughter
הַ ha הַ the
פֶּ֔סַח ppˈesaḥ פֶּסַח Passover
בְּ bᵊ בְּ in
אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four
עָשָׂ֖ר ʕāśˌār עָשָׂר -teen
לַ la לְ to
הַ the
חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month
הָ הַ the
רִאשֹֽׁון׃ rišˈôn רִאשֹׁון first
35:1. fecit autem Iosias in Hierusalem phase Domino quod immolatum est quartadecima die mensis primi
And Josias kept a phase to the Lord in Jerusalem, and it was sacrificed on the fourteenth day of the first month.
35:1. Now Josiah kept the Passover to the Lord in Jerusalem, and it was immolated on the fourteenth day of the first month.
35:1. Moreover Josiah kept a passover unto the LORD in Jerusalem: and they killed the passover on the fourteenth [day] of the first month.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6. Празднованию Пасхи при Иосии в 4: кн. Царств посвящено всего 3: стиха (XXIII:21–23); во 2: Пар оно изложено с великой подробностью, ст. 1–19, которая вполне отвечает отмеченной обеими книгами исключительной торжественности этого праздника при Иосии (по ст. 21: 4: Цар «не была совершена такая Пасха от дней судей, которые судили Израиля, и во все дни царей Израильских и царей Иудейских» по ст. 17: 2: Пар «не была совершаема Пасха такая у Израиля от дней Самуила, пророка, и из всех царей Израильских ни один не совершал такой Пасхи, какую совершил Иосия» . Конечно, настаивать на строго буквалистической точности этих замечаний в приложении ко всей предшествующей истории Израиля нет надобности). Большая подробность рассказа 2: Пар выражается уже в указании, ст. 1, дня совершения Пасхи: 14-го нисана, т. е. в день, назначенный для того законом Моисеевым (Исх XII:6; Лев XXIII:5; Чис XXIII:16). Затем сюда относится произведенное Иосией упорядочение черед священнических и левитских (ст. 2, 4–5) и распоряжение левитам о поставлении ковчега завета на его место в храме (ст. 3). «Но должно спросить, — замечает блаж. Феодорит, — каким образом, тогда как ковчег завета был внутри во святом святых, Иосия указал левитам освятиться, чтобы поставить святой ковчег в доме Божием? Это ведь означает и последующее (замечание): «и поставили кивот святый в храме, который построил Соломон сын Давидов». Я со своей стороны полагаю, что или ассириец, когда взял город при Манассии, вынес ковчег вон, или это сделал кто-либо из нечестивых царей после Езекии: Манассия или Амон, а затем уже Иосия, узнав это обстоятельство, возвратил ковчег в свое место». (Quaest. in II Paral. Patrol. s. gr., col. 855–856). Некоторые раввины, напротив, произвольно толковали слова Иосии ст. 3: в смысле распоряжения убрать ковчег — ввиду предстоящих опасностей от халдеев — в одну из пристроек храма Соломона. Текст, напротив, ясно говорит о возвращении ковчега в храм из какого-то другого места. Таким временным местопребыванием ковчега считали или некоторое тайное помещение в самом храме из числа его пристроек, или же какой-нибудь частный дом (напр. дом Шаллума, мужа пророчицы Олданы). Это, конечно, только предположения, которым следует решительно предпочесть указание текста ст. 3: из слов Иосии к левитам: «нет вам нужды носить (его) на раменах» видно, что — по той или иной причине — ковчег был также переносим левитами, как было некогда во время странствования евреев по пустыне (ср. у проф. Гуляева . Исторические книги, с. 582).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Reign of Josiah. B. C. 623.

1 Moreover Josiah kept a passover unto the LORD in Jerusalem: and they killed the passover on the fourteenth day of the first month. 2 And he set the priests in their charges, and encouraged them to the service of the house of the LORD, 3 And said unto the Levites that taught all Israel, which were holy unto the LORD, Put the holy ark in the house which Solomon the son of David king of Israel did build; it shall not be a burden upon your shoulders: serve now the LORD your God, and his people Israel, 4 And prepare yourselves by the houses of your fathers, after your courses, according to the writing of David king of Israel, and according to the writing of Solomon his son. 5 And stand in the holy place according to the divisions of the families of the fathers of your brethren the people, and after the division of the families of the Levites. 6 So kill the passover, and sanctify yourselves, and prepare your brethren, that they may do according to the word of the LORD by the hand of Moses. 7 And Josiah gave to the people, of the flock, lambs and kids, all for the passover offerings, for all that were present, to the number of thirty thousand, and three thousand bullocks: these were of the king's substance. 8 And his princes gave willingly unto the people, to the priests, and to the Levites: Hilkiah and Zechariah and Jehiel, rulers of the house of God, gave unto the priests for the passover offerings two thousand and six hundred small cattle, and three hundred oxen. 9 Conaniah also, and Shemaiah and Nethaneel, his brethren, and Hashabiah and Jeiel and Jozabad, chief of the Levites, gave unto the Levites for passover offerings five thousand small cattle, and five hundred oxen. 10 So the service was prepared, and the priests stood in their place, and the Levites in their courses, according to the king's commandment. 11 And they killed the passover, and the priests sprinkled the blood from their hands, and the Levites flayed them. 12 And they removed the burnt offerings, that they might give according to the divisions of the families of the people, to offer unto the LORD, as it is written in the book of Moses. And so did they with the oxen. 13 And they roasted the passover with fire according to the ordinance: but the other holy offerings sod they in pots, and in caldrons, and in pans, and divided them speedily among all the people. 14 And afterward they made ready for themselves, and for the priests: because the priests the sons of Aaron were busied in offering of burnt offerings and the fat until night; therefore the Levites prepared for themselves, and for the priests the sons of Aaron. 15 And the singers the sons of Asaph were in their place, according to the commandment of David, and Asaph, and Heman, and Jeduthun the king's seer; and the porters waited at every gate; they might not depart from their service; for their brethren the Levites prepared for them. 16 So all the service of the LORD was prepared the same day, to keep the passover, and to offer burnt offerings upon the altar of the LORD, according to the commandment of king Josiah. 17 And the children of Israel that were present kept the passover at that time, and the feast of unleavened bread seven days. 18 And there was no passover like to that kept in Israel from the days of Samuel the prophet; neither did all the kings of Israel keep such a passover as Josiah kept, and the priests, and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem. 19 In the eighteenth year of the reign of Josiah was this passover kept.
The destruction which Josiah made of idols and idolatry was more largely related in the Kings, but just mentioned here in the foregoing chapter (v. 33); but his solemnizing the passover, which was touched upon there (2 Kings xxiii. 21), is very particularly related here. Many were the feasts of the Lord, appointed by the ceremonial law, but the passover was the chief. It began them all in the night wherein Israel came out of Egypt; it concluded them all in the night wherein Christ was betrayed; and in the celebration of it Hezekiah and Josiah, those two great reformers, revived religion in their day. The ordinance of the Lord's supper resembles the passover more than it does any of the Jewish festivals; and the due observance of that ordinance, according to the rule, is an instance and means both of the growing purity and beauty of churches and of the growing piety and devotion of particular Christians. Religion cannot flourish where that passover is either wholly neglected or not duly observed; return to that, revive that, make a solemn business of that affecting binding ordinance, and then, it is to be hoped, there will be a reformation in other instances also.
In the account we had of Hezekiah's passover the great zeal of the people was observable, and the transport of devout affection that they were in; but little of the same spirit appears here. It was more in compliance with the king that they all kept the passover (v. 17, 18) than from any great inclination they had to it themselves. Some pride they took in this form of godliness, but little pleasure in the power of it. But, whatever defect there was among the people in the spirit of the duty, both the magistrates and the ministers did their part and took care that the external part of the service should be performed with due solemnity.
I. The king exhorted and directed, quickened and encouraged, the priests and Levites to do their office in this solemnity. Perhaps he saw them remiss and indifferent, unwilling to go out of their road or mend their pace. If ministers are so, it is not amiss for any, but most proper for magistrates, to stir them up to their business. Say to Archippus, Take heed to thy ministry, Col. iv. 17. Let us see how this good king managed his clergy upon this occasion. 1. He reduced them to the office they were appointed to by the law of Moses (v. 6) and the order they were put into by David and Solomon, v. 4. He set them in their charge, v. 2. He did not cut them out new work, nor put them into any new method, but called them back to their institution. Their courses were settled in writing; let them have recourse to that writing, and marshal themselves according to the divisions of their families, v. 5. Our rule is settled in the written word; let magistrates take care that ministers walk according to that rule and they do their duty. 2. He ordered the ark to be put in its place. It should seem, it had of late been displaced, either by the wicked kings, to make room for their idols in the most holy place, or by Hezekiah, to make room for the workmen that repaired the temple. However it was, Josiah bids the Levites put the ark in the house (v. 3), and not carry it about from place to place, as perhaps of late they had done, justifying themselves therein by the practice before the temple was built. Now that the priests were discharged from this burden of the ark they must be careful in other services about it. 3. He charged them to serve God and his people Israel, v. 3. Ministers must look upon themselves as servants both to Christ and to his church for his sake, 2 Cor. iv. 5. They must take care, and take pains, and lay out themselves to the utmost, (1.) For the glory and honour of God, and to advance the interests of his kingdom among men. Paul, a servant of God, Tit. i. 1. (2.) For the welfare and benefit of his people, not as having dominion over their faith, but as helpers of their holiness and joy; and there will be no difficulty, in the strength of God, in honestly serving these two masters. 4. He charged them to sanctify themselves, and prepare their brethren, v. 6. Ministers' work must begin at home, and they must sanctify themselves in the first place, purify themselves from sin, sequester themselves from the world, and devote themselves to God. But it must not end there; they must do what they can to prepare their brethren by admonishing, instructing, exhorting, quickening, and comforting, them. The preparation of the heart is indeed from the Lord; but ministers must be instruments in his hand. 5. He encouraged them to the service, v. 2. He spoke comfortably to them, as Hezekiah did, ch. xxx. 22. He promised them his countenance. Note, Those whom we charge we should encourage. Most people love to be commended, and will be wrought upon by encouragements more than by threats.
II. The king and the princes, influenced by his example, gave liberally for the bearing of the charges of this passover. The ceremonial services were expensive, which perhaps was one reason why they had been neglected. People had not zeal enough to be at the charge of them; nor were they now very fond of them, for that reason, and therefore, 1. Josiah, at his own proper cost, furnished the congregation with paschal lambs, and other sacrifices, to be offered during the seven days of the feast. He allowed out of his own estate 30,000 lambs for passover offerings, which the offerers were to feast upon, and 3000 bullocks (v. 7) to be offered during the following seven days. Note, Those who are serious in religion should, when they persuade others to do that which is good, make it as cheap and easy to them as may be. And where God sows plentifully he expects to reap accordingly. It is to be feared that the congregation generally had not come provided; so that, if Josiah had not furnished them, the work of God must have stood still. 2. The chief of the priests, who were men of great estates, contributed towards the priests' charges, as Josiah did towards the people's. The princes (v. 8), that is, the chief of the priests, the princes of the holy tribe, rulers of the house of God, bore the priests' charges. And some of the rich and great men of the Levites furnished them also with cattle, both great and small, for offerings, v. 9. For, as to those that sincerely desire to be found in the way of their duty, Providence sometimes raises up friends to bear them out in it, beyond what they could have expected.
III. The priests and Levites performed their office very readily, v. 10. They killed the paschal lambs in the court of the temple, the priests sprinkled the blood upon the altar, the Levites flayed them, and then gave the flesh to the people according to their families (v. 11, 12), not fewer than ten, nor more than twenty, to a lamb. They took it to their several apartments, roasted it, and ate it according to the ordinance, v. 13. As for the other sacrifices that were eucharistical, the flesh of them was boiled according to the law of the peace-offerings and was divided speedily among the people, that they might feast upon it as a token of their joy in the atonement made and their reconciliation to God thereby. And, lastly, The priests and Levites took care to honour God by eating of the passover themselves, v. 14. Let not ministers think that the care they take for the souls of others will excuse their neglect of their own, or that being employed so much in public worship will supersede the religious exercises of their closets and families. The Levites here mace ready for themselves and for the priests, because the priests were wholly taken up all day in the service of the altar; therefore, that they might not have their lamb to dress when they should eat it, the Levites got it ready for them against supper time. Let ministers learn hence to help one another, and to forward one another's work, as brethren, and fellow-servants of the same Master.
IV. The singers and porters attended in their places, and did their office, v. 15. The singers with their sacred songs and music expressed and excited the joy of the congregation, and made the service very pleasant to them; and the porters at the gates took care that there should be no breaking in of any thing to defile or disquiet the assembly, nor going out of any from it, that none should steal away till the service was done. While they were thus employed their brethren the Levites prepared paschal lambs for them.
V. The whole solemnity was performed with great exactness, according to the law (v. 16, 17), and, upon that account, there was none like it since Samuel's time (v. 18), for in Hezekiah's passover there were several irregularities. And bishop Patrick observes that in this also it exceeded the other passovers which the preceding kings had kept, that though Josiah was by no means so rich as David, and Solomon, and Jehoshaphat, yet he furnished the whole congregation with beasts for sacrifice, both paschal and eucharistical, at his own proper cost and charge, which was more than any king ever did before him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:1: Josiah: The whole solemnity was performed with great exactness according to the law, and upon that account there was none like it since Samuel's time; for even in Hezekiah's passover there were several irregularities. Bp. Patrick observes, that in this also it exceeded the other passovers which preceding things had kept, that though Josiah was by no means so rich as David, or Solomon, or Jehoshaphat, yet he furnished the congregation with beasts for sacrifice, both paschal and eucharistical, at his own proper cost and charge, which was more than any king ever did before. ch2 30:1-27; Kg2 23:21-23
the fourteenth: Exo 12:6; Num 9:3; Deu 16:1-8; Ezr 6:19; Eze 45:21; Josiah's solemnization of the passover, which is merely alluded to at Kg2 23:21, is very particularly related her, while the destruction of idolatry is largely related in the Kings, and here only touched upon. The feasts of the Lord God, appointed by the ceremonial law, were very numerous; but the passover was the chief. It was the first which was solemnized in the night wherein Israel came out of Egypt, and ushered in those which were afterwards instituted, and it was the last great feast which was held in the night wherein Christ was betrayed, before the vail of the temple was rent in twain. Be means of this feast, both Josiah and Hezekiah Rev_ived religion in their day.
John Gill
Moreover, Josiah kept a passover unto the Lord in Jerusalem,.... Where only it was to be kept:
and they killed the passover on the fourteenth day of the first month; the month Nisan, as the Targum, which was the exact time of killing the passover lamb, according to the law of Moses, Ex 12:6, in the Vulgate Latin version of the Apocrypha in:"And Josias held the feast of the passover in Jerusalem unto his Lord, and offered the passover the fourteenth day of the first month;'' (1 Esdras 1:1)it is called the fourteenth moon of the first month; a phrase often used in ecclesiastical writers, when speaking of the time of the passover; and so we now call one of the days of the week "dies lunae", Monday.
35:235:2: Եւ կացոյց զքահանայսն ՚ի վերայ պահպանութեան իւրեանց. եւ զօրացոյց զնոսա ՚ի գործս տանն Տեառն։
2 Նա քահանաներին կանգնեցրեց իրենց պաշտօնի վրայ եւ յորդորեց նրանց կատարելու Տիրոջ տան ծառայութիւնները:
2 Քահանաները իրենց պահպանութեանը վրայ կեցուց ու զանոնք քաջալերեց, որ Տէրոջը տանը ծառայութիւն ընեն։
Եւ կացոյց զքահանայսն ի վերայ պահպանութեան իւրեանց, եւ զօրացոյց զնոսա ի գործս տանն Տեառն:

35:2: Եւ կացոյց զքահանայսն ՚ի վերայ պահպանութեան իւրեանց. եւ զօրացոյց զնոսա ՚ի գործս տանն Տեառն։
2 Նա քահանաներին կանգնեցրեց իրենց պաշտօնի վրայ եւ յորդորեց նրանց կատարելու Տիրոջ տան ծառայութիւնները:
2 Քահանաները իրենց պահպանութեանը վրայ կեցուց ու զանոնք քաջալերեց, որ Տէրոջը տանը ծառայութիւն ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
35:235:2 И поставил он священников на местах их, и ободрял их на служение в доме Господнем,
35:2 καὶ και and; even ἔστησεν ιστημι stand; establish τοὺς ο the ἱερεῖς ιερευς priest ἐπὶ επι in; on τὰς ο the φυλακὰς φυλακη prison; watch αὐτῶν αυτος he; him καὶ και and; even κατίσχυσεν κατισχυω force down; prevail αὐτοὺς αυτος he; him εἰς εις into; for τὰ ο the ἔργα εργον work οἴκου οικος home; household κυρίου κυριος lord; master
35:2 וַ wa וְ and יַּעֲמֵ֥ד yyaʕᵃmˌēḏ עמד stand הַ ha הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest עַל־ ʕal- עַל upon מִשְׁמְרֹותָ֑ם mišmᵊrôṯˈām מִשְׁמֶרֶת guard-post וַֽ wˈa וְ and יְחַזְּקֵ֔ם yᵊḥazzᵊqˈēm חזק be strong לַ la לְ to עֲבֹודַ֖ת ʕᵃvôḏˌaṯ עֲבֹדָה work בֵּ֥ית bˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
35:2. et constituit sacerdotes in officiis suis hortatusque est eos ut ministrarent in domo DominiAnd he set the priests in their offices, and exhorted them to minister in the house of the Lord.
2. And he set the priests in their charges, and encouraged them to the service of the house of the LORD.
35:2. And he appointed the priests in their offices, and he exhorted them to minister in the house of the Lord.
35:2. And he set the priests in their charges, and encouraged them to the service of the house of the LORD,
And he set the priests in their charges, and encouraged them to the service of the house of the LORD:

35:2 И поставил он священников на местах их, и ободрял их на служение в доме Господнем,
35:2
καὶ και and; even
ἔστησεν ιστημι stand; establish
τοὺς ο the
ἱερεῖς ιερευς priest
ἐπὶ επι in; on
τὰς ο the
φυλακὰς φυλακη prison; watch
αὐτῶν αυτος he; him
καὶ και and; even
κατίσχυσεν κατισχυω force down; prevail
αὐτοὺς αυτος he; him
εἰς εις into; for
τὰ ο the
ἔργα εργον work
οἴκου οικος home; household
κυρίου κυριος lord; master
35:2
וַ wa וְ and
יַּעֲמֵ֥ד yyaʕᵃmˌēḏ עמד stand
הַ ha הַ the
כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest
עַל־ ʕal- עַל upon
מִשְׁמְרֹותָ֑ם mišmᵊrôṯˈām מִשְׁמֶרֶת guard-post
וַֽ wˈa וְ and
יְחַזְּקֵ֔ם yᵊḥazzᵊqˈēm חזק be strong
לַ la לְ to
עֲבֹודַ֖ת ʕᵃvôḏˌaṯ עֲבֹדָה work
בֵּ֥ית bˌêṯ בַּיִת house
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
35:2. et constituit sacerdotes in officiis suis hortatusque est eos ut ministrarent in domo Domini
And he set the priests in their offices, and exhorted them to minister in the house of the Lord.
35:2. And he appointed the priests in their offices, and he exhorted them to minister in the house of the Lord.
35:2. And he set the priests in their charges, and encouraged them to the service of the house of the LORD,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:2: charges: Ch2 23:8, Ch2 23:18, Ch2 31:2; Num 18:5-7; ch1 24:1-31; Ezr 6:18
encouraged: Ch2 29:5-11, Ch2 31:2; Ch1 22:19
John Gill
And he set the priests in their charges,.... In their offices, and in their proper places, to execute them:
and encouraged them to the service of the house of the Lord; to attend it with cheerfulness and constancy, and do it according to the will of God, promising his favour and protection.
35:335:3: Եւ ասէ ցՂեւտացիսն եւ ցզօրաւորսն յամենայն Իսրայէլի, սրբել զնոսա Տեառն. եւ եդին զտապանակն սրբութեան ՚ի տանն զոր շինեաց Սողոմոն որդի Դաւթի արքայի Իսրայէլի. եւ ասէ արքայ. Ո՛չ է ձեզ բառնալ ՚ի վերայ ուսոց՝ եւ ո՛չ ինչ. արդ՝ պաշտեցէ՛ք զՏէր Աստուած ձեր, եւ զժողովուրդ նորա զԻսրայէլ[4749]. [4749] Ոմանք. Որդի Դաւթի արքայ Իսրայէլի։
3 Նա ասաց ղեւտացիներին՝ ամբողջ Իսրայէլի վերակացուներին, որ պէտք է նուիրուել Տիրոջը եւ սուրբ տապանակը դնել այն տանը, որը շինել էր Իսրայէլի արքայ Դաւթի որդի Սողոմոնը: Արքան ասաց. «Դուք ոչ մի բան չպէտք է վերցնէք ուսերի վրայ: Արդ, ծառայեցէ՛ք ձեր Տէր Աստծուն եւ նրա ժողովրդին՝ իսրայէլացիներին:
3 Բոլոր Իսրայէլին սորվեցնող ու Տէրոջը նուիրուած Ղեւտացիներուն ըսաւ. «Սուրբ տապանակը Իսրայէլի թագաւորին, Դաւիթին որդիին Սողոմոնին, շինած տունը դրէք, ձեր ուսերուն վրայ բեռ թող չըլլայ ու ձեր Տէր Աստուծոյն ու անոր ժողովուրդին Իսրայէլին ծառայութիւն ըրէ՛ք։
Եւ ասէ [476]ցՂեւտացիսն եւ ցզօրաւորսն յամենայն Իսրայելի, սրբել զնոսա Տեառն. եւ եդին`` զտապանակն սրբութեան ի տանն զոր շինեաց Սողոմոն որդի Դաւթի արքայի Իսրայելի. [477]եւ ասէ արքայ.`` Ոչ է ձեզ բառնալ ի վերայ ուսոց եւ ոչ ինչ. արդ պաշտեցէք զՏէր Աստուած ձեր եւ զժողովուրդ նորա զԻսրայէլ:

35:3: Եւ ասէ ցՂեւտացիսն եւ ցզօրաւորսն յամենայն Իսրայէլի, սրբել զնոսա Տեառն. եւ եդին զտապանակն սրբութեան ՚ի տանն զոր շինեաց Սողոմոն որդի Դաւթի արքայի Իսրայէլի. եւ ասէ արքայ. Ո՛չ է ձեզ բառնալ ՚ի վերայ ուսոց՝ եւ ո՛չ ինչ. արդ՝ պաշտեցէ՛ք զՏէր Աստուած ձեր, եւ զժողովուրդ նորա զԻսրայէլ[4749].
[4749] Ոմանք. Որդի Դաւթի արքայ Իսրայէլի։
3 Նա ասաց ղեւտացիներին՝ ամբողջ Իսրայէլի վերակացուներին, որ պէտք է նուիրուել Տիրոջը եւ սուրբ տապանակը դնել այն տանը, որը շինել էր Իսրայէլի արքայ Դաւթի որդի Սողոմոնը: Արքան ասաց. «Դուք ոչ մի բան չպէտք է վերցնէք ուսերի վրայ: Արդ, ծառայեցէ՛ք ձեր Տէր Աստծուն եւ նրա ժողովրդին՝ իսրայէլացիներին:
3 Բոլոր Իսրայէլին սորվեցնող ու Տէրոջը նուիրուած Ղեւտացիներուն ըսաւ. «Սուրբ տապանակը Իսրայէլի թագաւորին, Դաւիթին որդիին Սողոմոնին, շինած տունը դրէք, ձեր ուսերուն վրայ բեռ թող չըլլայ ու ձեր Տէր Աստուծոյն ու անոր ժողովուրդին Իսրայէլին ծառայութիւն ըրէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
35:335:3 и сказал левитам, наставникам всех Израильтян, посвященным Господу: поставьте ковчег святый в храме, который построил Соломон, сын Давидов, царь Израилев; нет вам нужды носить {его} на раменах; служите теперь Господу Богу нашему и народу Его Израилю;
35:3 καὶ και and; even εἶπεν επω say; speak τοῖς ο the Λευίταις λευιτης Leuΐtēs; Leitis τοῖς ο the δυνατοῖς δυνατος possible; able ἐν εν in παντὶ πας all; every Ισραηλ ισραηλ.1 Israel τοῦ ο the ἁγιασθῆναι αγιαζω hallow αὐτοὺς αυτος he; him τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even ἔθηκαν τιθημι put; make τὴν ο the κιβωτὸν κιβωτος ark τὴν ο the ἁγίαν αγιος holy εἰς εις into; for τὸν ο the οἶκον οικος home; household ὃν ος who; what ᾠκοδόμησεν οικοδομεω build Σαλωμων σαλωμων son Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the βασιλέως βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king οὐκ ου not ἔστιν ειμι be ὑμῖν υμιν you ἆραι αιρω lift; remove ἐπ᾿ επι in; on ὤμων ωμος shoulder οὐθέν ουδεις no one; not one νῦν νυν now; present οὖν ουν then λειτουργήσατε λειτουργεω employed; minister τῷ ο the κυρίῳ κυριος lord; master θεῷ θεος God ὑμῶν υμων your καὶ και and; even τῷ ο the λαῷ λαος populace; population αὐτοῦ αυτος he; him Ισραηλ ισραηλ.1 Israel
35:3 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לַ֠ la לְ to † הַ the לְוִיִּם lᵊwiyyˌim לֵוִי Levite הַה *ha הַ the מְּבִינִ֨יםמבונים *mmᵊvînˌîm בין understand לְ lᵊ לְ to כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel הַ ha הַ the קְּדֹושִׁ֣ים qqᵊḏôšˈîm קָדֹושׁ holy לַ la לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH תְּנ֤וּ tᵊnˈû נתן give אֶת־ ʔeṯ- אֵת [object marker] אֲרֹון־ ʔᵃrôn- אֲרֹון ark הַ ha הַ the קֹּ֨דֶשׁ֙ qqˈōḏeš קֹדֶשׁ holiness בַּ֠ ba בְּ in † הַ the בַּיִת bbayˌiṯ בַּיִת house אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] בָּנָ֜ה bānˈā בנה build שְׁלֹמֹ֤ה šᵊlōmˈō שְׁלֹמֹה Solomon בֶן־ ven- בֵּן son דָּוִיד֙ dāwîḏ דָּוִד David מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֵין־ ʔên- אַיִן [NEG] לָכֶ֥ם lāḵˌem לְ to מַשָּׂ֖א maśśˌā מַשָּׂא burden בַּ ba בְּ in † הַ the כָּתֵ֑ף kkāṯˈēf כָּתֵף shoulder עַתָּ֗ה ʕattˈā עַתָּה now עִבְדוּ֙ ʕivᵊḏˌû עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] עַמֹּ֥ו ʕammˌô עַם people יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
35:3. Levitis quoque ad quorum eruditionem omnis Israhel sanctificabatur Domino locutus est ponite arcam in sanctuario templi quod aedificavit Salomon filius David rex Israhel nequaquam enim eam ultra portabitis nunc autem ministrate Domino Deo vestro et populo eius IsrahelAnd he spoke to the Levites, by whose instruction all Israel was sanctified to the Lord, saying: Put the ark in the sanctuary of the temple, which Solomon the son of David king of Israel built: for you shall carry it no more: but minister now to the Lord your God, and to his people Israel.
3. And he said unto the Levites that taught all Israel, which were holy unto the LORD, Put the holy ark in the house which Solomon the son of David king of Israel did build; there shall no more be a burden upon your shoulders: now serve the LORD your God, and his people Israel.
35:3. Also, he spoke with the Levites, by whose instruction all of Israel was sanctified to the Lord, saying: “Place the ark in the sanctuary of the temple, which Solomon, the son of David, the king of Israel, built. For never again shall you carry it. Instead, now you shall minister to the Lord your God, and to his people Israel.
35:3. And said unto the Levites that taught all Israel, which were holy unto the LORD, Put the holy ark in the house which Solomon the son of David king of Israel did build; [it shall] not [be] a burden upon [your] shoulders: serve now the LORD your God, and his people Israel,
And said unto the Levites that taught all Israel, which were holy unto the LORD, Put the holy ark in the house which Solomon the son of David king of Israel did build; [it shall] not [be] a burden upon [your] shoulders: serve now the LORD your God, and his people Israel:

35:3 и сказал левитам, наставникам всех Израильтян, посвященным Господу: поставьте ковчег святый в храме, который построил Соломон, сын Давидов, царь Израилев; нет вам нужды носить {его} на раменах; служите теперь Господу Богу нашему и народу Его Израилю;
35:3
καὶ και and; even
εἶπεν επω say; speak
τοῖς ο the
Λευίταις λευιτης Leuΐtēs; Leitis
τοῖς ο the
δυνατοῖς δυνατος possible; able
ἐν εν in
παντὶ πας all; every
Ισραηλ ισραηλ.1 Israel
τοῦ ο the
ἁγιασθῆναι αγιαζω hallow
αὐτοὺς αυτος he; him
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
ἔθηκαν τιθημι put; make
τὴν ο the
κιβωτὸν κιβωτος ark
τὴν ο the
ἁγίαν αγιος holy
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
ὃν ος who; what
ᾠκοδόμησεν οικοδομεω build
Σαλωμων σαλωμων son
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
βασιλέως βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
εἶπεν επω say; speak
ο the
βασιλεύς βασιλευς monarch; king
οὐκ ου not
ἔστιν ειμι be
ὑμῖν υμιν you
ἆραι αιρω lift; remove
ἐπ᾿ επι in; on
ὤμων ωμος shoulder
οὐθέν ουδεις no one; not one
νῦν νυν now; present
οὖν ουν then
λειτουργήσατε λειτουργεω employed; minister
τῷ ο the
κυρίῳ κυριος lord; master
θεῷ θεος God
ὑμῶν υμων your
καὶ και and; even
τῷ ο the
λαῷ λαος populace; population
αὐτοῦ αυτος he; him
Ισραηλ ισραηλ.1 Israel
35:3
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לַ֠ la לְ to
הַ the
לְוִיִּם lᵊwiyyˌim לֵוִי Levite
הַה
*ha הַ the
מְּבִינִ֨יםמבונים
*mmᵊvînˌîm בין understand
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הַ ha הַ the
קְּדֹושִׁ֣ים qqᵊḏôšˈîm קָדֹושׁ holy
לַ la לְ to
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
תְּנ֤וּ tᵊnˈû נתן give
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹון־ ʔᵃrôn- אֲרֹון ark
הַ ha הַ the
קֹּ֨דֶשׁ֙ qqˈōḏeš קֹדֶשׁ holiness
בַּ֠ ba בְּ in
הַ the
בַּיִת bbayˌiṯ בַּיִת house
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
בָּנָ֜ה bānˈā בנה build
שְׁלֹמֹ֤ה šᵊlōmˈō שְׁלֹמֹה Solomon
בֶן־ ven- בֵּן son
דָּוִיד֙ dāwîḏ דָּוִד David
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֵין־ ʔên- אַיִן [NEG]
לָכֶ֥ם lāḵˌem לְ to
מַשָּׂ֖א maśśˌā מַשָּׂא burden
בַּ ba בְּ in
הַ the
כָּתֵ֑ף kkāṯˈēf כָּתֵף shoulder
עַתָּ֗ה ʕattˈā עַתָּה now
עִבְדוּ֙ ʕivᵊḏˌû עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s)
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
עַמֹּ֥ו ʕammˌô עַם people
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
35:3. Levitis quoque ad quorum eruditionem omnis Israhel sanctificabatur Domino locutus est ponite arcam in sanctuario templi quod aedificavit Salomon filius David rex Israhel nequaquam enim eam ultra portabitis nunc autem ministrate Domino Deo vestro et populo eius Israhel
And he spoke to the Levites, by whose instruction all Israel was sanctified to the Lord, saying: Put the ark in the sanctuary of the temple, which Solomon the son of David king of Israel built: for you shall carry it no more: but minister now to the Lord your God, and to his people Israel.
35:3. Also, he spoke with the Levites, by whose instruction all of Israel was sanctified to the Lord, saying: “Place the ark in the sanctuary of the temple, which Solomon, the son of David, the king of Israel, built. For never again shall you carry it. Instead, now you shall minister to the Lord your God, and to his people Israel.
35:3. And said unto the Levites that taught all Israel, which were holy unto the LORD, Put the holy ark in the house which Solomon the son of David king of Israel did build; [it shall] not [be] a burden upon [your] shoulders: serve now the LORD your God, and his people Israel,
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Adam Clarke: Commentary on the Bible - 1831
35:3: Put the holy ark in the house - It is likely that the priests had secured this when they found that the idolatrous kings were determined to destroy every thing that might lead the people to the worship of the true God. And now, as all appears to be well established, the ark is ordered to be put into its own place.
For an ample account of this passover and the reformation that was then made, see on Kg2 23:1 (note), etc., and the places marked in the margin.
2 Chronicles 35:11
Albert Barnes: Notes on the Bible - 1834
35:3: Put the holy ark etc - The ark of the covenant may have been temporarily removed from the holy of holies while Josiah effected necessary repairs.
It shall not be a burden upon your shoulders - The removing and replacing the ark Josiah means "shall not henceforth be your duty. The ark shall remain undisturbed in the holy of holies. You shall return to your old employments, to the service of God and the instruction of the people."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:3: the Levites: Ch2 17:8, Ch2 17:9, Ch2 30:22; Deu 33:10; Neh 8:7, Neh 8:8; Mal 2:7
Put: Ch2 8:11, Ch2 34:14
in the house: Ch2 5:7
not be: Num. 4:15-49; Ch1 23:26
serve now: Num 8:19, Num 16:9, Num 16:10; Co2 4:5
Geneva 1599
And said unto the Levites that (b) taught all Israel, which were holy unto the LORD, Put the holy ark in the house which Solomon the son of David king of Israel did build; [it shall] not [be] a (c) burden upon [your] shoulders: serve now the LORD your God, and his people Israel,
(b) So that the Levites charge was not only to minister in the temple, but also to instruct the people in the word of God.
(c) As it was before the temple was built: therefore your office is to teach the people and to praise God.
John Gill
And said unto the Levites that taught all Israel,.... Whose business it was to go through the several tribes, and instruct them in the knowledge of God, his word and worship, statutes and ordinances. In an ancient MS. mentioned by Junius, it is read, "who prepared for all Israel the holy things", &c.
which were holy unto the Lord; who were consecrated to the name of the Lord, as the Targum, dedicated to his worship and service; or it may signify the holy things they taught or prepared:
these put the holy ark in the house which Solomon the son of David king of Israel did build; which some think was removed from thence by Amon, and an idol put in its room, which is the greater trespass he is said to be guilty of, 2Chron 33:23 others, that it was privately removed by the high priest in idolatrous times, and laid up in some secret place for the preservation of it; but rather the truth is, that it had been removed by the order of Josiah, for the sake of the repairs of the most holy place; and this being done, he orders it to be replaced; and though the Levites might not go into the holy of holies, yet they could carry it to the entrance of the holy place, and the priests from thence to the door of the most holy place, where the high priest could receive it, and fix it in its proper place:
Tit shall not be a burden upon your shoulders; it was not now to be carried from place to place, having a fixed abode in the most holy place, and therefore they were at leisure to attend other service:
serve now the Lord your God, and his people Israel; by singing the praises of God, and slaying the passover lambs for the people.
John Wesley
The house - In the holy of holies. Whence, it may seem, it had been removed, by some of the wicked kings of Judah, possibly by Josiah's father Amon. A burden - Or, that it might not be a burden, so these words are to be joined with the former, as the reason why Solomon built this house, that the ark might have a constant and fixed habitation, and not need to be carried from place to place upon their shoulders, as it had been done while it was in the tabernacle. Ministers must look upon themselves as servants both to Christ, and to the people, for his sake. They must take care and take pains, and lay themselves out to the utmost, both for the honour and glory of God, and for the benefit of his people, not as having dominion over their faith, but as helpers of their holiness and joy.
35:435:4: եւ պատրա՛ստք լերուք ըստ տանց տոհմից ձերոց, եւ ըստ օրամտից պաշտաման ձերոյ, ըստ գրոց Դաւթայ արքայի Իսրայէլի, եւ ՚ի ձեռն թագաւորին Սողոմոնի որդւոյ նորա։
4 Պատրա՛ստ եղէք ըստ ձեր ազգատոհմերի եւ ըստ ձեր առօրեայ պաշտամունքի, ըստ Իսրայէլի արքայ Դաւթի եւ նրա որդի Սողոմոն թագաւորի գրածի:
4 Ձեր ազգատոհմերովն ու ձեր բաժանումներովը՝ Իսրայէլի թագաւորին Դաւիթին գրածին պէս ու անոր որդիին Սողոմոնին գրածին պէս պատրաստ եղէ՛ք։
եւ պատրաստք լերուք ըստ տանց տոհմից ձերոց եւ ըստ օրամտից պաշտաման ձերոյ, ըստ գրոց Դաւթայ արքայի Իսրայելի, եւ [478]ի ձեռն թագաւորին`` Սողոմոնի որդւոյ նորա:

35:4: եւ պատրա՛ստք լերուք ըստ տանց տոհմից ձերոց, եւ ըստ օրամտից պաշտաման ձերոյ, ըստ գրոց Դաւթայ արքայի Իսրայէլի, եւ ՚ի ձեռն թագաւորին Սողոմոնի որդւոյ նորա։
4 Պատրա՛ստ եղէք ըստ ձեր ազգատոհմերի եւ ըստ ձեր առօրեայ պաշտամունքի, ըստ Իսրայէլի արքայ Դաւթի եւ նրա որդի Սողոմոն թագաւորի գրածի:
4 Ձեր ազգատոհմերովն ու ձեր բաժանումներովը՝ Իսրայէլի թագաւորին Դաւիթին գրածին պէս ու անոր որդիին Սողոմոնին գրածին պէս պատրաստ եղէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
35:435:4 станьте по поколениям вашим, по чередам вашим, как предписано Давидом, царем Израилевым, и как предписано Соломоном, сыном его,
35:4 καὶ και and; even ἑτοιμάσθητε ετοιμαζω prepare κατ᾿ κατα down; by οἴκους οικος home; household πατριῶν πατρια lineage; family line ὑμῶν υμων your καὶ και and; even κατὰ κατα down; by τὰς ο the ἐφημερίας εφημερια daily group; division ὑμῶν υμων your κατὰ κατα down; by τὴν ο the γραφὴν γραφη scripture Δαυιδ δαβιδ Dabid; Thavith βασιλέως βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even διὰ δια through; because of χειρὸς χειρ hand Σαλωμων σαλωμων son αὐτοῦ αυτος he; him
35:4 וְו *wᵊ וְ and הָכִ֥ינוּהכונו *hāḵˌînû כון be firm לְ lᵊ לְ to בֵית־ vêṯ- בַּיִת house אֲבֹותֵיכֶ֖ם ʔᵃvôṯêḵˌem אָב father כְּ kᵊ כְּ as מַחְלְקֹותֵיכֶ֑ם maḥlᵊqôṯêḵˈem מַחֲלֹקֶת division בִּ bi בְּ in כְתָ֗ב ḵᵊṯˈāv כְּתָב writing דָּוִיד֙ dāwîḏ דָּוִד David מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and בְ vᵊ בְּ in מִכְתַּ֖ב miḵtˌav מִכְתָּב writing שְׁלֹמֹ֥ה šᵊlōmˌō שְׁלֹמֹה Solomon בְנֹֽו׃ vᵊnˈô בֵּן son
35:4. et praeparate vos per domos et cognationes vestras in divisionibus singulorum sicut praecepit David rex Israhel et descripsit Salomon filius eiusAnd prepare yourselves by your houses, and families according to your courses, as David king of Israel commanded, and Solomon his son hath written.
4. And prepare yourselves after your fathers’ houses by your courses, according to the writing of David king of Israel, and according to the writing of Solomon his son.
35:4. And prepare yourselves by your houses and families, within each division, just as David, the king of Israel, instructed, and just as his son Solomon has written.
35:4. And prepare [yourselves] by the houses of your fathers, after your courses, according to the writing of David king of Israel, and according to the writing of Solomon his son.
And prepare [yourselves] by the houses of your fathers, after your courses, according to the writing of David king of Israel, and according to the writing of Solomon his son:

35:4 станьте по поколениям вашим, по чередам вашим, как предписано Давидом, царем Израилевым, и как предписано Соломоном, сыном его,
35:4
καὶ και and; even
ἑτοιμάσθητε ετοιμαζω prepare
κατ᾿ κατα down; by
οἴκους οικος home; household
πατριῶν πατρια lineage; family line
ὑμῶν υμων your
καὶ και and; even
κατὰ κατα down; by
τὰς ο the
ἐφημερίας εφημερια daily group; division
ὑμῶν υμων your
κατὰ κατα down; by
τὴν ο the
γραφὴν γραφη scripture
Δαυιδ δαβιδ Dabid; Thavith
βασιλέως βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
διὰ δια through; because of
χειρὸς χειρ hand
Σαλωμων σαλωμων son
αὐτοῦ αυτος he; him
35:4
וְו
*wᵊ וְ and
הָכִ֥ינוּהכונו
*hāḵˌînû כון be firm
לְ lᵊ לְ to
בֵית־ vêṯ- בַּיִת house
אֲבֹותֵיכֶ֖ם ʔᵃvôṯêḵˌem אָב father
כְּ kᵊ כְּ as
מַחְלְקֹותֵיכֶ֑ם maḥlᵊqôṯêḵˈem מַחֲלֹקֶת division
בִּ bi בְּ in
כְתָ֗ב ḵᵊṯˈāv כְּתָב writing
דָּוִיד֙ dāwîḏ דָּוִד David
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
בְ vᵊ בְּ in
מִכְתַּ֖ב miḵtˌav מִכְתָּב writing
שְׁלֹמֹ֥ה šᵊlōmˌō שְׁלֹמֹה Solomon
בְנֹֽו׃ vᵊnˈô בֵּן son
35:4. et praeparate vos per domos et cognationes vestras in divisionibus singulorum sicut praecepit David rex Israhel et descripsit Salomon filius eius
And prepare yourselves by your houses, and families according to your courses, as David king of Israel commanded, and Solomon his son hath written.
35:4. And prepare yourselves by your houses and families, within each division, just as David, the king of Israel, instructed, and just as his son Solomon has written.
35:4. And prepare [yourselves] by the houses of your fathers, after your courses, according to the writing of David king of Israel, and according to the writing of Solomon his son.
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jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:4: the houses: ch1 9:10-34; Neh 11:10-20
after your courses: The regulations formed by David, and established by Solomon, concerning the courses of the priests and Levites, were committed to writing, and preserved, for them to refer to continually. Josiah, as well as Hezekiah, required the priests and Levites to attend to their several duties, and encouraged them therein, but he neither added, altered, not retrenched anything. he merely enforced what had been established in the law, and in the regulations made by David and the contemporary prophets: "the commandment of the king.... was by the word of the Lord." ch1 23:1-26:32
and according: Ch2 8:14
John Gill
And prepare yourselves,.... To do their work in this service of the sanctuary, the passover; that they be ready to do it, and diligent in it, and perform it according to the law of God:
by the houses of your fathers, after your courses; such of them whose turn in course it was to officiate:
according to the writing of David king of Israel, and according to the writing of Solomon his son; who had given in writing directions in what manner their courses should be observed, see 1Chron 23:1.
Robert Jamieson, A. R. Fausset and David Brown
prepare yourselves by the houses of your fathers, after your courses--Each course or division was to be composed of those who belonged to the same fathers' house.
according to the writing of David and . . . Solomon--Their injunctions are recorded (2Chron 8:14; 1Ch. 23:1-26:32).
35:535:5: Եւ կացէ՛ք ՚ի տաճարիդ՝ ըստ որոշման տանց տահմից ձերոց, առաջի եղբարց ձերոց, եւ որդւոց ժողովրդեան ձերոյ. եւ բաժին տան ցեղիդ Ղեւտացւոց[4750]. [4750] Ոմանք. Ըստ որոշման տոհմից ձերոց... ցեղից Ղեւտաց՛՛։
5 Տաճարում կանգնեցէ՛ք այն տեղերում, որ նշանակուած են ըստ ձեր ազգատոհմերի, ձեր եղբայրների եւ ձեր ժողովրդի որդիների առջեւ՝ ղեւտացիների ազգատոհմի մարդկանց յատկացուած բաժանումների համեմատ:
5 Ձեր եղբայրներուն, ժողովուրդին որդիներուն տոհմերուն որոշումներուն համեմատ ու Ղեւտացիներուն ազգատոհմերուն բաժանումներուն համեմատ, սրբարանին մէջ կեցէք։
Եւ կացէք ի տաճարիդ ըստ որոշման տանց տոհմից ձերոց, առաջի եղբարց ձերոց եւ որդւոց ժողովրդեան ձերոյ. եւ բաժնի տան ցեղիդ Ղեւտացւոց:

35:5: Եւ կացէ՛ք ՚ի տաճարիդ՝ ըստ որոշման տանց տահմից ձերոց, առաջի եղբարց ձերոց, եւ որդւոց ժողովրդեան ձերոյ. եւ բաժին տան ցեղիդ Ղեւտացւոց[4750].
[4750] Ոմանք. Ըստ որոշման տոհմից ձերոց... ցեղից Ղեւտաց՛՛։
5 Տաճարում կանգնեցէ՛ք այն տեղերում, որ նշանակուած են ըստ ձեր ազգատոհմերի, ձեր եղբայրների եւ ձեր ժողովրդի որդիների առջեւ՝ ղեւտացիների ազգատոհմի մարդկանց յատկացուած բաժանումների համեմատ:
5 Ձեր եղբայրներուն, ժողովուրդին որդիներուն տոհմերուն որոշումներուն համեմատ ու Ղեւտացիներուն ազգատոհմերուն բաժանումներուն համեմատ, սրբարանին մէջ կեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
35:535:5 и стойте во святилище, по распределениям поколений у братьев ваших, сынов народа, и по разделению поколений у левитов,
35:5 καὶ και and; even στῆτε ιστημι stand; establish ἐν εν in τῷ ο the οἴκῳ οικος home; household κατὰ κατα down; by τὰς ο the διαιρέσεις διαιρεσις division οἴκων οικος home; household πατριῶν πατρια lineage; family line ὑμῶν υμων your τοῖς ο the ἀδελφοῖς αδελφος brother ὑμῶν υμων your υἱοῖς υιος son τοῦ ο the λαοῦ λαος populace; population καὶ και and; even μερὶς μερις portion οἴκου οικος home; household πατριᾶς πατρια lineage; family line τοῖς ο the Λευίταις λευιτης Leuΐtēs; Leitis
35:5 וְ wᵊ וְ and עִמְד֣וּ ʕimᵊḏˈû עמד stand בַ va בְּ in † הַ the קֹּ֗דֶשׁ qqˈōḏeš קֹדֶשׁ holiness לִ li לְ to פְלֻגֹּות֙ fᵊluggôṯ פְּלֻגָּה division בֵּ֣ית bˈêṯ בַּיִת house הָֽ hˈā הַ the אָבֹ֔ות ʔāvˈôṯ אָב father לַ la לְ to אֲחֵיכֶ֖ם ʔᵃḥêḵˌem אָח brother בְּנֵ֣י bᵊnˈê בֵּן son הָ hā הַ the עָ֑ם ʕˈām עַם people וַ wa וְ and חֲלֻקַּ֥ת ḥᵃluqqˌaṯ חֲלֻקָּה portion בֵּֽית־ bˈêṯ- בַּיִת house אָ֖ב ʔˌāv אָב father לַ la לְ to † הַ the לְוִיִּֽם׃ lᵊwiyyˈim לֵוִי Levite
35:5. ministrate in sanctuario per familias turmasque leviticasAnd serve ye in the sanctuary by the families and companies of Levi.
5. And stand in the holy place according to the divisions of the fathers’ houses of your brethren the children of the people, and a portion of a fathers’ house of the Levites.
35:5. And minister in the sanctuary, by the Levitical families and companies.
35:5. And stand in the holy [place] according to the divisions of the families of the fathers of your brethren the people, and [after] the division of the families of the Levites.
And stand in the holy [place] according to the divisions of the families of the fathers of your brethren the people, and [after] the division of the families of the Levites:

35:5 и стойте во святилище, по распределениям поколений у братьев ваших, сынов народа, и по разделению поколений у левитов,
35:5
καὶ και and; even
στῆτε ιστημι stand; establish
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
κατὰ κατα down; by
τὰς ο the
διαιρέσεις διαιρεσις division
οἴκων οικος home; household
πατριῶν πατρια lineage; family line
ὑμῶν υμων your
τοῖς ο the
ἀδελφοῖς αδελφος brother
ὑμῶν υμων your
υἱοῖς υιος son
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
μερὶς μερις portion
οἴκου οικος home; household
πατριᾶς πατρια lineage; family line
τοῖς ο the
Λευίταις λευιτης Leuΐtēs; Leitis
35:5
וְ wᵊ וְ and
עִמְד֣וּ ʕimᵊḏˈû עמד stand
בַ va בְּ in
הַ the
קֹּ֗דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
לִ li לְ to
פְלֻגֹּות֙ fᵊluggôṯ פְּלֻגָּה division
בֵּ֣ית bˈêṯ בַּיִת house
הָֽ hˈā הַ the
אָבֹ֔ות ʔāvˈôṯ אָב father
לַ la לְ to
אֲחֵיכֶ֖ם ʔᵃḥêḵˌem אָח brother
בְּנֵ֣י bᵊnˈê בֵּן son
הָ הַ the
עָ֑ם ʕˈām עַם people
וַ wa וְ and
חֲלֻקַּ֥ת ḥᵃluqqˌaṯ חֲלֻקָּה portion
בֵּֽית־ bˈêṯ- בַּיִת house
אָ֖ב ʔˌāv אָב father
לַ la לְ to
הַ the
לְוִיִּֽם׃ lᵊwiyyˈim לֵוִי Levite
35:5. ministrate in sanctuario per familias turmasque leviticas
And serve ye in the sanctuary by the families and companies of Levi.
35:5. And minister in the sanctuary, by the Levitical families and companies.
35:5. And stand in the holy [place] according to the divisions of the families of the fathers of your brethren the people, and [after] the division of the families of the Levites.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
35:5: The sense of this verse probably is: "So divide yourselves that, for every distinct family among the people who come to the Passover, there shall be a portion of a Levitical family to minister."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:5: And stand: Psa 134:1, Psa 135:2
families of the fathers: Heb. house of the fathers
people: Heb. sons of the people.
John Gill
And stand in the holy place,.... The court of the priests, where their ministrations were:
according to the divisions of the families of your brethren the people; of the other tribes, who were according to their families to provide a lamb for the passover:
and after the division of the families of the Levites; who were obliged to observe the same ordinance in their respective families, and for whom, as well as for the other families of Israel, they were to slay the lamb.
John Wesley
Stand - Or, minister, (as that word is frequently used) in the court of the priests. According - According to the several families both of the people, whom he calls their brethren, lest they should despise them, or grudge to serve them, and of the Levites. For the passover was to be eaten by the several families according to their numbers, and therefore he commands these persons, that when the paschal lambs were brought to them to be killed, they might so order the matter, that they might be distributed to the several families whether of the Levitical or other tribes.
Robert Jamieson, A. R. Fausset and David Brown
stand in the holy place--in the court of the priests, the place where the victims were killed. The people were admitted according to their families in groups or companies of several households at a time. When the first company entered the court (which consisted commonly of as many as it could well hold), the gates were shut and the offering was made. The Levites stood in rows from the slaughtering places to the altar, and handed the blood and fat from one to another of the officiating priests (2Chron 30:16-18).
35:635:6: եւ զոհեցէ՛ք զպասեքդ, եւ պատրաստեցէ՛ք զսրբութիւնսդ եղբարց ձերոց, առնել ըստ բանիդ Տեառն որ ՚ի ձեռն Մովսիսի։
6 Մորթեցէ՛ք զատկի գառը եւ պատրաստեցէ՛ք ձեր եղբայրների սրբութիւնները՝ գործելով ըստ Տիրոջ խօսքի, որ գրուել է Մովսէսի ձեռքով»:
6 Զատիկը մորթեցէ՛ք ու սրբուեցէ՛ք ու զանիկա ձեր եղբայրներուն համար պատրաստեցէ՛ք, որպէս զի անոնք Տէրոջը Մովսէսին միջոցով ըսած խօսքին պէս ընեն։
եւ զոհեցէք զպասեքդ, եւ [479]պատրաստեցէք զսրբութիւնսդ`` եղբարց ձերոց, առնել ըստ բանիդ Տեառն որ ի ձեռն Մովսիսի:

35:6: եւ զոհեցէ՛ք զպասեքդ, եւ պատրաստեցէ՛ք զսրբութիւնսդ եղբարց ձերոց, առնել ըստ բանիդ Տեառն որ ՚ի ձեռն Մովսիսի։
6 Մորթեցէ՛ք զատկի գառը եւ պատրաստեցէ՛ք ձեր եղբայրների սրբութիւնները՝ գործելով ըստ Տիրոջ խօսքի, որ գրուել է Մովսէսի ձեռքով»:
6 Զատիկը մորթեցէ՛ք ու սրբուեցէ՛ք ու զանիկա ձեր եղբայրներուն համար պատրաստեցէ՛ք, որպէս զի անոնք Տէրոջը Մովսէսին միջոցով ըսած խօսքին պէս ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
35:635:6 и заколите пасхального агнца, и освятитесь, и приготовьте его для братьев ваших, поступая согласно со словом Господним чрез Моисея.
35:6 καὶ και and; even θύσατε θυω immolate; sacrifice τὸ ο the φασεχ φασεχ and; even τὰ ο the ἅγια αγιος holy ἑτοιμάσατε ετοιμαζω prepare τοῖς ο the ἀδελφοῖς αδελφος brother ὑμῶν υμων your τοῦ ο the ποιῆσαι ποιεω do; make κατὰ κατα down; by τὸν ο the λόγον λογος word; log κυρίου κυριος lord; master διὰ δια through; because of χειρὸς χειρ hand Μωυσῆ μωσευς Mōseus; Mosefs
35:6 וְ wᵊ וְ and שַׁחֲט֖וּ šaḥᵃṭˌû שׁחט slaughter הַ ha הַ the פָּ֑סַח ppˈāsaḥ פֶּסַח Passover וְ wᵊ וְ and הִתְקַדְּשׁוּ֙ hiṯqaddᵊšˌû קדשׁ be holy וְ wᵊ וְ and הָכִ֣ינוּ hāḵˈînû כון be firm לַ la לְ to אֲחֵיכֶ֔ם ʔᵃḥêḵˈem אָח brother לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make כִּ ki כְּ as דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מֹשֶֽׁה׃ פ mōšˈeh . f מֹשֶׁה Moses
35:6. et sanctificati immolate phase fratres etiam vestros ut possint iuxta verba quae locutus est Dominus in manu Mosi facere praeparateAnd being sanctified kill the phase, and prepare your brethren, that they may do according to the words which the Lord spoke by the hand of Moses.
6. And kill the passover, and sanctify yourselves, and prepare for your brethren, to do according to the word of the LORD by the hand of Moses.
35:6. And having been sanctified, immolate the Passover. And then prepare your brothers, so that they may be able to act in accord with the words which the Lord has spoken by the hand of Moses.”
35:6. So kill the passover, and sanctify yourselves, and prepare your brethren, that [they] may do according to the word of the LORD by the hand of Moses.
So kill the passover, and sanctify yourselves, and prepare your brethren, that [they] may do according to the word of the LORD by the hand of Moses:

35:6 и заколите пасхального агнца, и освятитесь, и приготовьте его для братьев ваших, поступая согласно со словом Господним чрез Моисея.
35:6
καὶ και and; even
θύσατε θυω immolate; sacrifice
τὸ ο the
φασεχ φασεχ and; even
τὰ ο the
ἅγια αγιος holy
ἑτοιμάσατε ετοιμαζω prepare
τοῖς ο the
ἀδελφοῖς αδελφος brother
ὑμῶν υμων your
τοῦ ο the
ποιῆσαι ποιεω do; make
κατὰ κατα down; by
τὸν ο the
λόγον λογος word; log
κυρίου κυριος lord; master
διὰ δια through; because of
χειρὸς χειρ hand
Μωυσῆ μωσευς Mōseus; Mosefs
35:6
וְ wᵊ וְ and
שַׁחֲט֖וּ šaḥᵃṭˌû שׁחט slaughter
הַ ha הַ the
פָּ֑סַח ppˈāsaḥ פֶּסַח Passover
וְ wᵊ וְ and
הִתְקַדְּשׁוּ֙ hiṯqaddᵊšˌû קדשׁ be holy
וְ wᵊ וְ and
הָכִ֣ינוּ hāḵˈînû כון be firm
לַ la לְ to
אֲחֵיכֶ֔ם ʔᵃḥêḵˈem אָח brother
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
כִּ ki כְּ as
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
מֹשֶֽׁה׃ פ mōšˈeh . f מֹשֶׁה Moses
35:6. et sanctificati immolate phase fratres etiam vestros ut possint iuxta verba quae locutus est Dominus in manu Mosi facere praeparate
And being sanctified kill the phase, and prepare your brethren, that they may do according to the words which the Lord spoke by the hand of Moses.
35:6. And having been sanctified, immolate the Passover. And then prepare your brothers, so that they may be able to act in accord with the words which the Lord has spoken by the hand of Moses.”
35:6. So kill the passover, and sanctify yourselves, and prepare your brethren, that [they] may do according to the word of the LORD by the hand of Moses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
35:6: Prepare your brethren ... - i. e. "as you minister to your brethren the people, by killing and flaying their offerings and handing the blood to the priests, instruct them how they are to eat the Passover acceptably." It is implied that many would be ignorant of the requirements of the Law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:6: So kill: Ch2 30:15-17; Exo 12:6, Exo 12:21, Exo 12:22; Ezr 6:20, Ezr 6:21
sanctify: Ch2 29:5, Ch2 29:15, Ch2 29:34, Ch2 30:3, Ch2 30:15-19; Gen 35:2; Exo 19:10, Exo 19:15; Num 19:11-20; Job 1:5; Psa 51:7; Joe 2:16; Heb 9:13, Heb 9:14
Geneva 1599
So kill the passover, and sanctify yourselves, and (d) prepare your brethren, that [they] may do according to the word of the LORD by the hand of Moses.
(d) Exhort everyone to examine themselves to ensure that they are not unfit to eat the passover.
John Gill
So kill the passover,.... In the manner, time, and place, and for the persons it should be killed:
and sanctify yourselves: by washing themselves and garments, that they might be fit for this service:
and prepare your brethren; prepare a lamb for your brethren, or instruct them how to perform their office that needed instruction:
that they may do according to the word of the Lord by the hand of Moses; celebrate the ordinance of the passover in all its rites, according to the law of Moses, at least in every rite in which they were more peculiarly concerned.
Robert Jamieson, A. R. Fausset and David Brown
So kill the passover, &c.--The design of the minute directions given here was to facilitate the distribution of the paschal lambs. These were to be eaten by the respective families according to their numbers (Ex 12:3). But multitudes of the people, especially those from Israel, having been reduced to poverty through the Assyrian devastations, were to be provided with the means of commemorating the passover. Therefore, the king enjoined the Levites that when the paschal lambs were brought to them to be killed (2Chron 35:7-9) they should take care to have everything put in so orderly a train, that the lambs, after due presentation, might be easily delivered to the various families to be roasted and eaten by themselves apart.
35:735:7: Եւ սկսաւ Յովսիաս տա՛լ որդւոց ժողովրդեանն, խոյս, եւ որոջս, եւ նոխազս յորդւոց այծեացն, զամենայն ՚ի պասեքն. եւ զամենեսեան որ ինչ գտաւ՝ թուով երեսուն հազար. եւ զուարակս երեք հազար. այսոքիկ ՚ի ստացուածո՛ց թագաւորին[4751]։ [4751] Յօրինակին. Թուով ԼՌ եւ զուարակս Վ։
7 Եւ Յոսիասն սկսեց ժողովրդի որդիներին եւ ամենքին, որ այնտեղ էին գտնւում, տալ խոյեր, գառներ, մատաղ այծերի նոխազներ՝ բոլորն էլ զատկի համար: Այդ բոլորը թուով երեսուն հազար էր. նաեւ երեք հազար զուարակ: Սրանք թագաւորի ունեցուածքից էին:
7 Յովսիա բոլոր հոն գտնուող ժողովուրդին որդիներուն՝ իր հօտերէն երեսուն հազար գառ ու այծի ձագ պարգեւեց, ամէնքն ալ զատկի համար, նաեւ երեք հազար արջառ։ Ասոնք թագաւորին ստացուածքէն էին։
Եւ սկսաւ Յովսիաս տալ որդւոց ժողովրդեանն խոյս եւ որոջս եւ նոխազս յորդւոց այծեացն, զամենայն ի պասեքն. եւ զամենեսեան որ ինչ գտաւ` թուով երեսուն հազար, եւ զուարակս երեք հազար. այսոքիկ ի ստացուածոց թագաւորին:

35:7: Եւ սկսաւ Յովսիաս տա՛լ որդւոց ժողովրդեանն, խոյս, եւ որոջս, եւ նոխազս յորդւոց այծեացն, զամենայն ՚ի պասեքն. եւ զամենեսեան որ ինչ գտաւ՝ թուով երեսուն հազար. եւ զուարակս երեք հազար. այսոքիկ ՚ի ստացուածո՛ց թագաւորին[4751]։
[4751] Յօրինակին. Թուով ԼՌ եւ զուարակս Վ։
7 Եւ Յոսիասն սկսեց ժողովրդի որդիներին եւ ամենքին, որ այնտեղ էին գտնւում, տալ խոյեր, գառներ, մատաղ այծերի նոխազներ՝ բոլորն էլ զատկի համար: Այդ բոլորը թուով երեսուն հազար էր. նաեւ երեք հազար զուարակ: Սրանք թագաւորի ունեցուածքից էին:
7 Յովսիա բոլոր հոն գտնուող ժողովուրդին որդիներուն՝ իր հօտերէն երեսուն հազար գառ ու այծի ձագ պարգեւեց, ամէնքն ալ զատկի համար, նաեւ երեք հազար արջառ։ Ասոնք թագաւորին ստացուածքէն էին։
zohrab-1805▾ eastern-1994▾ western am▾
35:735:7 И дал Иосия в дар сынам народа, всем, находившимся там, из мелкого скота агнцев и козлов молодых, все для жертвы пасхальной, числом тридцать тысяч и три тысячи волов. Это из имущества царя.
35:7 καὶ και and; even ἀπήρξατο απαρχω Iōsias; Iosias τοῖς ο the υἱοῖς υιος son τοῦ ο the λαοῦ λαος populace; population πρόβατα προβατον sheep καὶ και and; even ἀμνοὺς αμνος lamb καὶ και and; even ἐρίφους εριφος kid ἀπὸ απο from; away τῶν ο the τέκνων τεκνον child τῶν ο the αἰγῶν αιξ all; every εἰς εις into; for τὸ ο the φασεχ φασεχ into; for πάντας πας all; every τοὺς ο the εὑρεθέντας ευρισκω find εἰς εις into; for ἀριθμὸν αριθμος number τριάκοντα τριακοντα thirty χιλιάδας χιλιας thousand καὶ και and; even μόσχων μοσχος calf τρεῖς τρεις three χιλιάδας χιλιας thousand ταῦτα ουτος this; he ἀπὸ απο from; away τῆς ο the ὑπάρξεως υπαρξις belonging τοῦ ο the βασιλέως βασιλευς monarch; king
35:7 וַ wa וְ and יָּ֣רֶם yyˈārem רום be high יֹאשִׁיָּ֣הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah לִ li לְ to בְנֵ֪י vᵊnˈê בֵּן son הָ hā הַ the עָ֟ם ʕˈām עַם people צֹ֞אן ṣˈōn צֹאן cattle כְּבָשִׂ֣ים kᵊvāśˈîm כֶּבֶשׂ young ram וּ û וְ and בְנֵֽי־ vᵊnˈê- בֵּן son עִזִּים֮ ʕizzîm עֵז goat הַ ha הַ the כֹּ֣ל kkˈōl כֹּל whole לַ la לְ to † הַ the פְּסָחִים֒ ppᵊsāḥîm פֶּסַח Passover לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הַ ha הַ the נִּמְצָ֗א nnimṣˈā מצא find לְ lᵊ לְ to מִסְפַּר֙ mispˌar מִסְפָּר number שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three אֶ֔לֶף ʔˈelef אֶלֶף thousand וּ û וְ and בָקָ֖ר vāqˌār בָּקָר cattle שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three אֲלָפִ֑ים ʔᵃlāfˈîm אֶלֶף thousand אֵ֖לֶּה ʔˌēlleh אֵלֶּה these מֵ mē מִן from רְכ֥וּשׁ rᵊḵˌûš רְכוּשׁ property הַ ha הַ the מֶּֽלֶךְ׃ ס mmˈeleḵ . s מֶלֶךְ king
35:7. dedit praeterea Iosias omni populo qui ibi fuerat inventus in sollemnitatem phase agnos et hedos de gregibus et reliqui pecoris triginta milia boumque tria milia haec de regis universa substantiaAnd Josias gave to all the people that were found there in the solemnity of the phase, of lambs and of kids of the flocks, and of other small cattle thirty thousand, and of oxen three thousand, all these were of the king's substance.
7. And Josiah gave to the children of the people, of the flock, lambs and kids, all of them for the passover offerings, unto all that were present, to the number of thirty thousand, and three thousand bullocks: these were of the king’s substance.
35:7. After this, Josiah gave to all the people, those who had been found there at the solemnity of the Passover, thirty thousand lambs and young goats from the flocks, and other kinds of small cattle, and also three thousand oxen. All these were from the substance of the king.
35:7. And Josiah gave to the people, of the flock, lambs and kids, all for the passover offerings, for all that were present, to the number of thirty thousand, and three thousand bullocks: these [were] of the king’s substance.
And Josiah gave to the people, of the flock, lambs and kids, all for the passover offerings, for all that were present, to the number of thirty thousand, and three thousand bullocks: these [were] of the king' s substance:

35:7 И дал Иосия в дар сынам народа, всем, находившимся там, из мелкого скота агнцев и козлов молодых, все для жертвы пасхальной, числом тридцать тысяч и три тысячи волов. Это из имущества царя.
35:7
καὶ και and; even
ἀπήρξατο απαρχω Iōsias; Iosias
τοῖς ο the
υἱοῖς υιος son
τοῦ ο the
λαοῦ λαος populace; population
πρόβατα προβατον sheep
καὶ και and; even
ἀμνοὺς αμνος lamb
καὶ και and; even
ἐρίφους εριφος kid
ἀπὸ απο from; away
τῶν ο the
τέκνων τεκνον child
τῶν ο the
αἰγῶν αιξ all; every
εἰς εις into; for
τὸ ο the
φασεχ φασεχ into; for
πάντας πας all; every
τοὺς ο the
εὑρεθέντας ευρισκω find
εἰς εις into; for
ἀριθμὸν αριθμος number
τριάκοντα τριακοντα thirty
χιλιάδας χιλιας thousand
καὶ και and; even
μόσχων μοσχος calf
τρεῖς τρεις three
χιλιάδας χιλιας thousand
ταῦτα ουτος this; he
ἀπὸ απο from; away
τῆς ο the
ὑπάρξεως υπαρξις belonging
τοῦ ο the
βασιλέως βασιλευς monarch; king
35:7
וַ wa וְ and
יָּ֣רֶם yyˈārem רום be high
יֹאשִׁיָּ֣הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah
לִ li לְ to
בְנֵ֪י vᵊnˈê בֵּן son
הָ הַ the
עָ֟ם ʕˈām עַם people
צֹ֞אן ṣˈōn צֹאן cattle
כְּבָשִׂ֣ים kᵊvāśˈîm כֶּבֶשׂ young ram
וּ û וְ and
בְנֵֽי־ vᵊnˈê- בֵּן son
עִזִּים֮ ʕizzîm עֵז goat
הַ ha הַ the
כֹּ֣ל kkˈōl כֹּל whole
לַ la לְ to
הַ the
פְּסָחִים֒ ppᵊsāḥîm פֶּסַח Passover
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הַ ha הַ the
נִּמְצָ֗א nnimṣˈā מצא find
לְ lᵊ לְ to
מִסְפַּר֙ mispˌar מִסְפָּר number
שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three
אֶ֔לֶף ʔˈelef אֶלֶף thousand
וּ û וְ and
בָקָ֖ר vāqˌār בָּקָר cattle
שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three
אֲלָפִ֑ים ʔᵃlāfˈîm אֶלֶף thousand
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
מֵ מִן from
רְכ֥וּשׁ rᵊḵˌûš רְכוּשׁ property
הַ ha הַ the
מֶּֽלֶךְ׃ ס mmˈeleḵ . s מֶלֶךְ king
35:7. dedit praeterea Iosias omni populo qui ibi fuerat inventus in sollemnitatem phase agnos et hedos de gregibus et reliqui pecoris triginta milia boumque tria milia haec de regis universa substantia
And Josias gave to all the people that were found there in the solemnity of the phase, of lambs and of kids of the flocks, and of other small cattle thirty thousand, and of oxen three thousand, all these were of the king's substance.
35:7. After this, Josiah gave to all the people, those who had been found there at the solemnity of the Passover, thirty thousand lambs and young goats from the flocks, and other kinds of small cattle, and also three thousand oxen. All these were from the substance of the king.
35:7. And Josiah gave to the people, of the flock, lambs and kids, all for the passover offerings, for all that were present, to the number of thirty thousand, and three thousand bullocks: these [were] of the king’s substance.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9. Вся совокупность жертв, принесенных на празднике Пасхи в 18-й год царствования Иосии и обозначаемых общим именем «пасхальной жертвы» (евр. мн. ч. песахим, ст. 9), состояла (ст. 7–9) из 37: 600: штук мелкого скота (овец и коз) и 3: 800: шт. крупного, что значительно превосходило даже число жертв во время Пасхи Езекии (2: Пар XXX).
Albert Barnes: Notes on the Bible - 1834
35:7: See the marginal references and note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:7: Josiah: Ch2 7:8-10, Ch2 30:24; Isa 32:8; Eze 45:17
gave: Heb. offered, Kg1 8:63
thirty thousand: According to the calculation, that not fewer than ten, nor more than twenty persons, were to join for one kid or lamb, the numbers given on this occasion would suffice for above 400, 000 persons.
the king's substance: Kg1 8:63; Ch1 29:3
John Gill
And Josiah gave to the people, of the flock, lambs and kids, all for the passover offerings,.... Which be either lambs or kids of the goats, Ex 12:5, for all that were present, to the number of 30,000; that is, 30,000 lambs or kids, which would serve 30,000 families:
and three thousand bullocks; these were for the "chagigah" or feast, kept on the day following the passover:
these were of the king's substance; taken out of his flocks and herds, or bought with his money, and liberally given to the people, to such poor families as could not afford well to be at the expense of such a festival.
Robert Jamieson, A. R. Fausset and David Brown
Josiah gave to the people . . . lambs and kids--These were in all probability destined for the poor; a lamb or a kid might be used at convenience (Ex 12:5).
and . . . bullocks--which were offered after the lambs on each of the successive days of the feast.
35:835:8: Եւ իշխանքն նորա սկսան տալ ժողովրդեանն, եւ քահանայիցն, եւ Ղեւտացւոցն. եւ ետուն՝ Քեղկիաս, եւ Զաքարիաս, եւ Յէիէլ. եւ իշխանք տանն Աստուծոյ, քահանայիցն ետուն ՚ի պասեքն. խոյս, եւ որոջս, եւ նոխազս երկու հազար եւ վեց հարիւր, եւ զուարակս երեք հարիւր[4752]։ [4752] Յօրինակին. Եւ նոխազս ՍՈ, եւ զուա՛՛։
8 Նրա իշխանները նոյնպէս սկսեցին ընծաներ տալ ժողովրդին, քահանաներին ու ղեւտացիներին: Քեղկիասը, Զաքարիասը եւ Յէիէլը եւ Աստծու տան իշխանները զատկի առթիւ քահանաներին տուեցին երկու հազար վեց հարիւր խոյ, գառ, նոխազ եւ երեք հարիւր զուարակ:
8 Իր իշխաններն ալ ժողովուրդին, քահանաներուն ու Ղեւտացիներուն յօժարութեամբ պարգեւ տուին։ Աստուծոյ տանը իշխանները՝ Քեղկիան, Զաքարիան ու Յեքիէլը, զատկի համար երկու հազար վեց հարիւր գառ ու երեք հարիւր արջառ քահանաներուն տուին։
Եւ իշխանքն նորա սկսան տալ ժողովրդեանն եւ քահանայիցն եւ Ղեւտացւոցն. [480]եւ ետուն`` Քեղկիաս եւ Զաքարիաս եւ Յէքիէլ, իշխանք տանն Աստուծոյ, քահանայիցն ետուն ի պասեքն խոյս եւ որոջս եւ նոխազս երկու հազար եւ վեց հարեւր, եւ զուարակս երեք հարեւր:

35:8: Եւ իշխանքն նորա սկսան տալ ժողովրդեանն, եւ քահանայիցն, եւ Ղեւտացւոցն. եւ ետուն՝ Քեղկիաս, եւ Զաքարիաս, եւ Յէիէլ. եւ իշխանք տանն Աստուծոյ, քահանայիցն ետուն ՚ի պասեքն. խոյս, եւ որոջս, եւ նոխազս երկու հազար եւ վեց հարիւր, եւ զուարակս երեք հարիւր[4752]։
[4752] Յօրինակին. Եւ նոխազս ՍՈ, եւ զուա՛՛։
8 Նրա իշխանները նոյնպէս սկսեցին ընծաներ տալ ժողովրդին, քահանաներին ու ղեւտացիներին: Քեղկիասը, Զաքարիասը եւ Յէիէլը եւ Աստծու տան իշխանները զատկի առթիւ քահանաներին տուեցին երկու հազար վեց հարիւր խոյ, գառ, նոխազ եւ երեք հարիւր զուարակ:
8 Իր իշխաններն ալ ժողովուրդին, քահանաներուն ու Ղեւտացիներուն յօժարութեամբ պարգեւ տուին։ Աստուծոյ տանը իշխանները՝ Քեղկիան, Զաքարիան ու Յեքիէլը, զատկի համար երկու հազար վեց հարիւր գառ ու երեք հարիւր արջառ քահանաներուն տուին։
zohrab-1805▾ eastern-1994▾ western am▾
35:835:8 И князья его по усердию давали в дар народу, священникам и левитам: Хелкия и Захария и Иехиил, начальствующие в доме Божием, дали священникам для жертвы пасхальной две тысячи шестьсот [овец, агнцев и козлов] и триста волов;
35:8 καὶ και and; even οἱ ο the ἄρχοντες αρχων ruling; ruler αὐτοῦ αυτος he; him ἀπήρξαντο απαρχω the λαῷ λαος populace; population καὶ και and; even τοῖς ο the ἱερεῦσιν ιερευς priest καὶ και and; even Λευίταις λευιτης Leuΐtēs; Leitis ἔδωκεν διδωμι give; deposit Χελκιας χελκιας and; even Ζαχαριας ζαχαριας Zacharias; Zakharias καὶ και and; even Ιιηλ ιιηλ the ἄρχοντες αρχων ruling; ruler οἴκου οικος home; household τοῦ ο the θεοῦ θεος God τοῖς ο the ἱερεῦσιν ιερευς priest καὶ και and; even ἔδωκαν διδωμι give; deposit εἰς εις into; for τὸ ο the φασεχ φασεχ sheep καὶ και and; even ἀμνοὺς αμνος lamb καὶ και and; even ἐρίφους εριφος kid δισχίλια δισχιλιοι two thousand ἑξακόσια εξακοσιοι six hundred καὶ και and; even μόσχους μοσχος calf τριακοσίους τριακοσιοι three hundred
35:8 וְ wᵊ וְ and שָׂרָ֞יו śārˈāʸw שַׂר chief לִ li לְ to נְדָבָ֥ה nᵊḏāvˌā נְדָבָה free will לָ lā לְ to † הַ the עָ֛ם ʕˈām עַם people לַ la לְ to † הַ the כֹּהֲנִ֥ים kkōhᵃnˌîm כֹּהֵן priest וְ wᵊ וְ and לַ la לְ to † הַ the לְוִיִּ֖ם lᵊwiyyˌim לֵוִי Levite הֵרִ֑ימוּ hērˈîmû רום be high חִלְקִיָּ֨ה ḥilqiyyˌā חִלְקִיָּה Hilkiah וּ û וְ and זְכַרְיָ֜הוּ zᵊḵaryˈāhû זְכַרְיָהוּ Zechariah וִֽ wˈi וְ and יחִיאֵ֗ל yḥîʔˈēl יְחִיאֵל Jehiel נְגִידֵי֙ nᵊḡîḏˌê נָגִיד chief בֵּ֣ית bˈêṯ בַּיִת house הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) לַ la לְ to † הַ the כֹּהֲנִ֞ים kkōhᵃnˈîm כֹּהֵן priest נָתְנ֣וּ nāṯᵊnˈû נתן give לַ la לְ to † הַ the פְּסָחִ֗ים ppᵊsāḥˈîm פֶּסַח Passover אַלְפַּ֨יִם֙ ʔalpˈayim אֶלֶף thousand וְ wᵊ וְ and שֵׁ֣שׁ šˈēš שֵׁשׁ six מֵאֹ֔ות mēʔˈôṯ מֵאָה hundred וּ û וְ and בָקָ֖ר vāqˌār בָּקָר cattle שְׁלֹ֥שׁ šᵊlˌōš שָׁלֹשׁ three מֵאֹֽות׃ mēʔˈôṯ מֵאָה hundred
35:8. duces quoque eius sponte quod voluerant obtulerunt tam populo quam sacerdotibus et Levitis porro Helcias et Zaccharias et Iehihel principes domus Domini dederunt sacerdotibus ad faciendum phase pecora commixtim duo milia sescenta et boves trecentosAnd his princes willingly offered what they had vowed, both to the people and to the priests and the Levites. Moreover Helcias, and Zacharias, and Jahiel rulers of the house of the Lord, gave to the priests to keep the phase two thousand six hundred small cattle, and three hundred oxen.
8. And his princes gave for a freewill offering unto the people, to the priests, and to the Levites. Hilkiah and Zechariah and Jehiel, the rulers of the house of God, gave unto the priests for the passover offerings two thousand and six hundred , and three hundred oxen.
35:8. Also, his rulers offered what they had vowed freely, as much for the people as for the priests and Levites. Moreover, Hilkiah, and Zechariah, and Jehiel, rulers of the house of the Lord, gave to the priests, in order to observe the Passover, two thousand six hundred small cattle, and three hundred oxen.
35:8. And his princes gave willingly unto the people, to the priests, and to the Levites: Hilkiah and Zechariah and Jehiel, rulers of the house of God, gave unto the priests for the passover offerings two thousand and six hundred [small cattle], and three hundred oxen.
And his princes gave willingly unto the people, to the priests, and to the Levites: Hilkiah and Zechariah and Jehiel, rulers of the house of God, gave unto the priests for the passover offerings two thousand and six hundred [small cattle], and three hundred oxen:

35:8 И князья его по усердию давали в дар народу, священникам и левитам: Хелкия и Захария и Иехиил, начальствующие в доме Божием, дали священникам для жертвы пасхальной две тысячи шестьсот [овец, агнцев и козлов] и триста волов;
35:8
καὶ και and; even
οἱ ο the
ἄρχοντες αρχων ruling; ruler
αὐτοῦ αυτος he; him
ἀπήρξαντο απαρχω the
λαῷ λαος populace; population
καὶ και and; even
τοῖς ο the
ἱερεῦσιν ιερευς priest
καὶ και and; even
Λευίταις λευιτης Leuΐtēs; Leitis
ἔδωκεν διδωμι give; deposit
Χελκιας χελκιας and; even
Ζαχαριας ζαχαριας Zacharias; Zakharias
καὶ και and; even
Ιιηλ ιιηλ the
ἄρχοντες αρχων ruling; ruler
οἴκου οικος home; household
τοῦ ο the
θεοῦ θεος God
τοῖς ο the
ἱερεῦσιν ιερευς priest
καὶ και and; even
ἔδωκαν διδωμι give; deposit
εἰς εις into; for
τὸ ο the
φασεχ φασεχ sheep
καὶ και and; even
ἀμνοὺς αμνος lamb
καὶ και and; even
ἐρίφους εριφος kid
δισχίλια δισχιλιοι two thousand
ἑξακόσια εξακοσιοι six hundred
καὶ και and; even
μόσχους μοσχος calf
τριακοσίους τριακοσιοι three hundred
35:8
וְ wᵊ וְ and
שָׂרָ֞יו śārˈāʸw שַׂר chief
לִ li לְ to
נְדָבָ֥ה nᵊḏāvˌā נְדָבָה free will
לָ לְ to
הַ the
עָ֛ם ʕˈām עַם people
לַ la לְ to
הַ the
כֹּהֲנִ֥ים kkōhᵃnˌîm כֹּהֵן priest
וְ wᵊ וְ and
לַ la לְ to
הַ the
לְוִיִּ֖ם lᵊwiyyˌim לֵוִי Levite
הֵרִ֑ימוּ hērˈîmû רום be high
חִלְקִיָּ֨ה ḥilqiyyˌā חִלְקִיָּה Hilkiah
וּ û וְ and
זְכַרְיָ֜הוּ zᵊḵaryˈāhû זְכַרְיָהוּ Zechariah
וִֽ wˈi וְ and
יחִיאֵ֗ל yḥîʔˈēl יְחִיאֵל Jehiel
נְגִידֵי֙ nᵊḡîḏˌê נָגִיד chief
בֵּ֣ית bˈêṯ בַּיִת house
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לַ la לְ to
הַ the
כֹּהֲנִ֞ים kkōhᵃnˈîm כֹּהֵן priest
נָתְנ֣וּ nāṯᵊnˈû נתן give
לַ la לְ to
הַ the
פְּסָחִ֗ים ppᵊsāḥˈîm פֶּסַח Passover
אַלְפַּ֨יִם֙ ʔalpˈayim אֶלֶף thousand
וְ wᵊ וְ and
שֵׁ֣שׁ šˈēš שֵׁשׁ six
מֵאֹ֔ות mēʔˈôṯ מֵאָה hundred
וּ û וְ and
בָקָ֖ר vāqˌār בָּקָר cattle
שְׁלֹ֥שׁ šᵊlˌōš שָׁלֹשׁ three
מֵאֹֽות׃ mēʔˈôṯ מֵאָה hundred
35:8. duces quoque eius sponte quod voluerant obtulerunt tam populo quam sacerdotibus et Levitis porro Helcias et Zaccharias et Iehihel principes domus Domini dederunt sacerdotibus ad faciendum phase pecora commixtim duo milia sescenta et boves trecentos
And his princes willingly offered what they had vowed, both to the people and to the priests and the Levites. Moreover Helcias, and Zacharias, and Jahiel rulers of the house of the Lord, gave to the priests to keep the phase two thousand six hundred small cattle, and three hundred oxen.
35:8. Also, his rulers offered what they had vowed freely, as much for the people as for the priests and Levites. Moreover, Hilkiah, and Zechariah, and Jehiel, rulers of the house of the Lord, gave to the priests, in order to observe the Passover, two thousand six hundred small cattle, and three hundred oxen.
35:8. And his princes gave willingly unto the people, to the priests, and to the Levites: Hilkiah and Zechariah and Jehiel, rulers of the house of God, gave unto the priests for the passover offerings two thousand and six hundred [small cattle], and three hundred oxen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
35:8
His princes - i. e. his ecclesiastical princes, the chief men of the priests and Levites. For the poor families of their own order the leading priests furnished both Passover-cattle and cattle for thank-offerings. The chief Levites acted similarly toward the poor Levitical families.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:8: his princes: Ch2 29:31-33; Ch1 29:6-9, Ch1 29:17; Ezr 1:6, Ezr 2:68, Ezr 2:69, Ezr 7:16, Ezr 8:25-35; Neh 7:70-72; Psa 45:12; Act 2:44, Act 2:45, Act 4:34, Act 4:35
gave: Heb. offered
willingly: Co2 8:12, Co2 9:7
Hilkiah: Ch2 34:14-20
rulers: Ch1 9:20, Ch1 24:4, Ch1 24:5; Jer 29:25, Jer 29:26; Act 4:1, Act 5:26
John Gill
And his princes gave willingly to the people, to the priests and the Levites,.... Besides, to some other families, they gave also to poor priests and Levites, which the king's bounty did not extend to; and these princes were not secular, but ecclesiastical princes, as follows:
Hilkiah, and Zechariah, and Jehiel, rulers of the house; of the temple; Hilkiah was high priest, and the other two were chief priests, the one of the line of Eleazar, and the other of the line of Ithamar:
these gave unto the priests for the passover lambs; 2600 small cattle; which were lambs, or kids, or both:
and three hundred oxen; for peace offerings on the seven days of unleavened bread, to feast upon.
John Wesley
Princes - Not the political, but ecclesiastical princes, or the chief of the priests and Levites, whose names here follow. Levites - For the use of any of the families of them, as need should be. For they supposed the thirty thousand which the king had given were not sufficient for all the families.
Robert Jamieson, A. R. Fausset and David Brown
his princes--These gave to the priests and Levites; as those of Hezekiah's princes (2Chron 30:24). They were ecclesiastical princes; namely, Hilkiah the high priest (2Chron 34:9). Zechariah, probably the second priest of the Eleazar (4Kings 16:18), and Jehiel, of the Ithamar line. And as the Levitical tribes were not yet sufficiently provided (2Chron 35:9), some of their eminent brethren who had been distinguished in Hezekiah's time (2Chron 31:12-15), gave a large additional contribution for the use of the Levites exclusively.
35:935:9: Եւ Քոնենիաս, եւ Բանէաս, եւ Սամէաս, եւ Նաթանայէլ եղբայր նորա, եւ Ասաբիաս, եւ Յէիէլ, եւ Յովզաբադ իշխանք Ղեւտացւոցն, սկսան տալ ցՂեւտացիսն ՚ի պասեքն. խոյս հինգ հազար, եւ զուարակս հինգ հարիւր։
9 Քոնենիասը, Բանեասը, Սամէասը եւ նրա եղբայր Նաթանայէլը, Ասաբիասը, Յէիէլը եւ Յոզաբադը՝ ղեւտացիների իշխանները, զատկի առթիւ ղեւտացիներին տուեցին հինգ հազար խոյ եւ հինգ հարիւր զուարակ:
9 Քոնոնիան ու անոր եղբայրները, Սեմայիան ու Նաթանայէլը ու Ղեւտացիներուն իշխանները, Ասաբիան, Յէիէլը եւ Յովզաբադը, զատկի համար Ղեւտացիներուն հինգ հազար գառ ու հինգ հազար արջառ պարգեւեցին։
Եւ Քոնենիաս [481]եւ Բանեա`` եւ Սամէաս եւ Նաթանայէլ եղբարք նորա, եւ Ասաբիաս եւ Յէիէլ եւ Յովզաբադ իշխանք Ղեւտացւոցն, սկսան տալ ցՂեւտացիսն ի պասեքն խոյս հինգ հազար եւ զուարակս հինգ հարեւր:

35:9: Եւ Քոնենիաս, եւ Բանէաս, եւ Սամէաս, եւ Նաթանայէլ եղբայր նորա, եւ Ասաբիաս, եւ Յէիէլ, եւ Յովզաբադ իշխանք Ղեւտացւոցն, սկսան տալ ցՂեւտացիսն ՚ի պասեքն. խոյս հինգ հազար, եւ զուարակս հինգ հարիւր։
9 Քոնենիասը, Բանեասը, Սամէասը եւ նրա եղբայր Նաթանայէլը, Ասաբիասը, Յէիէլը եւ Յոզաբադը՝ ղեւտացիների իշխանները, զատկի առթիւ ղեւտացիներին տուեցին հինգ հազար խոյ եւ հինգ հարիւր զուարակ:
9 Քոնոնիան ու անոր եղբայրները, Սեմայիան ու Նաթանայէլը ու Ղեւտացիներուն իշխանները, Ասաբիան, Յէիէլը եւ Յովզաբադը, զատկի համար Ղեւտացիներուն հինգ հազար գառ ու հինգ հազար արջառ պարգեւեցին։
zohrab-1805▾ eastern-1994▾ western am▾
35:935:9 и Хонания, и Шемаия, и Нафанаил, братья его, и Хашавия, и Иеиел, и Иозавад, начальники левитов, подарили левитам для жертвы пасхальной [овец] пять тысяч и пятьсот волов.
35:9 καὶ και and; even Χωνενιας χωνενιας and; even Βαναιας βαναιας and; even Σαμαιας σαμαιας and; even Ναθαναηλ ναθαναηλ Nathanaēl; Nathanel ἀδελφὸς αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even Ασαβια ασαβια and; even Ιιηλ ιιηλ and; even Ιωζαβαδ ιωζαβαδ ruling; ruler τῶν ο the Λευιτῶν λευιτης Leuΐtēs; Leitis ἀπήρξαντο απαρχω the Λευίταις λευιτης Leuΐtēs; Leitis εἰς εις into; for τὸ ο the φασεχ φασεχ sheep πεντακισχίλια πεντακισχιλιοι five thousand καὶ και and; even μόσχους μοσχος calf πεντακοσίους πεντακοσιοι five hundred
35:9 וְ֠ו *wᵊ וְ and כָֽנַנְיָהוּכונניהו *ḵˈānanyāhû כָּנַנְיָהוּ Conaniah וּ û וְ and שְׁמַֽעְיָ֨הוּ šᵊmˈaʕyˌāhû שְׁמַעְיָהוּ Shemaiah וּ û וְ and נְתַנְאֵ֜ל nᵊṯanʔˈēl נְתַנְאֵל Nethanel אֶחָ֗יו ʔeḥˈāʸw אָח brother וַ wa וְ and חֲשַׁבְיָ֧הוּ ḥᵃšavyˈāhû חֲשַׁבְיָהוּ Hashabiah וִ wi וְ and יעִיאֵ֛ל yʕîʔˈēl יְעִיאֵל Jeiel וְ wᵊ וְ and יֹוזָבָ֖ד yôzāvˌāḏ יֹוזָבָד Jozabad שָׂרֵ֣י śārˈê שַׂר chief הַ ha הַ the לְוִיִּ֑ם lᵊwiyyˈim לֵוִי Levite הֵרִ֨ימוּ hērˌîmû רום be high לַ la לְ to † הַ the לְוִיִּ֤ם lᵊwiyyˈim לֵוִי Levite לַ la לְ to † הַ the פְּסָחִים֙ ppᵊsāḥîm פֶּסַח Passover חֲמֵ֣שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five אֲלָפִ֔ים ʔᵃlāfˈîm אֶלֶף thousand וּ û וְ and בָקָ֖ר vāqˌār בָּקָר cattle חֲמֵ֥שׁ ḥᵃmˌēš חָמֵשׁ five מֵאֹֽות׃ mēʔˈôṯ מֵאָה hundred
35:9. Chonenias autem Semeias etiam et Nathanahel fratres eius necnon Asabias et Iahihel et Iozabath principes Levitarum dederunt ceteris Levitis ad celebrandum phase quinque milia pecorum et boves quingentosAnd Chonenias, and Semeias and Nathanael, his brethren, and Hasabias, and Jehiel, and Jozabad princes of the Levites, gave to the rest of the Levites to celebrate the phase five thousand small cattle, and five hundred oxen.
9. Conaniah also, and Shemaiah and Nethanel, his brethren, and Hashabiah and Jeiel and Jozabad, the chiefs of the Levites, gave unto the Levites for the passover offerings five thousand , and five hundred oxen.
35:9. And Conaniah, with Shemaiah and Nethanel, his brothers, indeed also Hashabiah and Jeiel and Jozabad, rulers of the Levites, gave to the rest of the Levites, in order to celebrate the Passover, five thousand small cattle, and five hundred oxen.
35:9. Conaniah also, and Shemaiah and Nethaneel, his brethren, and Hashabiah and Jeiel and Jozabad, chief of the Levites, gave unto the Levites for passover offerings five thousand [small cattle], and five hundred oxen.
Conaniah also, and Shemaiah and Nethaneel, his brethren, and Hashabiah and Jeiel and Jozabad, chief of the Levites, gave unto the Levites for passover offerings five thousand [small cattle], and five hundred oxen:

35:9 и Хонания, и Шемаия, и Нафанаил, братья его, и Хашавия, и Иеиел, и Иозавад, начальники левитов, подарили левитам для жертвы пасхальной [овец] пять тысяч и пятьсот волов.
35:9
καὶ και and; even
Χωνενιας χωνενιας and; even
Βαναιας βαναιας and; even
Σαμαιας σαμαιας and; even
Ναθαναηλ ναθαναηλ Nathanaēl; Nathanel
ἀδελφὸς αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
Ασαβια ασαβια and; even
Ιιηλ ιιηλ and; even
Ιωζαβαδ ιωζαβαδ ruling; ruler
τῶν ο the
Λευιτῶν λευιτης Leuΐtēs; Leitis
ἀπήρξαντο απαρχω the
Λευίταις λευιτης Leuΐtēs; Leitis
εἰς εις into; for
τὸ ο the
φασεχ φασεχ sheep
πεντακισχίλια πεντακισχιλιοι five thousand
καὶ και and; even
μόσχους μοσχος calf
πεντακοσίους πεντακοσιοι five hundred
35:9
וְ֠ו
*wᵊ וְ and
כָֽנַנְיָהוּכונניהו
*ḵˈānanyāhû כָּנַנְיָהוּ Conaniah
וּ û וְ and
שְׁמַֽעְיָ֨הוּ šᵊmˈaʕyˌāhû שְׁמַעְיָהוּ Shemaiah
וּ û וְ and
נְתַנְאֵ֜ל nᵊṯanʔˈēl נְתַנְאֵל Nethanel
אֶחָ֗יו ʔeḥˈāʸw אָח brother
וַ wa וְ and
חֲשַׁבְיָ֧הוּ ḥᵃšavyˈāhû חֲשַׁבְיָהוּ Hashabiah
וִ wi וְ and
יעִיאֵ֛ל yʕîʔˈēl יְעִיאֵל Jeiel
וְ wᵊ וְ and
יֹוזָבָ֖ד yôzāvˌāḏ יֹוזָבָד Jozabad
שָׂרֵ֣י śārˈê שַׂר chief
הַ ha הַ the
לְוִיִּ֑ם lᵊwiyyˈim לֵוִי Levite
הֵרִ֨ימוּ hērˌîmû רום be high
לַ la לְ to
הַ the
לְוִיִּ֤ם lᵊwiyyˈim לֵוִי Levite
לַ la לְ to
הַ the
פְּסָחִים֙ ppᵊsāḥîm פֶּסַח Passover
חֲמֵ֣שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five
אֲלָפִ֔ים ʔᵃlāfˈîm אֶלֶף thousand
וּ û וְ and
בָקָ֖ר vāqˌār בָּקָר cattle
חֲמֵ֥שׁ ḥᵃmˌēš חָמֵשׁ five
מֵאֹֽות׃ mēʔˈôṯ מֵאָה hundred
35:9. Chonenias autem Semeias etiam et Nathanahel fratres eius necnon Asabias et Iahihel et Iozabath principes Levitarum dederunt ceteris Levitis ad celebrandum phase quinque milia pecorum et boves quingentos
And Chonenias, and Semeias and Nathanael, his brethren, and Hasabias, and Jehiel, and Jozabad princes of the Levites, gave to the rest of the Levites to celebrate the phase five thousand small cattle, and five hundred oxen.
35:9. And Conaniah, with Shemaiah and Nethanel, his brothers, indeed also Hashabiah and Jeiel and Jozabad, rulers of the Levites, gave to the rest of the Levites, in order to celebrate the Passover, five thousand small cattle, and five hundred oxen.
35:9. Conaniah also, and Shemaiah and Nethaneel, his brethren, and Hashabiah and Jeiel and Jozabad, chief of the Levites, gave unto the Levites for passover offerings five thousand [small cattle], and five hundred oxen.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:9: gave: Heb. offered, Isa 1:10-15; Jer 3:10, Jer 7:21-28; Mic 6:6-8
Geneva 1599
(e) Conaniah also, and Shemaiah and Nethaneel, his brethren, and Hashabiah and Jeiel and Jozabad, chief of the Levites, gave unto the Levites for passover offerings five thousand [small cattle], and five hundred oxen.
(e) So that every one and of all sorts gave of what they had, a liberal portion to the service of God.
John Gill
Cononiah also, and Shemaiah and Nathaneel his brethren,.... See 2Chron 31:12.
and Hashabiah, and Jehiel, and Jozabad, chief of the Levites; men of considerable substance, and in good posts and offices:
gave unto the Levites; their poor brethren of that order:
for passover offerings five thousand small cattle; lambs, or kids, or both:
and five hundred oxen; for the feast that followed the passover.
35:1035:10: Եւ ուղղեցաւ պաշտօնն. եւ կացին քահանայքն ՚ի կարգն իւրեանց. եւ Ղեւտացիքն ՚ի զատուցմանն իւրեանց, ըստ պատուիրանի արքային[4753]։ [4753] Ոմանք. ՚Ի կարգին իւրեանց։
10 Պաշտամունքը կատարուեց. քահանաները կանգնած էին իրենց տեղերում, իսկ ղեւտացիները՝ իրենց դասերում, ըստ արքայի հրամանի:
10 Պաշտամունքը պատրաստուեցաւ ու թագաւորին հրամայածին պէս, քահանաները իրենց կարգին համեմատ ու Ղեւտացիները իրենց բաժանումներուն համեմատ կեցան.
Եւ ուղղեցաւ պաշտօնն, եւ կացին քահանայքն ի կարգն իւրեանց եւ Ղեւտացիքն ի զատուցմանն իւրեանց` ըստ պատուիրանի արքային:

35:10: Եւ ուղղեցաւ պաշտօնն. եւ կացին քահանայքն ՚ի կարգն իւրեանց. եւ Ղեւտացիքն ՚ի զատուցմանն իւրեանց, ըստ պատուիրանի արքային[4753]։
[4753] Ոմանք. ՚Ի կարգին իւրեանց։
10 Պաշտամունքը կատարուեց. քահանաները կանգնած էին իրենց տեղերում, իսկ ղեւտացիները՝ իրենց դասերում, ըստ արքայի հրամանի:
10 Պաշտամունքը պատրաստուեցաւ ու թագաւորին հրամայածին պէս, քահանաները իրենց կարգին համեմատ ու Ղեւտացիները իրենց բաժանումներուն համեմատ կեցան.
zohrab-1805▾ eastern-1994▾ western am▾
35:1035:10 Так устроено было служение. И стали священники на место свое и левиты по чередам своим, по повелению царскому;
35:10 καὶ και and; even κατωρθώθη κατορθοω the λειτουργία λειτουργια function; ministry καὶ και and; even ἔστησαν ιστημι stand; establish οἱ ο the ἱερεῖς ιερευς priest ἐπὶ επι in; on τὴν ο the στάσιν στασις stance; standoff αὐτῶν αυτος he; him καὶ και and; even οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis ἐπὶ επι in; on τὰς ο the διαιρέσεις διαιρεσις division αὐτῶν αυτος he; him κατὰ κατα down; by τὴν ο the ἐντολὴν εντολη direction; injunction τοῦ ο the βασιλέως βασιλευς monarch; king
35:10 וַ wa וְ and תִּכֹּ֖ון ttikkˌôn כון be firm הָ hā הַ the עֲבֹודָ֑ה ʕᵃvôḏˈā עֲבֹדָה work וַ wa וְ and יַּֽעַמְד֨וּ yyˈaʕamᵊḏˌû עמד stand הַ ha הַ the כֹּהֲנִ֧ים kkōhᵃnˈîm כֹּהֵן priest עַל־ ʕal- עַל upon עָמְדָ֛ם ʕāmᵊḏˈām עֹמֶד place וְ wᵊ וְ and הַ ha הַ the לְוִיִּ֥ם lᵊwiyyˌim לֵוִי Levite עַל־ ʕal- עַל upon מַחְלְקֹותָ֖ם maḥlᵊqôṯˌām מַחֲלֹקֶת division כְּ kᵊ כְּ as מִצְוַ֥ת miṣwˌaṯ מִצְוָה commandment הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
35:10. praeparatumque est ministerium et steterunt sacerdotes in officio suo Levitae quoque in turmis iuxta regis imperiumAnd the ministry was prepared, and the priests stood in their office: the Levites also in their companies, according to the king's commandment.
10. So the service was prepared, and the priests stood in their place, and the Levites by their courses, according to the king’s commandment.
35:10. And the ministry was prepared. And the priests stood in their office, and the Levites also stood in their companies, according to the order of the king.
35:10. So the service was prepared, and the priests stood in their place, and the Levites in their courses, according to the king’s commandment.
So the service was prepared, and the priests stood in their place, and the Levites in their courses, according to the king' s commandment:

35:10 Так устроено было служение. И стали священники на место свое и левиты по чередам своим, по повелению царскому;
35:10
καὶ και and; even
κατωρθώθη κατορθοω the
λειτουργία λειτουργια function; ministry
καὶ και and; even
ἔστησαν ιστημι stand; establish
οἱ ο the
ἱερεῖς ιερευς priest
ἐπὶ επι in; on
τὴν ο the
στάσιν στασις stance; standoff
αὐτῶν αυτος he; him
καὶ και and; even
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
ἐπὶ επι in; on
τὰς ο the
διαιρέσεις διαιρεσις division
αὐτῶν αυτος he; him
κατὰ κατα down; by
τὴν ο the
ἐντολὴν εντολη direction; injunction
τοῦ ο the
βασιλέως βασιλευς monarch; king
35:10
וַ wa וְ and
תִּכֹּ֖ון ttikkˌôn כון be firm
הָ הַ the
עֲבֹודָ֑ה ʕᵃvôḏˈā עֲבֹדָה work
וַ wa וְ and
יַּֽעַמְד֨וּ yyˈaʕamᵊḏˌû עמד stand
הַ ha הַ the
כֹּהֲנִ֧ים kkōhᵃnˈîm כֹּהֵן priest
עַל־ ʕal- עַל upon
עָמְדָ֛ם ʕāmᵊḏˈām עֹמֶד place
וְ wᵊ וְ and
הַ ha הַ the
לְוִיִּ֥ם lᵊwiyyˌim לֵוִי Levite
עַל־ ʕal- עַל upon
מַחְלְקֹותָ֖ם maḥlᵊqôṯˌām מַחֲלֹקֶת division
כְּ kᵊ כְּ as
מִצְוַ֥ת miṣwˌaṯ מִצְוָה commandment
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
35:10. praeparatumque est ministerium et steterunt sacerdotes in officio suo Levitae quoque in turmis iuxta regis imperium
And the ministry was prepared, and the priests stood in their office: the Levites also in their companies, according to the king's commandment.
35:10. And the ministry was prepared. And the priests stood in their office, and the Levites also stood in their companies, according to the order of the king.
35:10. So the service was prepared, and the priests stood in their place, and the Levites in their courses, according to the king’s commandment.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-14. Снимать кожу с жертвенного животного было обязанностью священников (Лев I:6), но в данном случае, вследствие множества жертв, это исполняли левиты (ст. 11), как подобное было и при праздновании Пасхи во время Езекии (2: Пар XXX).

В целом рассказ 2: Пар XXXV о Пасхе Иосии, в сравнении с данными Пятикнижия о Пасхе (Исх XII; XIII:3–10; Втор XVI:1–8: и др.), представляет значительные особенности, сближающие этот праздник с послепленной и вообще позднейшей иудейской практикой празднования его. Сюда относится прежде всего то, что заклание пасхальных агнцев в данном случае (ст. 11) равно после, по возвращении иудеев из плена (1: Езд VI:20), совершается левитами и священниками, тогда как по первоначальному законоположению Моисееву о Пасхе заклание агнца предоставлено было каждому отдельному семейству (Исх XII:6). В связи с этим во 2: Пар XXXV:11: о пасхальной жертве нарочито говорится, что именно священники совершали кровекропление при этой жертве, т. е. подчеркивается специально жертвенное значение пасхального агнца (ср. о кровекроплении — примеч. к Лев I:5: — Толков. Библия I). В Мишне (тр. Песахим:V, 5–6) кровекропление представляется также необходимым элементом пасхальной жертвы. Жертвенный характер Пасхи выступает во 2: Пар XXXV:6–9: тем рельефнее, что пасхальный агнец ставится в непосредственную связь с праздничными мирными жертвами, — так назыв. в позднейшее время xaгига (от хаг, праздник, — «праздничное», т. е. «жертвоприношение», ср. Мишна Песахим VI, 3–4). Единственно закономерным местом заклания как пасхальной, так и праздничной жертв в позднейшее время признавался двор храма (Мишна Песахим V, 8). И во 2: Пар XXXV:10: имеется в виду только это место.

В основе же всех этих особенностей празднования Пасхи при Иосии лежит возросшее при нем централизующее значение в религиозно-народной жизни храма Иерусалимского — вследствие произведенной этим царем религиозной реформы (4: Цар XXIII:4–20; ср. W. Nowack . Lehrbuch der hebrдischen Archдologie. 2-ter Bd. 1894: s.s. 172–175).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:10: the priests: Ch2 35:4, Ch2 35:5, Ch2 30:16; Ezr 6:18
John Gill
So the service was prepared,.... Every thing was got ready both for the passover and the feast of unleavened bread, for all sorts of people, rich and poor:
and the priests stood in their place; in their court near the altar, to sprinkle the blood of the sacrifices about it, as in the following verse:
and the Levites in their courses; whose turn it was to officiate:
according to the king's commandment, 2Chron 35:4.
Robert Jamieson, A. R. Fausset and David Brown
So the service was prepared, &c.--All the necessary preparations having been completed, and the appointed time having arrived for the passover, the solemnity was celebrated. One remarkable feature in the account is the prominent part that was taken by the Levites in the preparation of the sacrifices; namely, the killing and stripping of the skins, which were properly the peculiar duties of the priests; but as those functionaries were not able to overtake the extraordinary amount of work and the Levites had been duly sanctified for the service, they were enlisted for the time in this priestly employment. At the passover in Hezekiah's time, the Levites officiated in the same departments of duty, the reason assigned for that deviation from the established rule being the unprepared state of many of the people (2Chron 30:17). But on this occasion the whole people had been duly sanctified, and therefore the exceptional enlistment of the Levites' services must have been rendered unavoidably necessary from the multitudes engaged in celebrating the passover.
35:1135:11: Եւ զենին զպասեքն, եւ հեղին քահանայքն զարիւնն ՚ի ձեռացն իւրեանց. եւ Ղեւտացիքն յօշեցին,
11 Նրանք մորթեցին զատկի գառը, եւ քահանաները իրենց ձեռքերով ցանեցին արիւնը:
11 Զատիկը կը մորթէին ու քահանաները անոնց ձեռքէն արիւնը առնելով կը սրսկէին. իսկ Ղեւտացիները մորթը կը հանէին
Եւ զենին զպասեքն, եւ հեղին քահանայքն զարիւնն ի ձեռացն իւրեանց, եւ Ղեւտացիքն [482]յօշեցին:

35:11: Եւ զենին զպասեքն, եւ հեղին քահանայքն զարիւնն ՚ի ձեռացն իւրեանց. եւ Ղեւտացիքն յօշեցին,
11 Նրանք մորթեցին զատկի գառը, եւ քահանաները իրենց ձեռքերով ցանեցին արիւնը:
11 Զատիկը կը մորթէին ու քահանաները անոնց ձեռքէն արիւնը առնելով կը սրսկէին. իսկ Ղեւտացիները մորթը կը հանէին
zohrab-1805▾ eastern-1994▾ western am▾
35:1135:11 и закололи пасхального агнца. И кропили священники {кровью}, принимая ее из рук левитов, а левиты снимали кожу;
35:11 καὶ και and; even ἔθυσαν θυω immolate; sacrifice τὸ ο the φασεχ φασεχ and; even προσέχεαν προσχεω the ἱερεῖς ιερευς priest τὸ ο the αἷμα αιμα blood; bloodstreams ἐκ εκ from; out of χειρὸς χειρ hand αὐτῶν αυτος he; him καὶ και and; even οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis ἐξέδειραν εκδερω strip off the skin from
35:11 וַֽ wˈa וְ and יִּשְׁחֲט֖וּ yyišḥᵃṭˌû שׁחט slaughter הַ ha הַ the פָּ֑סַח ppˈāsaḥ פֶּסַח Passover וַ wa וְ and יִּזְרְק֤וּ yyizrᵊqˈû זרק toss הַ ha הַ the כֹּהֲנִים֙ kkōhᵃnîm כֹּהֵן priest מִ mi מִן from יָּדָ֔ם yyāḏˈām יָד hand וְ wᵊ וְ and הַ ha הַ the לְוִיִּ֖ם lᵊwiyyˌim לֵוִי Levite מַפְשִׁיטִֽים׃ mafšîṭˈîm פשׁט strip off
35:11. et immolatum est phase asperseruntque sacerdotes manu sua sanguinem et Levitae detraxerunt pelles holocaustorumAnd the phase was immolated: and the priests sprinkled the blood with their hand, and the Levites flayed the holocausts:
11. And they killed the passover, and the priests sprinkled of their hand, and the Levites flayed them:
35:11. And the Passover was immolated. And the priests sprinkled the blood with their hand, and the Levites drew away the pelts of the holocausts.
35:11. And they killed the passover, and the priests sprinkled [the blood] from their hands, and the Levites flayed [them].
And they killed the passover, and the priests sprinkled [the blood] from their hands, and the Levites flayed:

35:11 и закололи пасхального агнца. И кропили священники {кровью}, принимая ее из рук левитов, а левиты снимали кожу;
35:11
καὶ και and; even
ἔθυσαν θυω immolate; sacrifice
τὸ ο the
φασεχ φασεχ and; even
προσέχεαν προσχεω the
ἱερεῖς ιερευς priest
τὸ ο the
αἷμα αιμα blood; bloodstreams
ἐκ εκ from; out of
χειρὸς χειρ hand
αὐτῶν αυτος he; him
καὶ και and; even
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
ἐξέδειραν εκδερω strip off the skin from
35:11
וַֽ wˈa וְ and
יִּשְׁחֲט֖וּ yyišḥᵃṭˌû שׁחט slaughter
הַ ha הַ the
פָּ֑סַח ppˈāsaḥ פֶּסַח Passover
וַ wa וְ and
יִּזְרְק֤וּ yyizrᵊqˈû זרק toss
הַ ha הַ the
כֹּהֲנִים֙ kkōhᵃnîm כֹּהֵן priest
מִ mi מִן from
יָּדָ֔ם yyāḏˈām יָד hand
וְ wᵊ וְ and
הַ ha הַ the
לְוִיִּ֖ם lᵊwiyyˌim לֵוִי Levite
מַפְשִׁיטִֽים׃ mafšîṭˈîm פשׁט strip off
35:11. et immolatum est phase asperseruntque sacerdotes manu sua sanguinem et Levitae detraxerunt pelles holocaustorum
And the phase was immolated: and the priests sprinkled the blood with their hand, and the Levites flayed the holocausts:
35:11. And the Passover was immolated. And the priests sprinkled the blood with their hand, and the Levites drew away the pelts of the holocausts.
35:11. And they killed the passover, and the priests sprinkled [the blood] from their hands, and the Levites flayed [them].
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Adam Clarke: Commentary on the Bible - 1831
35:11: They killed the passover - The people themselves might slay their own paschal lambs, and then present the blood to the priests, that they might sprinkle it before the altar; and the Levites flayed them, and made them ready for dressing.
2 Chronicles 35:18
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:11: the priests: Ch2 29:22-24, Ch2 30:16; Lev 1:5, Lev 1:6; Num 18:3, Num 18:7; Heb 9:21, Heb 9:22
flayed them: Ch2 29:34
Geneva 1599
And they killed the passover, and the priests (f) sprinkled [the blood] from their hands, and the Levites flayed [them].
(f) Meaning, of the lamb, which was called the passover, for only the priests could sprinkle, and in necessity the Levites could kill the sacrifice.
John Gill
And they killed the passover,.... The lambs for the passover, which was done by the Levites:
and the priests sprinkled the blood from their hands; which they received from the Levites, see 2Chron 30:16.
and the Levites flayed them; the passover lambs, took off their skins.
35:1235:12: եւ պատրաստեցին զողջակէզսն տա՛լ նոցա իւրաքանչիւր ումեք ըստ զատուցմանն, վասն տանց տոհմից որդւոց ժողովրդեանն մատուցանե՛լ Տեառն. որպէս եւ գրեալ է ՚ի գիրս օրինացն Մովսիսի. նոյնպէս եւ յառաւօտինս։
12 Ղեւտացիները կտրտեցին ու պատրաստեցին ողջակէզները, որ դրանք բաժանեն ժողովրդի որդիներից իւրաքանչիւրին ըստ ազգատոհմերի, դասերի, որպէսզի մատուցեն Տիրոջը, ինչպէս որ գրուած է Մովսէսի Օրէնքի գրքում: Այսպէս արեցին մինչեւ առաւօտ:
12 Եւ ողջակէզ ըլլալու մասերը կը զատէին ու զանոնք ժողովուրդին որդիներուն՝ ազգատոհմերուն համեմատ՝ կը բաժնէին, որպէս զի Տէրոջը մատուցանեն Մովսէսին գրքին մէջ գրուածին պէս։ Արջառներն ալ նոյնպէս կ’ընէին։
եւ պատրաստեցին զողջակէզսն տալ նոցա իւրաքանչիւր ումեք ըստ զատուցմանն, վասն տանց տոհմից որդւոց ժողովրդեանն մատուցանել Տեառն, որպէս եւ գրեալ է ի գիրս օրինացն Մովսիսի: Նոյնպէս եւ [483]յառաւօտինսն:

35:12: եւ պատրաստեցին զողջակէզսն տա՛լ նոցա իւրաքանչիւր ումեք ըստ զատուցմանն, վասն տանց տոհմից որդւոց ժողովրդեանն մատուցանե՛լ Տեառն. որպէս եւ գրեալ է ՚ի գիրս օրինացն Մովսիսի. նոյնպէս եւ յառաւօտինս։
12 Ղեւտացիները կտրտեցին ու պատրաստեցին ողջակէզները, որ դրանք բաժանեն ժողովրդի որդիներից իւրաքանչիւրին ըստ ազգատոհմերի, դասերի, որպէսզի մատուցեն Տիրոջը, ինչպէս որ գրուած է Մովսէսի Օրէնքի գրքում: Այսպէս արեցին մինչեւ առաւօտ:
12 Եւ ողջակէզ ըլլալու մասերը կը զատէին ու զանոնք ժողովուրդին որդիներուն՝ ազգատոհմերուն համեմատ՝ կը բաժնէին, որպէս զի Տէրոջը մատուցանեն Մովսէսին գրքին մէջ գրուածին պէս։ Արջառներն ալ նոյնպէս կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
35:1235:12 и распределили {назначенное} для всесожжения, чтобы раздать то по отделениям поколений у сынов народа, для принесения Господу, как написано в книге Моисеевой. То же {сделали} и с волами.
35:12 καὶ και and; even ἡτοίμασαν ετοιμαζω prepare τὴν ο the ὁλοκαύτωσιν ολοκαυτωσις betray; give over αὐτοῖς αυτος he; him κατὰ κατα down; by τὴν ο the διαίρεσιν διαιρεσις division κατ᾿ κατα down; by οἴκους οικος home; household πατριῶν πατρια lineage; family line τοῖς ο the υἱοῖς υιος son τοῦ ο the λαοῦ λαος populace; population τοῦ ο the προσάγειν προσαγω lead toward; head toward τῷ ο the κυρίῳ κυριος lord; master ὡς ως.1 as; how γέγραπται γραφω write ἐν εν in βιβλίῳ βιβλιον scroll Μωυσῆ μωσευς Mōseus; Mosefs καὶ και and; even οὕτως ουτως so; this way εἰς εις into; for τὸ ο the πρωί πρωι early
35:12 וַ wa וְ and יָּסִ֨ירוּ yyāsˌîrû סור turn aside הָ hā הַ the עֹלָ֜ה ʕōlˈā עֹלָה burnt-offering לְ֠ lᵊ לְ to תִתָּם ṯittˌām נתן give לְ lᵊ לְ to מִפְלַגֹּ֤ות miflaggˈôṯ מִפְלַגָּה division לְ lᵊ לְ to בֵית־ vêṯ- בַּיִת house אָבֹות֙ ʔāvôṯ אָב father לִ li לְ to בְנֵ֣י vᵊnˈê בֵּן son הָ hā הַ the עָ֔ם ʕˈām עַם people לְ lᵊ לְ to הַקְרִיב֙ haqrîv קרב approach לַ la לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH כַּ ka כְּ as † הַ the כָּת֖וּב kkāṯˌûv כתב write בְּ bᵊ בְּ in סֵ֣פֶר sˈēfer סֵפֶר letter מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and כֵ֖ן ḵˌēn כֵּן thus לַ la לְ to † הַ the בָּקָֽר׃ bbāqˈār בָּקָר cattle
35:12. et separaverunt ea ut darent per domos et familias singulorum et offerrentur Domino sicut scriptum est in libro Mosi de bubus quoque fecere similiterAnd they separated them, to give them by the houses and families of every one, and to be offered to the Lord, as it is written in the book of Moses, and with the oxen they did in like manner.
12. And they removed the burnt offerings, that they might give them according to the divisions of the fathers’ houses of the children of the people, to offer unto the LORD, as it is written in the book of Moses. And so did they with the oxen.
35:12. And they put these aside, so that they might give them to each one, by their houses and families, and so that they might be offered to the Lord, just as it was written in the book of Moses. And with the oxen, they acted similarly.
35:12. And they removed the burnt offerings, that they might give according to the divisions of the families of the people, to offer unto the LORD, as [it is] written in the book of Moses. And so [did they] with the oxen.
And they removed the burnt offerings, that they might give according to the divisions of the families of the people, to offer unto the LORD, as [it is] written in the book of Moses. And so [did they] with the oxen:

35:12 и распределили {назначенное} для всесожжения, чтобы раздать то по отделениям поколений у сынов народа, для принесения Господу, как написано в книге Моисеевой. То же {сделали} и с волами.
35:12
καὶ και and; even
ἡτοίμασαν ετοιμαζω prepare
τὴν ο the
ὁλοκαύτωσιν ολοκαυτωσις betray; give over
αὐτοῖς αυτος he; him
κατὰ κατα down; by
τὴν ο the
διαίρεσιν διαιρεσις division
κατ᾿ κατα down; by
οἴκους οικος home; household
πατριῶν πατρια lineage; family line
τοῖς ο the
υἱοῖς υιος son
τοῦ ο the
λαοῦ λαος populace; population
τοῦ ο the
προσάγειν προσαγω lead toward; head toward
τῷ ο the
κυρίῳ κυριος lord; master
ὡς ως.1 as; how
γέγραπται γραφω write
ἐν εν in
βιβλίῳ βιβλιον scroll
Μωυσῆ μωσευς Mōseus; Mosefs
καὶ και and; even
οὕτως ουτως so; this way
εἰς εις into; for
τὸ ο the
πρωί πρωι early
35:12
וַ wa וְ and
יָּסִ֨ירוּ yyāsˌîrû סור turn aside
הָ הַ the
עֹלָ֜ה ʕōlˈā עֹלָה burnt-offering
לְ֠ lᵊ לְ to
תִתָּם ṯittˌām נתן give
לְ lᵊ לְ to
מִפְלַגֹּ֤ות miflaggˈôṯ מִפְלַגָּה division
לְ lᵊ לְ to
בֵית־ vêṯ- בַּיִת house
אָבֹות֙ ʔāvôṯ אָב father
לִ li לְ to
בְנֵ֣י vᵊnˈê בֵּן son
הָ הַ the
עָ֔ם ʕˈām עַם people
לְ lᵊ לְ to
הַקְרִיב֙ haqrîv קרב approach
לַ la לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
כַּ ka כְּ as
הַ the
כָּת֖וּב kkāṯˌûv כתב write
בְּ bᵊ בְּ in
סֵ֣פֶר sˈēfer סֵפֶר letter
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
כֵ֖ן ḵˌēn כֵּן thus
לַ la לְ to
הַ the
בָּקָֽר׃ bbāqˈār בָּקָר cattle
35:12. et separaverunt ea ut darent per domos et familias singulorum et offerrentur Domino sicut scriptum est in libro Mosi de bubus quoque fecere similiter
And they separated them, to give them by the houses and families of every one, and to be offered to the Lord, as it is written in the book of Moses, and with the oxen they did in like manner.
35:12. And they put these aside, so that they might give them to each one, by their houses and families, and so that they might be offered to the Lord, just as it was written in the book of Moses. And with the oxen, they acted similarly.
35:12. And they removed the burnt offerings, that they might give according to the divisions of the families of the people, to offer unto the LORD, as [it is] written in the book of Moses. And so [did they] with the oxen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
35:12: They removed the burnt offerings - They separated from the Paschal lambs those parts which were to be burned on the altar. These parts they gave to the offerers, who took them up to the altar and handed them to the officiating priests.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:12: as it is written: Lev 3:3, Lev 3:5, Lev 3:9-11, Lev 3:14-16
Geneva 1599
And they removed the (g) burnt offerings, that they might give according to the divisions of the families of the people, to offer unto the LORD, as [it is] written in the book of Moses. And so [did they] with the oxen.
(g) They reserved for the people that which was not expedient to be offered, that every man might offer peace offerings, and so have his portion.
John Gill
And they removed the burnt offerings,.... Either such of the lambs and kids as were designed for burnt offerings for the people; these they separated from those that were for the passover; or they removed from them what was to be burnt, the fat of the inwards, of the kidneys, and the caul on the liver:
that they might give; the rest for the passover:
according to the divisions of the families of the people, to offer unto the Lord; according to the number of them:
as it is written in the book of Moses; see Lev 3:3,
and so did they with the oxen; such of them as were appointed for burnt offerings were set apart by themselves, and such as were for peace offerings; what of them were to be burnt, as those before mentioned, were taken from them.
John Wesley
Removed - Some of the lesser cattle; for these also might be offered as burnt - offerings, Lev 1:10, and hence it may seem that all these small cattle were not given for paschal - lambs, but were to be offered as burnt - offerings for the people. And these they put apart lest they should be confounded with them which were for another use; and, that they might not be hindered from that which was their present work, that they might give, the paschal - lambs or kids. To offer - These words may belong to the last words, and to the paschal - lambs, which they were first to offer to the Lord, by killing them and sprinkling the blood, and then to give to the people; though the giving be here mentioned before the offering, such transpositions being usual in scripture. Oxen - As they did with the lesser cattle; they removed those oxen which were to be offered as burnt - offerings, from those which were to be offered as peace - offerings.
Robert Jamieson, A. R. Fausset and David Brown
they removed the burnt offerings--Some of the small cattle being designed for burnt offerings were put apart by themselves, that they might not be intermingled with the paschal lambs, which were carefully selected according to certain rules, and intended to be sacramentally eaten; and the manner in which those burnt offerings were presented seems to have been the following: "All the subdivisions of the different fathers' houses came one after another to the altar in solemn procession to bring to the priests the portions which had been cut off, and the priests laid these pieces upon the fire of the altar of burnt offering."
35:1335:13: Եւ խորովեցին զպասեքն հրով ըստ օրինին. եւ զսրբութիւնն եփեցին կաթսայիւք, եւ սանիւք. եւ յաջողեցաւ. եւ ընթացան առ ամենեսեան որդիս ժողովրդեանն[4754]։ [4754] Այլք. Կատսայիւք։
13 Զատկի գառը խորովեցին կրակով ըստ օրէնքի, իսկ սուրբ մասերը եփեցին կաթսաների ու սաների մէջ: Տօնը յաջող ընթացաւ, եւ զոհը բաժանեցին ժողովրդի բոլոր որդիներին:
13 Զատիկը սովորութեան համաձայն կրակով խորովեցին. բայց նուիրուած բաները կաթսաներով, սաներով ու տապակներով եփեցին ու փութով բաժնեցին բոլոր ժողովուրդին։
Եւ խորովեցին զպասեքն հրով ըստ օրինին, եւ զսրբութիւնն եփեցին կաթսայիւք եւ սանիւք, եւ [484]յաջողեցաւ. եւ ընթացան առ ամենեսեան որդիս ժողովրդեանն:

35:13: Եւ խորովեցին զպասեքն հրով ըստ օրինին. եւ զսրբութիւնն եփեցին կաթսայիւք, եւ սանիւք. եւ յաջողեցաւ. եւ ընթացան առ ամենեսեան որդիս ժողովրդեանն[4754]։
[4754] Այլք. Կատսայիւք։
13 Զատկի գառը խորովեցին կրակով ըստ օրէնքի, իսկ սուրբ մասերը եփեցին կաթսաների ու սաների մէջ: Տօնը յաջող ընթացաւ, եւ զոհը բաժանեցին ժողովրդի բոլոր որդիներին:
13 Զատիկը սովորութեան համաձայն կրակով խորովեցին. բայց նուիրուած բաները կաթսաներով, սաներով ու տապակներով եփեցին ու փութով բաժնեցին բոլոր ժողովուրդին։
zohrab-1805▾ eastern-1994▾ western am▾
35:1335:13 И испекли пасхального агнца на огне, по уставу; и священные жертвы сварили в котлах, горшках и кастрюлях, и поспешно раздали всему народу,
35:13 καὶ και and; even ὤπτησαν οπταω the φασεχ φασεχ in πυρὶ πυρ fire κατὰ κατα down; by τὴν ο the κρίσιν κρισις decision; judgment καὶ και and; even τὰ ο the ἅγια αγιος holy ἥψησαν εψω in τοῖς ο the χαλκείοις χαλκειος and; even ἐν εν in τοῖς ο the λέβησιν λεβης and; even εὐοδώθη ευοδοω prosper καὶ και and; even ἔδραμον τρεχω run πρὸς προς to; toward πάντας πας all; every τοὺς ο the υἱοὺς υιος son τοῦ ο the λαοῦ λαος populace; population
35:13 וַֽ wˈa וְ and יְבַשְּׁל֥וּ yᵊvaššᵊlˌû בשׁל boil הַ ha הַ the פֶּ֛סַח ppˈesaḥ פֶּסַח Passover בָּ bā בְּ in † הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire כַּ ka כְּ as † הַ the מִּשְׁפָּ֑ט mmišpˈāṭ מִשְׁפָּט justice וְ wᵊ וְ and הַ ha הַ the קֳּדָשִׁ֣ים qqᵒḏāšˈîm קֹדֶשׁ holiness בִּשְּׁל֗וּ biššᵊlˈû בשׁל boil בַּ ba בְּ in † הַ the סִּירֹ֤ות ssîrˈôṯ סִיר pot וּ û וְ and בַ va בְּ in † הַ the דְּוָדִים֙ ddᵊwāḏîm דּוּד cooking pot וּ û וְ and בַ va בְּ in † הַ the צֵּ֣לָחֹ֔ות ṣṣˈēlāḥˈôṯ צַלַּחַת pan וַ wa וְ and יָּרִ֖יצוּ yyārˌîṣû רוץ run לְ lᵊ לְ to כָל־ ḵol- כֹּל whole בְּנֵ֥י bᵊnˌê בֵּן son הָ hā הַ the עָֽם׃ ʕˈām עַם people
35:13. et assaverunt phase super ignem iuxta quod lege praeceptum est pacificas vero hostias coxerunt in lebetis et caccabis et ollis et festinato distribuerunt universae plebiAnd they roasted the phase with fire, according to that which is written in the law: but the victims of peace offerings they boiled in caldrons, and kettles, and pots, and they distributed them speedily among all the people.
13. And they roasted the passover with fire according to the ordinance: and the holy offerings sod they in pots, and in caldrons, and in pans, and carried them quickly to all the children of the people.
35:13. And they roasted the Passover above fire, in accord with what was written in the law. Yet truly, the victims of peace offerings they boiled in cauldrons and kettles and pots. And they promptly distributed these to all the common people.
35:13. And they roasted the passover with fire according to the ordinance: but the [other] holy [offerings] sod they in pots, and in caldrons, and in pans, and divided [them] speedily among all the people.
And they roasted the passover with fire according to the ordinance: but the [other] holy [offerings] sod they in pots, and in caldrons, and in pans, and divided [them] speedily among all the people:

35:13 И испекли пасхального агнца на огне, по уставу; и священные жертвы сварили в котлах, горшках и кастрюлях, и поспешно раздали всему народу,
35:13
καὶ και and; even
ὤπτησαν οπταω the
φασεχ φασεχ in
πυρὶ πυρ fire
κατὰ κατα down; by
τὴν ο the
κρίσιν κρισις decision; judgment
καὶ και and; even
τὰ ο the
ἅγια αγιος holy
ἥψησαν εψω in
τοῖς ο the
χαλκείοις χαλκειος and; even
ἐν εν in
τοῖς ο the
λέβησιν λεβης and; even
εὐοδώθη ευοδοω prosper
καὶ και and; even
ἔδραμον τρεχω run
πρὸς προς to; toward
πάντας πας all; every
τοὺς ο the
υἱοὺς υιος son
τοῦ ο the
λαοῦ λαος populace; population
35:13
וַֽ wˈa וְ and
יְבַשְּׁל֥וּ yᵊvaššᵊlˌû בשׁל boil
הַ ha הַ the
פֶּ֛סַח ppˈesaḥ פֶּסַח Passover
בָּ בְּ in
הַ the
אֵ֖שׁ ʔˌēš אֵשׁ fire
כַּ ka כְּ as
הַ the
מִּשְׁפָּ֑ט mmišpˈāṭ מִשְׁפָּט justice
וְ wᵊ וְ and
הַ ha הַ the
קֳּדָשִׁ֣ים qqᵒḏāšˈîm קֹדֶשׁ holiness
בִּשְּׁל֗וּ biššᵊlˈû בשׁל boil
בַּ ba בְּ in
הַ the
סִּירֹ֤ות ssîrˈôṯ סִיר pot
וּ û וְ and
בַ va בְּ in
הַ the
דְּוָדִים֙ ddᵊwāḏîm דּוּד cooking pot
וּ û וְ and
בַ va בְּ in
הַ the
צֵּ֣לָחֹ֔ות ṣṣˈēlāḥˈôṯ צַלַּחַת pan
וַ wa וְ and
יָּרִ֖יצוּ yyārˌîṣû רוץ run
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
בְּנֵ֥י bᵊnˌê בֵּן son
הָ הַ the
עָֽם׃ ʕˈām עַם people
35:13. et assaverunt phase super ignem iuxta quod lege praeceptum est pacificas vero hostias coxerunt in lebetis et caccabis et ollis et festinato distribuerunt universae plebi
And they roasted the phase with fire, according to that which is written in the law: but the victims of peace offerings they boiled in caldrons, and kettles, and pots, and they distributed them speedily among all the people.
35:13. And they roasted the Passover above fire, in accord with what was written in the law. Yet truly, the victims of peace offerings they boiled in cauldrons and kettles and pots. And they promptly distributed these to all the common people.
35:13. And they roasted the passover with fire according to the ordinance: but the [other] holy [offerings] sod they in pots, and in caldrons, and in pans, and divided [them] speedily among all the people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:13: roasted: Exo 12:8, Exo 12:9; Deu 16:7; Psa 22:14; Lam 1:12, Lam 1:13
sod: Lev 6:28; Num 6:19; Sa1 2:13-15
divided them speedily: Heb. made them run, Rom 12:11
John Gill
And they roasted the passover with fire, according to the ordinance,.... Of the Lord by Moses, Ex 12:8.
but the other holy offerings; which were the peace offerings:
sod they in pots, and in cauldrons, and pans; which was forbid to be done with the passover lamb, but might with the other sacrifices, which were to be eaten, Ex 12:9.
and divided them speedily among all the people; the parts which belonged to the offerer, who was the king; but he gave his part to the people, and therefore the Levites delivered them to them as soon as they could.
Robert Jamieson, A. R. Fausset and David Brown
they roasted the passover with fire according to the ordinance--(See Ex 12:7-9). This mode of preparation was prescribed by the law exclusively for the paschal lamb; the other offerings and thank offerings were cooked in pots, kettles, and pans (1Kings 2:14).
divided them speedily among the people--The haste was either owing to the multiplicity of the priests' business, or because the heat and flavor of the viands would have been otherwise diminished. Hence it appears that the meal consisted not of the paschal lambs alone, but of the meat of the thank offerings--for part of the flesh fell to the portion of the offerer, who, being in this instance, the king and the princes, were by them made over to the people, who were recommended to eat them the day they were offered, though not absolutely forbidden to do so on the next (Lev 7:15-18).
35:1435:14: Եւ յետ պատրաստելոյն նոցա եւ քահանայիցն. վասն զի քահանայքն էին մատուցանել զճարպսն եւ զողջակէզսն մինչեւ ՚ի գիշերին. եւ Ղեւտացիքն պատրաստեցին իւրեանց եւ եղբարցն իւրեանց որդւոցն Ահարոնի[4755]։ [4755] Այլք. Մինչեւ ՚ի գիշերն։
14 Յետոյ զատիկը պատրաստեցին իրենց ու քահանաների համար, քանի որ քահանաները մինչեւ գիշեր մատուցում էին ճարպերն ու ողջակէզները: Ղեւտացիները բաժին վերցրին նաեւ իրենց ու իրենց եղբայրների՝ Ահարոնի որդիների համար:
14 Իրենց ու քահանաներուն համար ետքը պատրաստեցին. քանզի Ահարոնին որդիները՝ քահանաները, մինչեւ գիշեր ողջակէզներն ու ճարպերը մատուցանելով զբաղած էին. ուստի Ղեւտացիները իրենց համար եւ Ահարոնին որդիներուն՝ քահանաներուն՝ համար պատրաստեցին։
Եւ յետ պատրաստելոյն նոցա եւ քահանայիցն, վասն զի քահանայքն էին մատուցանել զճարպսն եւ զողջակէզսն մինչեւ ի գիշերին, եւ Ղեւտացիքն պատրաստեցին իւրեանց եւ եղբարցն իւրեանց որդւոցն Ահարոնի:

35:14: Եւ յետ պատրաստելոյն նոցա եւ քահանայիցն. վասն զի քահանայքն էին մատուցանել զճարպսն եւ զողջակէզսն մինչեւ ՚ի գիշերին. եւ Ղեւտացիքն պատրաստեցին իւրեանց եւ եղբարցն իւրեանց որդւոցն Ահարոնի[4755]։
[4755] Այլք. Մինչեւ ՚ի գիշերն։
14 Յետոյ զատիկը պատրաստեցին իրենց ու քահանաների համար, քանի որ քահանաները մինչեւ գիշեր մատուցում էին ճարպերն ու ողջակէզները: Ղեւտացիները բաժին վերցրին նաեւ իրենց ու իրենց եղբայրների՝ Ահարոնի որդիների համար:
14 Իրենց ու քահանաներուն համար ետքը պատրաստեցին. քանզի Ահարոնին որդիները՝ քահանաները, մինչեւ գիշեր ողջակէզներն ու ճարպերը մատուցանելով զբաղած էին. ուստի Ղեւտացիները իրենց համար եւ Ահարոնին որդիներուն՝ քահանաներուն՝ համար պատրաստեցին։
zohrab-1805▾ eastern-1994▾ western am▾
35:1435:14 а после приготовили для себя и для священников, ибо священники, сыны Аароновы, {заняты были} приношением всесожжения и туков до ночи; потому-то и готовили левиты для себя и для священников, сынов Аароновых.
35:14 καὶ και and; even μετὰ μετα with; amid τὸ ο the ἑτοιμάσαι ετοιμαζω prepare αὐτοῖς αυτος he; him καὶ και and; even τοῖς ο the ἱερεῦσιν ιερευς priest ὅτι οτι since; that οἱ ο the ἱερεῖς ιερευς priest ἐν εν in τῷ ο the ἀναφέρειν αναφερω bring up; carry up τὰ ο the στέατα στεαρ and; even τὰ ο the ὁλοκαυτώματα ολοκαυτωμα whole offering ἕως εως till; until νυκτός νυξ night καὶ και and; even οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis ἡτοίμασαν ετοιμαζω prepare αὑτοῖς εαυτου of himself; his own καὶ και and; even τοῖς ο the ἀδελφοῖς αδελφος brother αὐτῶν αυτος he; him υἱοῖς υιος son Ααρων ααρων Aarōn; Aaron
35:14 וְ wᵊ וְ and אַחַ֗ר ʔaḥˈar אַחַר after הֵכִ֤ינוּ hēḵˈînû כון be firm לָהֶם֙ lāhˌem לְ to וְ wᵊ וְ and לַ la לְ to † הַ the כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest כִּ֤י kˈî כִּי that הַ ha הַ the כֹּהֲנִים֙ kkōhᵃnîm כֹּהֵן priest בְּנֵ֣י bᵊnˈê בֵּן son אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron בְּ bᵊ בְּ in הַֽעֲלֹ֛ות hˈaʕᵃlˈôṯ עלה ascend הָ hā הַ the עֹולָ֥ה ʕôlˌā עֹלָה burnt-offering וְ wᵊ וְ and הַ ha הַ the חֲלָבִ֖ים ḥᵃlāvˌîm חֵלֶב fat עַד־ ʕaḏ- עַד unto לָ֑יְלָה lˈāyᵊlā לַיְלָה night וְ wᵊ וְ and הַ ha הַ the לְוִיִּם֙ lᵊwiyyˌim לֵוִי Levite הֵכִ֣ינוּ hēḵˈînû כון be firm לָהֶ֔ם lāhˈem לְ to וְ wᵊ וְ and לַ la לְ to † הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest בְּנֵ֥י bᵊnˌê בֵּן son אַהֲרֹֽן׃ ʔahᵃrˈōn אַהֲרֹן Aaron
35:14. sibi autem et sacerdotibus postea paraverunt nam in oblatione holocaustorum et adipum usque ad noctem sacerdotes fuerant occupati unde Levitae et sibi et sacerdotibus filiis Aaron paraverunt novissimisAnd afterwards they made ready for themselves, and for the priests: for the priests were busied in offering of holocausts and the fat until night, wherefore the Levites prepared for themselves, and for the priests the sons of Aaron last.
14. And afterward they prepared for themselves, and for the priests; because the priests the sons of Aaron in offering the burnt offerings and the fat until night: therefore the Levites prepared for themselves, and for the priests the sons of Aaron.
35:14. Then afterward, they made preparations for themselves and for the priests. Indeed, the priests had been occupied in the oblations of the holocausts and the fat offerings, even until night. Therefore, the Levites made preparations for themselves and for the priests, the sons of Aaron, last.
35:14. And afterward they made ready for themselves, and for the priests: because the priests the sons of Aaron [were busied] in offering of burnt offerings and the fat until night; therefore the Levites prepared for themselves, and for the priests the sons of Aaron.
And afterward they made ready for themselves, and for the priests: because the priests the sons of Aaron [were busied] in offering of burnt offerings and the fat until night; therefore the Levites prepared for themselves, and for the priests the sons of Aaron:

35:14 а после приготовили для себя и для священников, ибо священники, сыны Аароновы, {заняты были} приношением всесожжения и туков до ночи; потому-то и готовили левиты для себя и для священников, сынов Аароновых.
35:14
καὶ και and; even
μετὰ μετα with; amid
τὸ ο the
ἑτοιμάσαι ετοιμαζω prepare
αὐτοῖς αυτος he; him
καὶ και and; even
τοῖς ο the
ἱερεῦσιν ιερευς priest
ὅτι οτι since; that
οἱ ο the
ἱερεῖς ιερευς priest
ἐν εν in
τῷ ο the
ἀναφέρειν αναφερω bring up; carry up
τὰ ο the
στέατα στεαρ and; even
τὰ ο the
ὁλοκαυτώματα ολοκαυτωμα whole offering
ἕως εως till; until
νυκτός νυξ night
καὶ και and; even
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
ἡτοίμασαν ετοιμαζω prepare
αὑτοῖς εαυτου of himself; his own
καὶ και and; even
τοῖς ο the
ἀδελφοῖς αδελφος brother
αὐτῶν αυτος he; him
υἱοῖς υιος son
Ααρων ααρων Aarōn; Aaron
35:14
וְ wᵊ וְ and
אַחַ֗ר ʔaḥˈar אַחַר after
הֵכִ֤ינוּ hēḵˈînû כון be firm
לָהֶם֙ lāhˌem לְ to
וְ wᵊ וְ and
לַ la לְ to
הַ the
כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest
כִּ֤י kˈî כִּי that
הַ ha הַ the
כֹּהֲנִים֙ kkōhᵃnîm כֹּהֵן priest
בְּנֵ֣י bᵊnˈê בֵּן son
אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron
בְּ bᵊ בְּ in
הַֽעֲלֹ֛ות hˈaʕᵃlˈôṯ עלה ascend
הָ הַ the
עֹולָ֥ה ʕôlˌā עֹלָה burnt-offering
וְ wᵊ וְ and
הַ ha הַ the
חֲלָבִ֖ים ḥᵃlāvˌîm חֵלֶב fat
עַד־ ʕaḏ- עַד unto
לָ֑יְלָה lˈāyᵊlā לַיְלָה night
וְ wᵊ וְ and
הַ ha הַ the
לְוִיִּם֙ lᵊwiyyˌim לֵוִי Levite
הֵכִ֣ינוּ hēḵˈînû כון be firm
לָהֶ֔ם lāhˈem לְ to
וְ wᵊ וְ and
לַ la לְ to
הַ the
כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest
בְּנֵ֥י bᵊnˌê בֵּן son
אַהֲרֹֽן׃ ʔahᵃrˈōn אַהֲרֹן Aaron
35:14. sibi autem et sacerdotibus postea paraverunt nam in oblatione holocaustorum et adipum usque ad noctem sacerdotes fuerant occupati unde Levitae et sibi et sacerdotibus filiis Aaron paraverunt novissimis
And afterwards they made ready for themselves, and for the priests: for the priests were busied in offering of holocausts and the fat until night, wherefore the Levites prepared for themselves, and for the priests the sons of Aaron last.
35:14. Then afterward, they made preparations for themselves and for the priests. Indeed, the priests had been occupied in the oblations of the holocausts and the fat offerings, even until night. Therefore, the Levites made preparations for themselves and for the priests, the sons of Aaron, last.
35:14. And afterward they made ready for themselves, and for the priests: because the priests the sons of Aaron [were busied] in offering of burnt offerings and the fat until night; therefore the Levites prepared for themselves, and for the priests the sons of Aaron.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:14: because the priests: Act 6:2-4
John Gill
And afterwards they made ready for themselves, and for the priests,.... The passover lambs, and such parts of the peace offerings that belonged to them:
because the priests the sons of Aaron were busied in offering burnt offerings; such as are before said to be removed or separated for that purpose:
and the fat; of the peace offerings that was to be burnt: and this employed them
until night; so that they could not prepare the passover for themselves:
and therefore the Levites prepared, not only for themselves, but and also for the priests the sons of Aaron; who were otherwise engaged in the service of the day.
Robert Jamieson, A. R. Fausset and David Brown
afterwards they made ready for themselves, and for the priests--The Levites rendered this aid to the priests solely because they were so engrossed the entire day that they had no leisure to provide any refreshments for themselves.
35:1535:15: Եւ սաղմոսանուագքն որդիք Ասափայ ՚ի կարգին իւրեանց ըստ պատուիրանին Դաւթայ. եւ Ասափ, եւ Եման, եւ Իդիթուն՝ մարգարէք արքային։ Եւ իշխանք, եւ դռնապանք դրանն, եւ դրան. եւ ո՛չ էր նոցա հնար շարժել ՚ի պաշտամանէ սրբութեանն. վասն զի եղբարք նոցա Ղեւտացիքն պատրաստեցին նոցա[4756]։ [4756] Օրինակ մի. Եւ դռնապանք տանն եւ դրան։ Ուր Ոսկան. Եւ դռնապանք իւրաքանչիւրոյ դրանն։ Յօրինակին պակասէր. Եւ ո՛չ էր նոցա հնար։
15 Ասափի սաղմոսերգու որդիները, նաեւ Ասափը, Եմանը եւ Իդիթունը՝ արքայի մարգարէները, ըստ Դաւթի պատուիրանի, կանգնեցին իրենց տեղերում: Իշխանները, դռների պետերն ու իւրաքանչիւր դռան պահապան տեղից չպէտք է շարժուէին սրբութեան ծառայութեան ժամանակ, քանզի նրանց եղբայրները՝ ղեւտացիները, բաժիններ էին պատրաստել նաեւ նրանց համար:
15 Իսկ Ասափին որդիները, երգողները, Դաւիթին ու Ասափին ու Եմանին եւ թագաւորական տեսանող Իդիթունին պատուիրածին համեմատ իրենց տեղը ու դռնապանները մէկ մէկ դուռը կեցեր էին. պէտք չեղաւ որ իրենց պաշտօնէն զատուին. վասն զի անոնց համար անոնց եղբայրները, Ղեւտացիները կը պատրաստէին։
Եւ սաղմոսանուագքն որդիք Ասափայ ի կարգին իւրեանց ըստ պատուիրանին Դաւթայ, եւ [485]Ասափ եւ Եման եւ Իդիթուն` մարգարէք արքային, եւ իշխանք եւ` դռնապանք դրանն եւ դրան. եւ ոչ էր նոցա [486]հնար շարժել`` ի պաշտամանէ սրբութեանն. վասն զի եղբարք նոցա Ղեւտացիքն պատրաստեցին նոցա:

35:15: Եւ սաղմոսանուագքն որդիք Ասափայ ՚ի կարգին իւրեանց ըստ պատուիրանին Դաւթայ. եւ Ասափ, եւ Եման, եւ Իդիթուն՝ մարգարէք արքային։ Եւ իշխանք, եւ դռնապանք դրանն, եւ դրան. եւ ո՛չ էր նոցա հնար շարժել ՚ի պաշտամանէ սրբութեանն. վասն զի եղբարք նոցա Ղեւտացիքն պատրաստեցին նոցա[4756]։
[4756] Օրինակ մի. Եւ դռնապանք տանն եւ դրան։ Ուր Ոսկան. Եւ դռնապանք իւրաքանչիւրոյ դրանն։ Յօրինակին պակասէր. Եւ ո՛չ էր նոցա հնար։
15 Ասափի սաղմոսերգու որդիները, նաեւ Ասափը, Եմանը եւ Իդիթունը՝ արքայի մարգարէները, ըստ Դաւթի պատուիրանի, կանգնեցին իրենց տեղերում: Իշխանները, դռների պետերն ու իւրաքանչիւր դռան պահապան տեղից չպէտք է շարժուէին սրբութեան ծառայութեան ժամանակ, քանզի նրանց եղբայրները՝ ղեւտացիները, բաժիններ էին պատրաստել նաեւ նրանց համար:
15 Իսկ Ասափին որդիները, երգողները, Դաւիթին ու Ասափին ու Եմանին եւ թագաւորական տեսանող Իդիթունին պատուիրածին համեմատ իրենց տեղը ու դռնապանները մէկ մէկ դուռը կեցեր էին. պէտք չեղաւ որ իրենց պաշտօնէն զատուին. վասն զի անոնց համար անոնց եղբայրները, Ղեւտացիները կը պատրաստէին։
zohrab-1805▾ eastern-1994▾ western am▾
35:1535:15 И певцы, сыновья Асафовы, {оставались} на местах своих, по установлению Давида и Асафа, и Емана и Идифуна, прозорливца царского, и привратники у каждых ворот: не для чего {было} им отходить от служения своего, так как братья их левиты готовили для них.
35:15 καὶ και and; even οἱ ο the ψαλτῳδοὶ ψαλτωδος son Ασαφ ασαφ Asaph; Asaf ἐπὶ επι in; on τῆς ο the στάσεως στασις stance; standoff αὐτῶν αυτος he; him κατὰ κατα down; by τὰς ο the ἐντολὰς εντολη direction; injunction Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even Ασαφ ασαφ Asaph; Asaf καὶ και and; even Αιμαν αιμαν and; even Ιδιθων ιδιθων the προφῆται προφητης prophet τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even οἱ ο the ἄρχοντες αρχων ruling; ruler καὶ και and; even οἱ ο the πυλωροὶ πυλωρος gate καὶ και and; even πύλης πυλη gate οὐκ ου not ἦν ειμι be αὐτοῖς αυτος he; him κινεῖσθαι κινεω stir; shake ἀπὸ απο from; away τῆς ο the λειτουργίας λειτουργια function; ministry ἁγίων αγιος holy ὅτι οτι since; that οἱ ο the ἀδελφοὶ αδελφος brother αὐτῶν αυτος he; him οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis ἡτοίμασαν ετοιμαζω prepare αὐτοῖς αυτος he; him
35:15 וְ wᵊ וְ and הַ ha הַ the מְשֹֽׁרֲרִ֨ים mᵊšˈōrᵃrˌîm שׁיר sing בְּנֵי־ bᵊnê- בֵּן son אָסָ֜ף ʔāsˈāf אָסָף Asaph עַל־ ʕal- עַל upon מַעֲמָדָ֗ם maʕᵃmāḏˈām מַעֲמָד standing כְּ kᵊ כְּ as מִצְוַ֤ת miṣwˈaṯ מִצְוָה commandment דָּוִיד֙ dāwîḏ דָּוִד David וְ wᵊ וְ and אָסָ֞ף ʔāsˈāf אָסָף Asaph וְ wᵊ וְ and הֵימָ֤ן hêmˈān הֵימָן Heman וִֽ wˈi וְ and ידֻתוּן֙ yḏuṯûn יְדוּתוּן Jeduthun חֹוזֵ֣ה ḥôzˈē חֹזֶה seer הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and הַ ha הַ the שֹּׁעֲרִ֖ים ššōʕᵃrˌîm שֹׁועֵר porter לְ lᵊ לְ to שַׁ֣עַר šˈaʕar שַׁעַר gate וָ wā וְ and שָׁ֑עַר šˈāʕar שַׁעַר gate אֵ֣ין ʔˈên אַיִן [NEG] לָהֶ֗ם lāhˈem לְ to לָ lā לְ to סוּר֙ sûr סור turn aside מֵ mē מִן from עַ֣ל ʕˈal עַל upon עֲבֹֽדָתָ֔ם ʕᵃvˈōḏāṯˈām עֲבֹדָה work כִּֽי־ kˈî- כִּי that אֲחֵיהֶ֥ם ʔᵃḥêhˌem אָח brother הַ ha הַ the לְוִיִּ֖ם lᵊwiyyˌim לֵוִי Levite הֵכִ֥ינוּ hēḵˌînû כון be firm לָהֶֽם׃ lāhˈem לְ to
35:15. porro cantores filii Asaph stabant in ordine suo iuxta praeceptum David et Asaph et Heman et Idithun prophetarum regis ianitores vero per portas singulas observabant ita ut ne puncto quidem discederent a ministerio quam ob rem et fratres eorum Levitae paraverunt eis cibosAnd the singers the sons of Asaph stood in their order, according to the commandment of David, and Asaph, and Heman, and Idithun, the prophets of the king: and the porters kept guard at every gate, so as not to depart one moment from their service, and therefore their brethren the Levites prepared meats for them.
15. And the singers the sons of Asaph were in their place, according to the commandment of David, and Asaph, and Heman, and Jeduthun the king’s seer; and the porters were at every gate: they needed not to depart from their service, for their brethren the Levites prepared for them.
35:15. Now the singers, the sons of Asaph, were standing in their order, according to the instruction of David, and of Asaph and Heman and Jeduthun, the prophets of the king. Truly, the porters kept watch at each gate, so as not to depart from their ministry even for one moment. And for this reason, their brothers, the Levites, prepared foods for them.
35:15. And the singers the sons of Asaph [were] in their place, according to the commandment of David, and Asaph, and Heman, and Jeduthun the king’s seer; and the porters [waited] at every gate; they might not depart from their service; for their brethren the Levites prepared for them.
And the singers the sons of Asaph [were] in their place, according to the commandment of David, and Asaph, and Heman, and Jeduthun the king' s seer; and the porters [waited] at every gate; they might not depart from their service; for their brethren the Levites prepared for them:

35:15 И певцы, сыновья Асафовы, {оставались} на местах своих, по установлению Давида и Асафа, и Емана и Идифуна, прозорливца царского, и привратники у каждых ворот: не для чего {было} им отходить от служения своего, так как братья их левиты готовили для них.
35:15
καὶ και and; even
οἱ ο the
ψαλτῳδοὶ ψαλτωδος son
Ασαφ ασαφ Asaph; Asaf
ἐπὶ επι in; on
τῆς ο the
στάσεως στασις stance; standoff
αὐτῶν αυτος he; him
κατὰ κατα down; by
τὰς ο the
ἐντολὰς εντολη direction; injunction
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
Ασαφ ασαφ Asaph; Asaf
καὶ και and; even
Αιμαν αιμαν and; even
Ιδιθων ιδιθων the
προφῆται προφητης prophet
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
οἱ ο the
ἄρχοντες αρχων ruling; ruler
καὶ και and; even
οἱ ο the
πυλωροὶ πυλωρος gate
καὶ και and; even
πύλης πυλη gate
οὐκ ου not
ἦν ειμι be
αὐτοῖς αυτος he; him
κινεῖσθαι κινεω stir; shake
ἀπὸ απο from; away
τῆς ο the
λειτουργίας λειτουργια function; ministry
ἁγίων αγιος holy
ὅτι οτι since; that
οἱ ο the
ἀδελφοὶ αδελφος brother
αὐτῶν αυτος he; him
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
ἡτοίμασαν ετοιμαζω prepare
αὐτοῖς αυτος he; him
35:15
וְ wᵊ וְ and
הַ ha הַ the
מְשֹֽׁרֲרִ֨ים mᵊšˈōrᵃrˌîm שׁיר sing
בְּנֵי־ bᵊnê- בֵּן son
אָסָ֜ף ʔāsˈāf אָסָף Asaph
עַל־ ʕal- עַל upon
מַעֲמָדָ֗ם maʕᵃmāḏˈām מַעֲמָד standing
כְּ kᵊ כְּ as
מִצְוַ֤ת miṣwˈaṯ מִצְוָה commandment
דָּוִיד֙ dāwîḏ דָּוִד David
וְ wᵊ וְ and
אָסָ֞ף ʔāsˈāf אָסָף Asaph
וְ wᵊ וְ and
הֵימָ֤ן hêmˈān הֵימָן Heman
וִֽ wˈi וְ and
ידֻתוּן֙ yḏuṯûn יְדוּתוּן Jeduthun
חֹוזֵ֣ה ḥôzˈē חֹזֶה seer
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
הַ ha הַ the
שֹּׁעֲרִ֖ים ššōʕᵃrˌîm שֹׁועֵר porter
לְ lᵊ לְ to
שַׁ֣עַר šˈaʕar שַׁעַר gate
וָ וְ and
שָׁ֑עַר šˈāʕar שַׁעַר gate
אֵ֣ין ʔˈên אַיִן [NEG]
לָהֶ֗ם lāhˈem לְ to
לָ לְ to
סוּר֙ sûr סור turn aside
מֵ מִן from
עַ֣ל ʕˈal עַל upon
עֲבֹֽדָתָ֔ם ʕᵃvˈōḏāṯˈām עֲבֹדָה work
כִּֽי־ kˈî- כִּי that
אֲחֵיהֶ֥ם ʔᵃḥêhˌem אָח brother
הַ ha הַ the
לְוִיִּ֖ם lᵊwiyyˌim לֵוִי Levite
הֵכִ֥ינוּ hēḵˌînû כון be firm
לָהֶֽם׃ lāhˈem לְ to
35:15. porro cantores filii Asaph stabant in ordine suo iuxta praeceptum David et Asaph et Heman et Idithun prophetarum regis ianitores vero per portas singulas observabant ita ut ne puncto quidem discederent a ministerio quam ob rem et fratres eorum Levitae paraverunt eis cibos
And the singers the sons of Asaph stood in their order, according to the commandment of David, and Asaph, and Heman, and Idithun, the prophets of the king: and the porters kept guard at every gate, so as not to depart one moment from their service, and therefore their brethren the Levites prepared meats for them.
35:15. Now the singers, the sons of Asaph, were standing in their order, according to the instruction of David, and of Asaph and Heman and Jeduthun, the prophets of the king. Truly, the porters kept watch at each gate, so as not to depart from their ministry even for one moment. And for this reason, their brothers, the Levites, prepared foods for them.
35:15. And the singers the sons of Asaph [were] in their place, according to the commandment of David, and Asaph, and Heman, and Jeduthun the king’s seer; and the porters [waited] at every gate; they might not depart from their service; for their brethren the Levites prepared for them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. В евр. масор. т. и в русск. синод. перев., именем прозорливца (евр. Xозе ) назван только Идифун, LXX, Vulg. Сирск.-арабск., слав. прилагают это почетное название ко всем трем певцам или псалмопевцам, сотрудникам Давида и творцам вдохновенных гимнов, подобных псалмам его.
Albert Barnes: Notes on the Bible - 1834
35:15: They might not depart - The singers and porters remained at their posts, while other Levites sacrificed for them and brought them their share of the lambs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:15: place: Heb. station
according: Ch2 29:25, Ch2 29:26; Ch1 16:41, Ch1 16:42, Ch1 23:5, Ch1 25:1-7; Psa 77:1, Psa 78:1, Psa 79:1 *titles
the porters: Ch1 9:17-19, Ch1 26:14-19
Geneva 1599
And the singers the sons of Asaph [were] in their place, according to the commandment of David, and Asaph, and Heman, and Jeduthun the king's (h) seer; and the porters [waited] at every gate; they might not depart from their service; for their brethren the Levites prepared for them.
(h) Meaning, by this his prophet, because he appointed the psalms and prophecies which were to be sung.
John Gill
And the singers the sons of Asaph were in their place,.... In the court of the priests, singing and playing on their instruments while the sacrifices were offering:
according to the commandment of David, and Asaph, and Heman, and Jeduthun the king's seer; the same with Ethan; and everyone were seers, as Jarchi interprets it, that is, the three last:
and the porters waited at every gate; such of the Levites as were in, that post and office:
they might not depart from their service; to let people in and out, that came for their passover lamb, and share in their other offerings:
for their brethren the Levites prepared for them; because they were not at leisure to prepare for themselves.
Robert Jamieson, A. R. Fausset and David Brown
And the singers . . ., were in their place--While the priests and people were so much engaged, the choir was not idle. They had to sing certain Psalms, namely, the hundred thirteenth to the hundred eighteenth inclusive, once, twice, and even a third time, during the continuance of each company of offerers. As they could not leave their posts, for the singing was resumed as every fresh company entered, the Levites prepared for them also; for the various bands relieved each other in turn, and while the general choir was doing duty, a portion of the tuneful brethren, relieved for a time, partook of the viands that were brought them.
35:1635:16: Եւ ուղղեցաւ եւ պատրաստեցաւ ամենայն պաշտօնն Տեառն յաւուր յայնմիկ առնել զպասեքն, եւ մատուցանել զողջակէզսն ՚ի վերայ սեղանոյն Տեառն, ըստ պատուիրանին Յովսիայ արքայի։
16 Այդ օրը Տիրոջ ամբողջ պաշտամունքը պատշաճօրէն պատրաստուեց ու կատարուեց, որպէսզի, ըստ Յոսիաս արքայի հրամանի, տօնեն զատիկը եւ ողջակէզներ մատուցեն Տիրոջ սեղանի վրայ:
16 Յովսիա թագաւորին հրամայածին պէս՝ այն օրը Տէրոջը բոլոր պաշտամունքը կարգի դրուեցաւ, զատիկը ընելու ու ողջակէզները Տէրոջը սեղանին վրայ մատուցանելու համար։
Եւ ուղղեցաւ եւ պատրաստեցաւ ամենայն պաշտօնն Տեառն յաւուրն յայնմիկ` առնել զպասեքն եւ մատուցանել զողջակէզսն ի վերայ սեղանոյն Տեառն, ըստ պատուիրանին Յովսեայ արքայի:

35:16: Եւ ուղղեցաւ եւ պատրաստեցաւ ամենայն պաշտօնն Տեառն յաւուր յայնմիկ առնել զպասեքն, եւ մատուցանել զողջակէզսն ՚ի վերայ սեղանոյն Տեառն, ըստ պատուիրանին Յովսիայ արքայի։
16 Այդ օրը Տիրոջ ամբողջ պաշտամունքը պատշաճօրէն պատրաստուեց ու կատարուեց, որպէսզի, ըստ Յոսիաս արքայի հրամանի, տօնեն զատիկը եւ ողջակէզներ մատուցեն Տիրոջ սեղանի վրայ:
16 Յովսիա թագաւորին հրամայածին պէս՝ այն օրը Տէրոջը բոլոր պաշտամունքը կարգի դրուեցաւ, զատիկը ընելու ու ողջակէզները Տէրոջը սեղանին վրայ մատուցանելու համար։
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35:1635:16 Так устроено было все служение Господу в тот день, чтобы совершить пасху и принести всесожжения на жертвеннике Господнем, по повелению царя Иосии.
35:16 καὶ και and; even κατωρθώθη κατορθοω and; even ἡτοιμάσθη ετοιμαζω prepare πᾶσα πας all; every ἡ ο the λειτουργία λειτουργια function; ministry κυρίου κυριος lord; master ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that τοῦ ο the ποιῆσαι ποιεω do; make τὸ ο the φασεχ φασεχ and; even ἐνεγκεῖν φερω carry; bring τὰ ο the ὁλοκαυτώματα ολοκαυτωμα whole offering ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar κυρίου κυριος lord; master κατὰ κατα down; by τὴν ο the ἐντολὴν εντολη direction; injunction τοῦ ο the βασιλέως βασιλευς monarch; king Ιωσια ιωσιας Iōsias; Iosias
35:16 וַ֠ wa וְ and תִּכֹּון ttikkôn כון be firm כָּל־ kol- כֹּל whole עֲבֹודַ֨ת ʕᵃvôḏˌaṯ עֲבֹדָה work יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH בַּ ba בְּ in † הַ the יֹּ֤ום yyˈôm יֹום day הַ ha הַ the הוּא֙ hû הוּא he לַ la לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make הַ ha הַ the פֶּ֔סַח ppˈesaḥ פֶּסַח Passover וְ wᵊ וְ and הַעֲלֹ֣ות haʕᵃlˈôṯ עלה ascend עֹלֹ֔ות ʕōlˈôṯ עֹלָה burnt-offering עַ֖ל ʕˌal עַל upon מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כְּ kᵊ כְּ as מִצְוַ֖ת miṣwˌaṯ מִצְוָה commandment הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king יֹאשִׁיָּֽהוּ׃ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah
35:16. omnis igitur cultura Domini rite conpleta est in die illa ut facerent phase et offerrent holocausta super altare Domini iuxta praeceptum regis IosiaeSo all the service of the Lord was duly accomplished that day, both in keeping the phase and offering holocausts upon the altar of the Lord, according to the commandment of king Josias.
16. So all the service of the LORD was prepared the same day, to keep the passover, and to offer burnt offerings upon the altar of the LORD, according to the commandment of king Josiah.
35:16. And so, the entire worship ritual of the Lord was completed on that day, so that they observed the Passover and offered holocausts upon the altar of the Lord, in accord with the precept of king Josiah.
35:16. So all the service of the LORD was prepared the same day, to keep the passover, and to offer burnt offerings upon the altar of the LORD, according to the commandment of king Josiah.
So all the service of the LORD was prepared the same day, to keep the passover, and to offer burnt offerings upon the altar of the LORD, according to the commandment of king Josiah:

35:16 Так устроено было все служение Господу в тот день, чтобы совершить пасху и принести всесожжения на жертвеннике Господнем, по повелению царя Иосии.
35:16
καὶ και and; even
κατωρθώθη κατορθοω and; even
ἡτοιμάσθη ετοιμαζω prepare
πᾶσα πας all; every
ο the
λειτουργία λειτουργια function; ministry
κυρίου κυριος lord; master
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
τοῦ ο the
ποιῆσαι ποιεω do; make
τὸ ο the
φασεχ φασεχ and; even
ἐνεγκεῖν φερω carry; bring
τὰ ο the
ὁλοκαυτώματα ολοκαυτωμα whole offering
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
κυρίου κυριος lord; master
κατὰ κατα down; by
τὴν ο the
ἐντολὴν εντολη direction; injunction
τοῦ ο the
βασιλέως βασιλευς monarch; king
Ιωσια ιωσιας Iōsias; Iosias
35:16
וַ֠ wa וְ and
תִּכֹּון ttikkôn כון be firm
כָּל־ kol- כֹּל whole
עֲבֹודַ֨ת ʕᵃvôḏˌaṯ עֲבֹדָה work
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
יֹּ֤ום yyˈôm יֹום day
הַ ha הַ the
הוּא֙ הוּא he
לַ la לְ to
עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make
הַ ha הַ the
פֶּ֔סַח ppˈesaḥ פֶּסַח Passover
וְ wᵊ וְ and
הַעֲלֹ֣ות haʕᵃlˈôṯ עלה ascend
עֹלֹ֔ות ʕōlˈôṯ עֹלָה burnt-offering
עַ֖ל ʕˌal עַל upon
מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כְּ kᵊ כְּ as
מִצְוַ֖ת miṣwˌaṯ מִצְוָה commandment
הַ ha הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
יֹאשִׁיָּֽהוּ׃ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah
35:16. omnis igitur cultura Domini rite conpleta est in die illa ut facerent phase et offerrent holocausta super altare Domini iuxta praeceptum regis Iosiae
So all the service of the Lord was duly accomplished that day, both in keeping the phase and offering holocausts upon the altar of the Lord, according to the commandment of king Josias.
35:16. And so, the entire worship ritual of the Lord was completed on that day, so that they observed the Passover and offered holocausts upon the altar of the Lord, in accord with the precept of king Josiah.
35:16. So all the service of the LORD was prepared the same day, to keep the passover, and to offer burnt offerings upon the altar of the LORD, according to the commandment of king Josiah.
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John Gill
So all the service of the Lord was prepared the same day,.... With every sacrifice, and for all sorts of persons:
to keep the passover, and to offer burnt offerings upon the altar of the Lord; which were required to be done on that day:
according to the commandment of King Josiah; which was, that every thing be provided, prepared, and done, as the law required.
35:1735:17: Եւ արարին որդիքն Իսրայէլի որք գտան անդ՝ զպասեքն ՚ի ժամանակին յայնմ, եւ զտօն անխմորիցն՝ զեւթն օր։
17 Այդ ժամանակ այնտեղ գտնուող իսրայէլացիները եօթը օր կատարեցին զատիկը եւ անթթխմոր հացի տօնը:
17 Այն ատեն հոն գտնուող Իսրայէլի որդիները զատիկն ու բաղարջակերաց տօնը եօթը օր ըրին։
Եւ արարին որդիքն Իսրայելի որք գտան անդ` զպասեքն ի ժամանակին յայնմ, եւ զտօն անխմորիցն զեւթն օր:

35:17: Եւ արարին որդիքն Իսրայէլի որք գտան անդ՝ զպասեքն ՚ի ժամանակին յայնմ, եւ զտօն անխմորիցն՝ զեւթն օր։
17 Այդ ժամանակ այնտեղ գտնուող իսրայէլացիները եօթը օր կատարեցին զատիկը եւ անթթխմոր հացի տօնը:
17 Այն ատեն հոն գտնուող Իսրայէլի որդիները զատիկն ու բաղարջակերաց տօնը եօթը օր ըրին։
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35:1735:17 И совершали сыны Израилевы, находившиеся {там}, пасху в то время и праздник опресноков в течение семи дней.
35:17 καὶ και and; even ἐποίησαν ποιεω do; make οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel οἱ ο the εὑρεθέντες ευρισκω find τὸ ο the φασεχ φασεχ in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that καὶ και and; even τὴν ο the ἑορτὴν εορτη festival; feast τῶν ο the ἀζύμων αζυμος unleavened; Feast of Unleavened Bread ἑπτὰ επτα seven ἡμέρας ημερα day
35:17 וַ wa וְ and יַּעֲשׂ֨וּ yyaʕᵃśˌû עשׂה make בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֧ל yiśrāʔˈēl יִשְׂרָאֵל Israel הַֽ hˈa הַ the נִּמְצְאִ֛ים nnimṣᵊʔˈîm מצא find אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פֶּ֖סַח ppˌesaḥ פֶּסַח Passover בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֑יא hˈî הִיא she וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חַ֥ג ḥˌaḡ חַג festival הַ ha הַ the מַּצֹּ֖ות mmaṣṣˌôṯ מַצָּה matzah שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִֽים׃ yāmˈîm יֹום day
35:17. feceruntque filii Israhel qui repperti fuerant ibi phase in tempore illo et sollemnitatem azymorum septem diebusAnd the children of Israel that were found there, kept the phase at that time, and the feast of unleavened seven days.
17. And the children of Israel that were present kept the passover at that time, and the feast of unleavened bread seven days.
35:17. And the sons of Israel, who had been found there, kept the Passover at that time, with the solemnity of unleavened bread, for seven days.
35:17. And the children of Israel that were present kept the passover at that time, and the feast of unleavened bread seven days.
And the children of Israel that were present kept the passover at that time, and the feast of unleavened bread seven days:

35:17 И совершали сыны Израилевы, находившиеся {там}, пасху в то время и праздник опресноков в течение семи дней.
35:17
καὶ και and; even
ἐποίησαν ποιεω do; make
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
οἱ ο the
εὑρεθέντες ευρισκω find
τὸ ο the
φασεχ φασεχ in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
καὶ και and; even
τὴν ο the
ἑορτὴν εορτη festival; feast
τῶν ο the
ἀζύμων αζυμος unleavened; Feast of Unleavened Bread
ἑπτὰ επτα seven
ἡμέρας ημερα day
35:17
וַ wa וְ and
יַּעֲשׂ֨וּ yyaʕᵃśˌû עשׂה make
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֧ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הַֽ hˈa הַ the
נִּמְצְאִ֛ים nnimṣᵊʔˈîm מצא find
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פֶּ֖סַח ppˌesaḥ פֶּסַח Passover
בָּ בְּ in
הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֑יא hˈî הִיא she
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חַ֥ג ḥˌaḡ חַג festival
הַ ha הַ the
מַּצֹּ֖ות mmaṣṣˌôṯ מַצָּה matzah
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
יָמִֽים׃ yāmˈîm יֹום day
35:17. feceruntque filii Israhel qui repperti fuerant ibi phase in tempore illo et sollemnitatem azymorum septem diebus
And the children of Israel that were found there, kept the phase at that time, and the feast of unleavened seven days.
35:17. And the sons of Israel, who had been found there, kept the Passover at that time, with the solemnity of unleavened bread, for seven days.
35:17. And the children of Israel that were present kept the passover at that time, and the feast of unleavened bread seven days.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. Относительно продолжительности праздника Пасхи — опресноков ср. Исх XII:15; Лев XXIII:6; Чис XXVIII:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:17: present: Heb. found
the feast: Ch2 30:21-23; Exo 12:15-20, Exo 13:6, Exo 13:7, Exo 23:15, Exo 34:18; Lev 23:5-8; Num 28:16-25; Deu 16:3, Deu 16:4, Deu 16:8; Co1 5:7, Co1 5:8
John Gill
And the children of Israel that were present kept the passover at that time,.... In its proper time, on the fourteenth day of Nisan:
and the feast of unleavened bread seven days; the seven days following the passover, as the Lord by Moses appointed.
35:1835:18: Եւ ո՛չ երբէք եղեւ պասեք նման նմա յԻսրայէլի, յաւուրցն Սամուելի մարգարէի. եւ ամենայն թագաւորքն Իսրայէլի ո՛չ արարին պասեք՝ որպէս արար Յովսիաս. եւ քահանայքն, եւ Ղեւտացիք, եւ ամենայն Յուդաս եւ Իսրայէլ որ գտաւ անդ, եւ բնակիչքն Երուսաղեմի,
18 Սամուէլ մարգարէի օրերից ի վեր սրա նման զատիկ երբեք չէր եղել Իսրայէլում, եւ Իսրայէլի բոլոր թագաւորները այսպիսի զատիկ չէին արել, ինչպէս արեց Յոսիասը: Այնտեղ գտնուող քահանաներն ու ղեւտացիները, ամբողջ Յուդայի երկիրն ու Իսրայէլը եւ Երուսաղէմի բնակիչները
18 Սամուէլ մարգարէին օրերէն ի վեր Իսրայէլի մէջ ասոր պէս զատիկ մը եղած չէր. Յովսիային ու քահանաներուն ու Ղեւտացիներուն բոլոր հոն գտնուող Յուդայի ու Իսրայէլի ու Երուսաղէմի բնակիչներուն ըրած զատկին պէս Իսրայէլի բոլոր թագաւորները ըրած չէին։
Եւ ոչ երբեք եղեւ պասեք նման նմա յԻսրայելի յաւուրցն Սամուելի մարգարէի, եւ ամենայն թագաւորքն Իսրայելի ոչ արարին պասեք որպէս արար Յովսիաս, եւ քահանայքն եւ Ղեւտացիք, եւ ամենայն Յուդաս եւ Իսրայէլ որ գտաւ անդ եւ բնակիչքն Երուսաղեմի:

35:18: Եւ ո՛չ երբէք եղեւ պասեք նման նմա յԻսրայէլի, յաւուրցն Սամուելի մարգարէի. եւ ամենայն թագաւորքն Իսրայէլի ո՛չ արարին պասեք՝ որպէս արար Յովսիաս. եւ քահանայքն, եւ Ղեւտացիք, եւ ամենայն Յուդաս եւ Իսրայէլ որ գտաւ անդ, եւ բնակիչքն Երուսաղեմի,
18 Սամուէլ մարգարէի օրերից ի վեր սրա նման զատիկ երբեք չէր եղել Իսրայէլում, եւ Իսրայէլի բոլոր թագաւորները այսպիսի զատիկ չէին արել, ինչպէս արեց Յոսիասը: Այնտեղ գտնուող քահանաներն ու ղեւտացիները, ամբողջ Յուդայի երկիրն ու Իսրայէլը եւ Երուսաղէմի բնակիչները
18 Սամուէլ մարգարէին օրերէն ի վեր Իսրայէլի մէջ ասոր պէս զատիկ մը եղած չէր. Յովսիային ու քահանաներուն ու Ղեւտացիներուն բոլոր հոն գտնուող Յուդայի ու Իսրայէլի ու Երուսաղէմի բնակիչներուն ըրած զատկին պէս Իսրայէլի բոլոր թագաւորները ըրած չէին։
zohrab-1805▾ eastern-1994▾ western am▾
35:1835:18 И не была совершаема такая пасха у Израиля от дней Самуила пророка; и из всех царей Израилевых ни один не совершал такой пасхи, какую совершил Иосия, и священники, и левиты, и все Иудеи, и Израильтяне, {там} находившиеся, и жители Иерусалима.
35:18 καὶ και and; even οὐκ ου not ἐγένετο γινομαι happen; become φασεχ φασεχ like; similar to αὐτῷ αυτος he; him ἐν εν in Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away ἡμερῶν ημερα day Σαμουηλ σαμουηλ Samouēl; Samoil τοῦ ο the προφήτου προφητης prophet καὶ και and; even πάντες πας all; every βασιλεῖς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel οὐκ ου not ἐποίησαν ποιεω do; make ὡς ως.1 as; how τὸ ο the φασεχ φασεχ who; what ἐποίησεν ποιεω do; make Ιωσιας ιωσιας Iōsias; Iosias καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis καὶ και and; even πᾶς πας all; every Ιουδα ιουδα Iouda; Iutha καὶ και and; even Ισραηλ ισραηλ.1 Israel ὁ ο the εὑρεθεὶς ευρισκω find καὶ και and; even οἱ ο the κατοικοῦντες κατοικεω settle ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem τῷ ο the κυρίῳ κυριος lord; master
35:18 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not נַעֲשָׂ֨ה naʕᵃśˌā עשׂה make פֶ֤סַח fˈesaḥ פֶּסַח Passover כָּמֹ֨הוּ֙ kāmˈōhû כְּמֹו like בְּ bᵊ בְּ in יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel מִ mi מִן from ימֵ֖י ymˌê יֹום day שְׁמוּאֵ֣ל šᵊmûʔˈēl שְׁמוּאֵל Samuel הַ ha הַ the נָּבִ֑יא nnāvˈî נָבִיא prophet וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king יִשְׂרָאֵ֣ל׀ yiśrāʔˈēl יִשְׂרָאֵל Israel לֹֽא־ lˈō- לֹא not עָשׂ֡וּ ʕāśˈû עשׂה make כַּ ka כְּ as † הַ the פֶּ֣סַח ppˈesaḥ פֶּסַח Passover אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֣ה ʕāśˈā עשׂה make יֹֽ֠אשִׁיָּהוּ yˈōšiyyāhû יֹאשִׁיָּהוּ Josiah וְ wᵊ וְ and הַ ha הַ the כֹּהֲנִ֨ים kkōhᵃnˌîm כֹּהֵן priest וְ wᵊ וְ and הַ ha הַ the לְוִיִּ֤ם lᵊwiyyˈim לֵוִי Levite וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וְ wᵊ וְ and יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel הַ ha הַ the נִּמְצָ֔א nnimṣˈā מצא find וְ wᵊ וְ and יֹושְׁבֵ֖י yôšᵊvˌê ישׁב sit יְרוּשָׁלִָֽם׃ ס yᵊrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
35:18. non fuit phase simile huic in Israhel a diebus Samuhelis prophetae sed nec quisquam de cunctis regibus Israhel fecit phase sicut Iosias sacerdotibus et Levitis et omni Iuda et Israhel qui reppertus fuerat et habitantibus in HierusalemThere was no phase like to this in Israel, from the days of Samuel the prophet: neither did any of all the kings of Israel keep such a phase as Josias kept, with the priests, and the Levites, and all Juda, and Israel that were found, and the inhabitants of Jerusalem.
18. And there was no passover like to that kept in Israel from the days of Samuel the prophet; neither did any of the kings of Israel keep such a passover as Josiah kept, and the priests, and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem.
35:18. There was no Passover similar to this one in Israel, from the days of Samuel the prophet. And neither did anyone, out of all the kings of Israel, keep such a Passover as did Josiah, the priests and Levites, and all those of Judah and Israel who had been found, and the inhabitants of Jerusalem.
35:18. And there was no passover like to that kept in Israel from the days of Samuel the prophet; neither did all the kings of Israel keep such a passover as Josiah kept, and the priests, and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem.
And there was no passover like to that kept in Israel from the days of Samuel the prophet; neither did all the kings of Israel keep such a passover as Josiah kept, and the priests, and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem:

35:18 И не была совершаема такая пасха у Израиля от дней Самуила пророка; и из всех царей Израилевых ни один не совершал такой пасхи, какую совершил Иосия, и священники, и левиты, и все Иудеи, и Израильтяне, {там} находившиеся, и жители Иерусалима.
35:18
καὶ και and; even
οὐκ ου not
ἐγένετο γινομαι happen; become
φασεχ φασεχ like; similar to
αὐτῷ αυτος he; him
ἐν εν in
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
ἡμερῶν ημερα day
Σαμουηλ σαμουηλ Samouēl; Samoil
τοῦ ο the
προφήτου προφητης prophet
καὶ και and; even
πάντες πας all; every
βασιλεῖς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
οὐκ ου not
ἐποίησαν ποιεω do; make
ὡς ως.1 as; how
τὸ ο the
φασεχ φασεχ who; what
ἐποίησεν ποιεω do; make
Ιωσιας ιωσιας Iōsias; Iosias
καὶ και and; even
οἱ ο the
ἱερεῖς ιερευς priest
καὶ και and; even
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
καὶ και and; even
πᾶς πας all; every
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
Ισραηλ ισραηλ.1 Israel
ο the
εὑρεθεὶς ευρισκω find
καὶ και and; even
οἱ ο the
κατοικοῦντες κατοικεω settle
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
τῷ ο the
κυρίῳ κυριος lord; master
35:18
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
נַעֲשָׂ֨ה naʕᵃśˌā עשׂה make
פֶ֤סַח fˈesaḥ פֶּסַח Passover
כָּמֹ֨הוּ֙ kāmˈōhû כְּמֹו like
בְּ bᵊ בְּ in
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מִ mi מִן from
ימֵ֖י ymˌê יֹום day
שְׁמוּאֵ֣ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
הַ ha הַ the
נָּבִ֑יא nnāvˈî נָבִיא prophet
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
יִשְׂרָאֵ֣ל׀ yiśrāʔˈēl יִשְׂרָאֵל Israel
לֹֽא־ lˈō- לֹא not
עָשׂ֡וּ ʕāśˈû עשׂה make
כַּ ka כְּ as
הַ the
פֶּ֣סַח ppˈesaḥ פֶּסַח Passover
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֣ה ʕāśˈā עשׂה make
יֹֽ֠אשִׁיָּהוּ yˈōšiyyāhû יֹאשִׁיָּהוּ Josiah
וְ wᵊ וְ and
הַ ha הַ the
כֹּהֲנִ֨ים kkōhᵃnˌîm כֹּהֵן priest
וְ wᵊ וְ and
הַ ha הַ the
לְוִיִּ֤ם lᵊwiyyˈim לֵוִי Levite
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
וְ wᵊ וְ and
יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הַ ha הַ the
נִּמְצָ֔א nnimṣˈā מצא find
וְ wᵊ וְ and
יֹושְׁבֵ֖י yôšᵊvˌê ישׁב sit
יְרוּשָׁלִָֽם׃ ס yᵊrûšālˈāim . s יְרוּשָׁלִַם Jerusalem
35:18. non fuit phase simile huic in Israhel a diebus Samuhelis prophetae sed nec quisquam de cunctis regibus Israhel fecit phase sicut Iosias sacerdotibus et Levitis et omni Iuda et Israhel qui reppertus fuerat et habitantibus in Hierusalem
There was no phase like to this in Israel, from the days of Samuel the prophet: neither did any of all the kings of Israel keep such a phase as Josias kept, with the priests, and the Levites, and all Juda, and Israel that were found, and the inhabitants of Jerusalem.
35:18. There was no Passover similar to this one in Israel, from the days of Samuel the prophet. And neither did anyone, out of all the kings of Israel, keep such a Passover as did Josiah, the priests and Levites, and all those of Judah and Israel who had been found, and the inhabitants of Jerusalem.
35:18. And there was no passover like to that kept in Israel from the days of Samuel the prophet; neither did all the kings of Israel keep such a passover as Josiah kept, and the priests, and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19. Сн. 4: Цар XXIII:22–23.
Adam Clarke: Commentary on the Bible - 1831
35:18: There was no passover like to that - "That which distinguished this passover from all the former was," says Calmet, "the great liberality of Josiah, who distributed to his people a greater number of victims than either David or Solomon had done."
2 Chronicles 35:20
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:18: there was no passover: Not one on purer principles, more heartily joined in by the people present, more literally or exactly consecrated, according to the law, or more religiously observed. The words do not refer to the number present, but to the manner and spirit. Ch2 30:5; Kg2 23:21-23
neither did: Ch2 30:26, Ch2 30:27
John Gill
And there was no passover like to that kept in Israel,.... So exactly according to the law, so universally by Israel and Judah, and with such liberality shown by the king, and the chief of the priests and Levites; of this, and the following verse; see Gill on 4Kings 23:22; see Gill on 4Kings 23:23
John Wesley
Like to that - The whole solemnity was performed exactly according to the law, whereas in Hezekiah's passover there were several irregularities: likewise Josiah furnished the whole congregation with beasts for sacrifice at his own charge, which no king ever did before him.
Robert Jamieson, A. R. Fausset and David Brown
there was no passover like to that kept in Israel from the days of Samuel--One feature by which this passover was distinguished was the liberality of Josiah. But what distinguished it above all preceding solemnities was, not the imposing grandeur of the ceremonies, nor the immensity of the assembled concourse of worshippers; for these, with the exception of a few from the kingdom of Israel, were confined to two tribes; but it was the ardent devotion of the king and people, the disregard of purely traditional customs, and the unusually strict adherence, even in the smallest minutiÃ&brvbr;, to the forms of observance prescribed in the book of the law, the discovery of an original copy of which had produced so great a sensation. Instead of "from the days of Samuel," the author of the Book of Kings says, "from the days of the judges who judged Israel" [4Kings 23:22]. The meaning is the same in both passages, for Samuel concluded the era of the judges.
all Judah and Israel that were present--The great majority of the people of the northern kingdom were in exile, but some of the remaining inhabitants performed the journey to Jerusalem on this occasion. 37,600 paschal lambs and kids were used, which [2Chron 35:7], at ten to a company, would make 376,000 persons attending the feast.
35:1935:19: արարին Տեառն յութտասներորդ ամի թագաւորութեանն Յովսիայ։ Եւ զվհուկս, եւ զգէտս, եւ զդիւթս, եւ զկուռս, եւ զկախարդս, որք էին յերկրին Յուդայ եւ յԵրուսաղէմ, ՚ի բա՛ց եբարձ. եւ այրեաց հրով արքայ Յովսիա, զի հաստատեսցէ զբանս օրինացն զգրեալսն ՚ի գիրս զոր եգիտ Քեղկիա քահանայ ՚ի տանն Տեառն։ Նման նմա ո՛չ եղեւ յառաջ քան զնա, որ դարձաւ առ Տէր Աստուած ՚ի բոլոր սրտէ իւրմէ, եւ ՚ի բոլոր անձնէ իւրմէ, եւ յամենայն զօրութենէ իւրմէ, ըստ ամենայն օրինաց Մովսիսի. եւ յետ նորա ո՛չ ոք յարեաւ նմա նմա։ Սակայն ո՛չ դարձաւ Տէր ՚ի բարկութենէ սրտմտութեան իւրոյ մեծէ, զոր բարկացաւ սրտմտութեամբ Տէր ՚ի վերայ Յուդայ, ամենայն բարկութեամբքն որով բարկացոյց զնա Մանասէ. եւ ասաց Տէր. Այլ եւ զՅուդա՛ս մերժեցից յերեսաց իմոց, որպէս մերժեցի զԻսրայէլ. եւ ՚ի բա՛ց արարից զքաղաքն զոր ընտրեցի զԵրուսաղէմ, եւ զտունն զորմէ ասացի՝ Եղիցի անո՛ւն իմ անդ[4757]։ [4757] Ոմանք. Յութուտասաներորդի ամի... նման նմա ո՛չ ոք եղեւ։
19 Տիրոջ տօնը կատարեցին Յոսիասի թագաւորութեան տասնութերորդ տարում: Յոսիաս արքան Յուդայի երկրում եւ Երուսաղէմում գտնուող վհուկներին, գուշակներին, մոգերին, կախարդներին եւ չաստուածներին վերացրեց ու հրով այրեց, որպէսզի հաստատի Օրէնքի այն խօսքերը, որ գրուած էին Քեղկիաս քահանայի՝ Տիրոջ տանը գտած գրքում: Յոսիասի նմանը չէր եղել նրանից առաջ, որ, ըստ Մովսէսի բոլոր օրէնքների, իր ամբողջ սրտով, իր ամբողջ հոգով եւ իր ամբողջ զօրութեամբ դառնար դէպի Տէր Աստուածը: Եւ նրանից յետոյ էլ նրա նմանը չյայտնուեց: Տէրը, սակայն, չհանդարտուեց իր խիստ բորբոքուած բարկութիւնից, Յուդայի երկրի նկատմամբ այն բարկութիւնից, որով բորբոքել էր Նրան Մանասէն: Եւ Տէրն ասաց. «Ես Յուդայի երկիրն էլ եմ վերացնելու իմ աչքի առաջից, ինչպէս վերացրել եմ Իսրայէլը, եւ մերժելու եմ Երուսաղէմը՝ այն քաղաքը, որ ընտրել էի, եւ այն տունը, որի համար ասել էի, թէ՝ իմ անունը պէտք է լինի այնտեղ»:
19 Այս զատիկը Յովսիային թագաւորութեան տասնըութերորդ տարին եղաւ։
Արարին Տեառն յութուտասներորդ ամի թագաւորութեանն [487]Յովսեայ: Եւ զվհուկս եւ զգէտս եւ զդիւթս եւ զկուռս եւ զկախարդս, որք էին յերկրին Յուդայ եւ յԵրուսաղէմ, ի բաց եբարձ եւ այրեաց հրով արքայ Յովսիաս, զի հաստատեսցէ զբանս օրինացն զգրեալսն ի գիրս զոր եգիտ Քեղկիաս քահանայ ի տանն Տեառն: Նման նմա ոչ եղեւ յառաջ քան զնա, որ դարձաւ առ Տէր Աստուած ի բոլոր սրտէ իւրմէ եւ ի բոլոր անձնէ իւրմէ եւ յամենայն զօրութենէ իւրմէ, ըստ ամենայն օրինաց Մովսիսի. եւ յետ նորա ոչ ոք յարեաւ նմա նմա: Սակայն ոչ դարձաւ Տէր ի բարկութենէ սրտմտութեան իւրոյ մեծէ, զոր բարկացաւ սրտմտութեամբ Տէր ի վերայ Յուդայ, ամենայն բարկութեամբքն որով բարկացոյց զնա Մանասէ. եւ ասաց Տէր. Այլ եւ զՅուդաս մերժեցից յերեսաց իմոց, որպէս մերժեցի զԻսրայէլ. եւ ի բաց արարից զքաղաքն զոր ընտրեցի զԵրուսաղէմ, եւ զտունն զորմէ ասացի` Եղիցի անուն իմ անդ:

35:19: արարին Տեառն յութտասներորդ ամի թագաւորութեանն Յովսիայ։ Եւ զվհուկս, եւ զգէտս, եւ զդիւթս, եւ զկուռս, եւ զկախարդս, որք էին յերկրին Յուդայ եւ յԵրուսաղէմ, ՚ի բա՛ց եբարձ. եւ այրեաց հրով արքայ Յովսիա, զի հաստատեսցէ զբանս օրինացն զգրեալսն ՚ի գիրս զոր եգիտ Քեղկիա քահանայ ՚ի տանն Տեառն։ Նման նմա ո՛չ եղեւ յառաջ քան զնա, որ դարձաւ առ Տէր Աստուած ՚ի բոլոր սրտէ իւրմէ, եւ ՚ի բոլոր անձնէ իւրմէ, եւ յամենայն զօրութենէ իւրմէ, ըստ ամենայն օրինաց Մովսիսի. եւ յետ նորա ո՛չ ոք յարեաւ նմա նմա։ Սակայն ո՛չ դարձաւ Տէր ՚ի բարկութենէ սրտմտութեան իւրոյ մեծէ, զոր բարկացաւ սրտմտութեամբ Տէր ՚ի վերայ Յուդայ, ամենայն բարկութեամբքն որով բարկացոյց զնա Մանասէ. եւ ասաց Տէր. Այլ եւ զՅուդա՛ս մերժեցից յերեսաց իմոց, որպէս մերժեցի զԻսրայէլ. եւ ՚ի բա՛ց արարից զքաղաքն զոր ընտրեցի զԵրուսաղէմ, եւ զտունն զորմէ ասացի՝ Եղիցի անո՛ւն իմ անդ[4757]։
[4757] Ոմանք. Յութուտասաներորդի ամի... նման նմա ո՛չ ոք եղեւ։
19 Տիրոջ տօնը կատարեցին Յոսիասի թագաւորութեան տասնութերորդ տարում: Յոսիաս արքան Յուդայի երկրում եւ Երուսաղէմում գտնուող վհուկներին, գուշակներին, մոգերին, կախարդներին եւ չաստուածներին վերացրեց ու հրով այրեց, որպէսզի հաստատի Օրէնքի այն խօսքերը, որ գրուած էին Քեղկիաս քահանայի՝ Տիրոջ տանը գտած գրքում: Յոսիասի նմանը չէր եղել նրանից առաջ, որ, ըստ Մովսէսի բոլոր օրէնքների, իր ամբողջ սրտով, իր ամբողջ հոգով եւ իր ամբողջ զօրութեամբ դառնար դէպի Տէր Աստուածը: Եւ նրանից յետոյ էլ նրա նմանը չյայտնուեց: Տէրը, սակայն, չհանդարտուեց իր խիստ բորբոքուած բարկութիւնից, Յուդայի երկրի նկատմամբ այն բարկութիւնից, որով բորբոքել էր Նրան Մանասէն: Եւ Տէրն ասաց. «Ես Յուդայի երկիրն էլ եմ վերացնելու իմ աչքի առաջից, ինչպէս վերացրել եմ Իսրայէլը, եւ մերժելու եմ Երուսաղէմը՝ այն քաղաքը, որ ընտրել էի, եւ այն տունը, որի համար ասել էի, թէ՝ իմ անունը պէտք է լինի այնտեղ»:
19 Այս զատիկը Յովսիային թագաւորութեան տասնըութերորդ տարին եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
35:1935:19 В восемнадцатый год царствования Иосии совершена сия пасха.
35:19 τῷ ο the ὀκτωκαιδεκάτῳ οκτωκαιδεκατος year τῆς ο the βασιλείας βασιλεια realm; kingdom Ιωσια ιωσιας Iōsias; Iosias [a] καὶ και and; even τοὺς ο the ἐγγαστριμύθους εγγαστριμυθος and; even τοὺς ο the γνώστας γνωστης knower; one who knows καὶ και and; even τὰ ο the θαραφιν θαραφιν and; even τὰ ο the εἴδωλα ειδωλον idol καὶ και and; even τὰ ο the καρασιμ καρασιμ who; what ἦν ειμι be ἐν εν in γῇ γη earth; land Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ἐνεπύρισεν εμπυριζω the βασιλεὺς βασιλευς monarch; king Ιωσιας ιωσιας Iōsias; Iosias ἵνα ινα so; that στήσῃ ιστημι stand; establish τοὺς ο the λόγους λογος word; log τοῦ ο the νόμου νομος.1 law τοὺς ο the γεγραμμένους γραφω write ἐπὶ επι in; on τοῦ ο the βιβλίου βιβλιον scroll οὗ ος who; what εὗρεν ευρισκω find Χελκιας χελκιας the ἱερεὺς ιερευς priest ἐν εν in τῷ ο the οἴκῳ οικος home; household κυρίου κυριος lord; master [b] ὅμοιος ομοιος like; similar to αὐτῷ αυτος he; him οὐκ ου not ἐγενήθη γινομαι happen; become ἔμπροσθεν εμπροσθεν in front; before αὐτοῦ αυτος he; him ὃς ος who; what ἐπέστρεψεν επιστρεφω turn around; return πρὸς προς to; toward κύριον κυριος lord; master ἐν εν in ὅλῃ ολος whole; wholly καρδίᾳ καρδια heart αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in ὅλῃ ολος whole; wholly ψυχῇ ψυχη soul αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in ὅλῃ ολος whole; wholly ἰσχύι ισχυς force αὐτοῦ αυτος he; him κατὰ κατα down; by πάντα πας all; every τὸν ο the νόμον νομος.1 law Μωυσῆ μωσευς Mōseus; Mosefs καὶ και and; even μετ᾿ μετα with; amid αὐτὸν αυτος he; him οὐκ ου not ἀνέστη ανιστημι stand up; resurrect ὅμοιος ομοιος like; similar to αὐτῷ αυτος he; him [c] πλὴν πλην besides; only οὐκ ου not ἀπεστράφη αποστρεφω turn away; alienate κύριος κυριος lord; master ἀπὸ απο from; away ὀργῆς οργη passion; temperament θυμοῦ θυμος provocation; temper αὐτοῦ αυτος he; him τοῦ ο the μεγάλου μεγας great; loud οὗ ος who; what ὠργίσθη οργιζω impassioned; anger θυμῷ θυμος provocation; temper κύριος κυριος lord; master ἐν εν in τῷ ο the Ιουδα ιουδα Iouda; Iutha ἐπὶ επι in; on πάντα πας all; every τὰ ο the παροργίσματα παροργισμα who; what παρώργισεν παροργιζω enrage; provoke Μανασσης μανασσης Manassēs; Manassis [d] καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master καί και and; even γε γε in fact τὸν ο the Ιουδαν ιουδας Ioudas; Iuthas ἀποστήσω αφιστημι distance; keep distance ἀπὸ απο from; away προσώπου προσωπον face; ahead of μου μου of me; mine καθὼς καθως just as / like ἀπέστησα αφιστημι distance; keep distance τὸν ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀπωσάμην απωθεω thrust away; reject τὴν ο the πόλιν πολις city ἣν ος who; what ἐξελεξάμην εκλεγω select; choose τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even τὸν ο the οἶκον οικος home; household ὃν ος who; what εἶπα επω say; speak ἔσται ειμι be τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐκεῖ εκει there
35:19 בִּ bi בְּ in שְׁמֹונֶ֤ה šᵊmônˈeh שְׁמֹנֶה eight עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֔ה šānˈā שָׁנָה year לְ lᵊ לְ to מַלְכ֖וּת malᵊḵˌûṯ מַלְכוּת kingship יֹאשִׁיָּ֑הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah נַעֲשָׂ֖ה naʕᵃśˌā עשׂה make הַ ha הַ the פֶּ֥סַח ppˌesaḥ פֶּסַח Passover הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
35:19. octavodecimo anno regni Iosiae hoc phase celebratum estIn the eighteenth year of the reign of Josias was this phase celebrated.
19. In the eighteenth year of the reign of Josiah was this passover kept.
35:19. In the eighteenth year of the reign of Josiah, this Passover was celebrated.
35:19. In the eighteenth year of the reign of Josiah was this passover kept.
In the eighteenth year of the reign of Josiah was this passover kept:

35:19 В восемнадцатый год царствования Иосии совершена сия пасха.
35:19
τῷ ο the
ὀκτωκαιδεκάτῳ οκτωκαιδεκατος year
τῆς ο the
βασιλείας βασιλεια realm; kingdom
Ιωσια ιωσιας Iōsias; Iosias

[a]
καὶ και and; even
τοὺς ο the
ἐγγαστριμύθους εγγαστριμυθος and; even
τοὺς ο the
γνώστας γνωστης knower; one who knows
καὶ και and; even
τὰ ο the
θαραφιν θαραφιν and; even
τὰ ο the
εἴδωλα ειδωλον idol
καὶ και and; even
τὰ ο the
καρασιμ καρασιμ who; what
ἦν ειμι be
ἐν εν in
γῇ γη earth; land
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐνεπύρισεν εμπυριζω the
βασιλεὺς βασιλευς monarch; king
Ιωσιας ιωσιας Iōsias; Iosias
ἵνα ινα so; that
στήσῃ ιστημι stand; establish
τοὺς ο the
λόγους λογος word; log
τοῦ ο the
νόμου νομος.1 law
τοὺς ο the
γεγραμμένους γραφω write
ἐπὶ επι in; on
τοῦ ο the
βιβλίου βιβλιον scroll
οὗ ος who; what
εὗρεν ευρισκω find
Χελκιας χελκιας the
ἱερεὺς ιερευς priest
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
κυρίου κυριος lord; master

[b]
ὅμοιος ομοιος like; similar to
αὐτῷ αυτος he; him
οὐκ ου not
ἐγενήθη γινομαι happen; become
ἔμπροσθεν εμπροσθεν in front; before
αὐτοῦ αυτος he; him
ὃς ος who; what
ἐπέστρεψεν επιστρεφω turn around; return
πρὸς προς to; toward
κύριον κυριος lord; master
ἐν εν in
ὅλῃ ολος whole; wholly
καρδίᾳ καρδια heart
αὐτοῦ αυτος he; him
καὶ και and; even
ἐν εν in
ὅλῃ ολος whole; wholly
ψυχῇ ψυχη soul
αὐτοῦ αυτος he; him
καὶ και and; even
ἐν εν in
ὅλῃ ολος whole; wholly
ἰσχύι ισχυς force
αὐτοῦ αυτος he; him
κατὰ κατα down; by
πάντα πας all; every
τὸν ο the
νόμον νομος.1 law
Μωυσῆ μωσευς Mōseus; Mosefs
καὶ και and; even
μετ᾿ μετα with; amid
αὐτὸν αυτος he; him
οὐκ ου not
ἀνέστη ανιστημι stand up; resurrect
ὅμοιος ομοιος like; similar to
αὐτῷ αυτος he; him

[c]
πλὴν πλην besides; only
οὐκ ου not
ἀπεστράφη αποστρεφω turn away; alienate
κύριος κυριος lord; master
ἀπὸ απο from; away
ὀργῆς οργη passion; temperament
θυμοῦ θυμος provocation; temper
αὐτοῦ αυτος he; him
τοῦ ο the
μεγάλου μεγας great; loud
οὗ ος who; what
ὠργίσθη οργιζω impassioned; anger
θυμῷ θυμος provocation; temper
κύριος κυριος lord; master
ἐν εν in
τῷ ο the
Ιουδα ιουδα Iouda; Iutha
ἐπὶ επι in; on
πάντα πας all; every
τὰ ο the
παροργίσματα παροργισμα who; what
παρώργισεν παροργιζω enrage; provoke
Μανασσης μανασσης Manassēs; Manassis

[d]
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
καί και and; even
γε γε in fact
τὸν ο the
Ιουδαν ιουδας Ioudas; Iuthas
ἀποστήσω αφιστημι distance; keep distance
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
μου μου of me; mine
καθὼς καθως just as / like
ἀπέστησα αφιστημι distance; keep distance
τὸν ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀπωσάμην απωθεω thrust away; reject
τὴν ο the
πόλιν πολις city
ἣν ος who; what
ἐξελεξάμην εκλεγω select; choose
τὴν ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
τὸν ο the
οἶκον οικος home; household
ὃν ος who; what
εἶπα επω say; speak
ἔσται ειμι be
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
ἐκεῖ εκει there
35:19
בִּ bi בְּ in
שְׁמֹונֶ֤ה šᵊmônˈeh שְׁמֹנֶה eight
עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen
שָׁנָ֔ה šānˈā שָׁנָה year
לְ lᵊ לְ to
מַלְכ֖וּת malᵊḵˌûṯ מַלְכוּת kingship
יֹאשִׁיָּ֑הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah
נַעֲשָׂ֖ה naʕᵃśˌā עשׂה make
הַ ha הַ the
פֶּ֥סַח ppˌesaḥ פֶּסַח Passover
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
35:19. octavodecimo anno regni Iosiae hoc phase celebratum est
In the eighteenth year of the reign of Josias was this phase celebrated.
35:19. In the eighteenth year of the reign of Josiah, this Passover was celebrated.
35:19. In the eighteenth year of the reign of Josiah was this passover kept.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ gnv▾ all ▾
Geneva 1599
In (i) the eighteenth year of the reign of Josiah was this passover kept.
(i) Which was in his 26th year.
Robert Jamieson, A. R. Fausset and David Brown
In the eighteenth year of the reign Josiah was this passover kept--"It is said (4Kings 22:3) that Josiah sent Shaphan to Hilkiah in the eighth month of that year." If this statement rests upon an historical basis, all the events narrated here (at 2Ch. 34:8-35:19) must have happened in about the space of five months and a half. We should then have a proof that the eighteenth year of Josiah's reign was reckoned from the autumn (compare 2Chron 29:3). "The eighth month" of the sacred year in the eighteenth year of his reign would be the second month of his eighteenth year, and the first month of the new year would be the seventh month [BERTHEAU].
35:2035:20: Եւ ե՛լ փարաւոն Նեքաւով՝ արքայ Եգիպտոսի ՚ի վերայ արքային Ասորեստանեայց, առ գետովն Եփրատայ. եւ գնաց արքայ Յովսիա ընդդէմ նորա[4758]. [4758] Ոմանք. Առ գետովն Եփրատաւ։
20 Եգիպտոսի արքայ Նեքաւով փարաւոնը յարձակուեց Ասորեստանի արքայի վրայ Եփրատ գետի ուղղութեամբ: Յոսիաս արքան գնաց նրա դէմ,
20 Այս բոլոր բաներէն եւ Յովսիային տաճարին կարգադրութիւնը հաստատելէն ետքը, Եգիպտոսի Նեքաւով թագաւորը Եփրատի քով Քարքամիս քաղաքին դէմ պատերազմելու գնաց։ Յովսիա զանիկա դիմաւորելու գնաց։
Եւ ել փարաւոն`` Նեքաւով արքայ Եգիպտոսի [488]ի վերայ արքային Ասորեստանեայց``, առ գետովն Եփրատայ. եւ գնաց արքայ Յովսիա ընդդէմ նորա:

35:20: Եւ ե՛լ փարաւոն Նեքաւով՝ արքայ Եգիպտոսի ՚ի վերայ արքային Ասորեստանեայց, առ գետովն Եփրատայ. եւ գնաց արքայ Յովսիա ընդդէմ նորա[4758].
[4758] Ոմանք. Առ գետովն Եփրատաւ։
20 Եգիպտոսի արքայ Նեքաւով փարաւոնը յարձակուեց Ասորեստանի արքայի վրայ Եփրատ գետի ուղղութեամբ: Յոսիաս արքան գնաց նրա դէմ,
20 Այս բոլոր բաներէն եւ Յովսիային տաճարին կարգադրութիւնը հաստատելէն ետքը, Եգիպտոսի Նեքաւով թագաւորը Եփրատի քով Քարքամիս քաղաքին դէմ պատերազմելու գնաց։ Յովսիա զանիկա դիմաւորելու գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
35:2035:20 После всего того, что сделал Иосия в доме {Божием} [и как сжег огнем царь Иосия и чревовещателей, и волхвов, и капища, и идолов, и дубравы, бывшие в Иерусалиме и Иудее, чтобы утвердить слова закона, написанные в книге, которую нашел Хелкия священник в доме Господнем, не было подобного ему прежде него, кто обратился бы к Господу всем сердцем своим, и всею душею своею, и всею крепостию своею, по всему закону Моисееву; не восстал и после него подобный ему. Однако же не отвратился Господь от великой ярости гнева Своего, ярости, которою разгневался Господь на Иудею за все оскорбления, которыми прогневал Манассия. И сказал Господь: и Иуду отвергну от лица Моего, как отверг дом Израилев, и отвергну город Иерусалим, который избрал, и храм, о котором сказал: будет там имя Мое,] пошел Нехао, царь Египетский, на войну к Кархемису на Евфрате; и Иосия вышел навстречу ему.
35:20 καὶ και and; even ἀνέβη αναβαινω step up; ascend Φαραω φαραω Pharaō; Farao Νεχαω νεχαω monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐπὶ επι in; on τὸν ο the βασιλέα βασιλευς monarch; king Ἀσσυρίων ασσυριος in; on τὸν ο the ποταμὸν ποταμος river Εὐφράτην ευφρατης Euphratēs; Effratis καὶ και and; even ἐπορεύθη πορευομαι travel; go ὁ ο the βασιλεὺς βασιλευς monarch; king Ιωσιας ιωσιας Iōsias; Iosias εἰς εις into; for συνάντησιν συναντησις meeting αὐτῷ αυτος he; him
35:20 אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after כָל־ ḵol- כֹּל whole זֹ֗את zˈōṯ זֹאת this אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֵכִ֤ין hēḵˈîn כון be firm יֹֽאשִׁיָּ֨הוּ֙ yˈōšiyyˈāhû יֹאשִׁיָּהוּ Josiah אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בַּ֔יִת bbˈayiṯ בַּיִת house עָלָ֞ה ʕālˈā עלה ascend נְכֹ֧ו nᵊḵˈô נְכֹו Neco מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt לְ lᵊ לְ to הִלָּחֵ֥ם hillāḥˌēm לחם fight בְּ bᵊ בְּ in כַרְכְּמִ֖ישׁ ḵarkᵊmˌîš כַּרְכְּמִישׁ Carchemish עַל־ ʕal- עַל upon פְּרָ֑ת pᵊrˈāṯ פְּרָת Euphrates וַ wa וְ and יֵּצֵ֥א yyēṣˌē יצא go out לִ li לְ to קְרָאתֹ֖ו qᵊrāṯˌô קרא encounter יֹאשִׁיָּֽהוּ׃ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah
35:20. postquam instauraverat Iosias templum ascendit Nechao rex Aegypti ad pugnandum in Charchamis iuxta Eufraten et processit in occursum eius IosiasAfter that Josias had repaired the temple, Nechao king of Egypt came up to fight in Charcamis by the Euphrates: and Josias went out to meet him.
20. After all this, when Josiah had prepared the temple, Neco king of Egypt went up to fight against Carchemish by Euphrates: and Josiah went out against him.
35:20. After Josiah had repaired the temple, Neco, the king of Egypt, ascended to fight at Carchemish, beside the Euphrates. And Josiah went out to meet him.
35:20. After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against Carchemish by Euphrates: and Josiah went out against him.
After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against Carchemish by Euphrates: and Josiah went out against him:

35:20 После всего того, что сделал Иосия в доме {Божием} [и как сжег огнем царь Иосия и чревовещателей, и волхвов, и капища, и идолов, и дубравы, бывшие в Иерусалиме и Иудее, чтобы утвердить слова закона, написанные в книге, которую нашел Хелкия священник в доме Господнем, не было подобного ему прежде него, кто обратился бы к Господу всем сердцем своим, и всею душею своею, и всею крепостию своею, по всему закону Моисееву; не восстал и после него подобный ему. Однако же не отвратился Господь от великой ярости гнева Своего, ярости, которою разгневался Господь на Иудею за все оскорбления, которыми прогневал Манассия. И сказал Господь: и Иуду отвергну от лица Моего, как отверг дом Израилев, и отвергну город Иерусалим, который избрал, и храм, о котором сказал: будет там имя Мое,] пошел Нехао, царь Египетский, на войну к Кархемису на Евфрате; и Иосия вышел навстречу ему.
35:20
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
Φαραω φαραω Pharaō; Farao
Νεχαω νεχαω monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐπὶ επι in; on
τὸν ο the
βασιλέα βασιλευς monarch; king
Ἀσσυρίων ασσυριος in; on
τὸν ο the
ποταμὸν ποταμος river
Εὐφράτην ευφρατης Euphratēs; Effratis
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ο the
βασιλεὺς βασιλευς monarch; king
Ιωσιας ιωσιας Iōsias; Iosias
εἰς εις into; for
συνάντησιν συναντησις meeting
αὐτῷ αυτος he; him
35:20
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
כָל־ ḵol- כֹּל whole
זֹ֗את zˈōṯ זֹאת this
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הֵכִ֤ין hēḵˈîn כון be firm
יֹֽאשִׁיָּ֨הוּ֙ yˈōšiyyˈāhû יֹאשִׁיָּהוּ Josiah
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בַּ֔יִת bbˈayiṯ בַּיִת house
עָלָ֞ה ʕālˈā עלה ascend
נְכֹ֧ו nᵊḵˈô נְכֹו Neco
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt
לְ lᵊ לְ to
הִלָּחֵ֥ם hillāḥˌēm לחם fight
בְּ bᵊ בְּ in
כַרְכְּמִ֖ישׁ ḵarkᵊmˌîš כַּרְכְּמִישׁ Carchemish
עַל־ ʕal- עַל upon
פְּרָ֑ת pᵊrˈāṯ פְּרָת Euphrates
וַ wa וְ and
יֵּצֵ֥א yyēṣˌē יצא go out
לִ li לְ to
קְרָאתֹ֖ו qᵊrāṯˌô קרא encounter
יֹאשִׁיָּֽהוּ׃ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah
35:20. postquam instauraverat Iosias templum ascendit Nechao rex Aegypti ad pugnandum in Charchamis iuxta Eufraten et processit in occursum eius Iosias
After that Josias had repaired the temple, Nechao king of Egypt came up to fight in Charcamis by the Euphrates: and Josias went out to meet him.
35:20. After Josiah had repaired the temple, Neco, the king of Egypt, ascended to fight at Carchemish, beside the Euphrates. And Josiah went out to meet him.
35:20. After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against Carchemish by Euphrates: and Josiah went out against him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-25. Здесь значительно подробнее, чем в 4: Цар XXIII:29–30, изложены обстоятельства гибели Иосии а также даны указания на единодушный плач каким почтила страна, во главе с пророком Иеремией, память лучшего из царей иудейских.

О положении Кархемиса (ст. 20. Onomast. 954) см. замеч. к 4: Цар XXIII:29: (Толков. Библия I, 251) где, впрочем, не назван этот город, и, может быть, не без причины: поражение фараона Нехао Навуходоносором при Кархемисе на Ефрате произошло позже смерти Иосии четырьмя годами — в четвертый год царствования Иоакима иудейского (Иер XLVI:2); в данное же время Кархемис мог не быть и, вероятно, не был целью движения Нехао, вообще направлявшегося лишь к владениям Ассирии (ст. 21), с которой у Египта со времени Сеннахирима военные столкновения не прекращались. Имя Кархемиса не читается здесь (ст. 20) и в принятом греческом т. LXX, а лишь в код. 19, 108: у Гольмеса и в Комплют. Библии; равно как в Вульгате, слав., русск.

Принятый т. LXX, ст. 19, слав.-русск. синод. ст. 20: имеют, в сравнении с евр. т., большую прибавку (в русск. синод. стоящую в скобках), по содержанию соответствующую 24–26: стихам 4: Цар XXIII, по форме несколько отличную от сейчас названного библейского места, но, вероятно, заимствованную из последнего, как дает основание думать очевидно обобщительный характер этой прибавки. В этой прибавке, между прочим, сказано, что Иосия «сжег… идолов и дубравы», LXX: τά καρησίμ. Последнее слово — несомненно, ошибка — вместо κασησίμ (в код. 121, действительно, стоит καδησείμ), служащего (напр. в 4: Цар XXIII:7: по LXX) транскрипцией евр. кедешим блудники и блудницы Астарты-Ашеры, культ которой сосредоточивался в рощах или дубравах (откуда у LXX, слав.-русск. собств. имя Астарта-Ашера нередко заменяется нарицательным άλσος, дубрава). Подобным образом объясняет слово καρησίμ блаж. Феодорит: «полагаю, что Κερεσίμ — (так читает блаж. Феодорит это слово) есть особый вид мантики, потому что стоит в связи с чревовещателями, волхвами и терафимами» (Patrol. С. С. gr. t. LXXX, col. 857–858).

Что касается ссылки Нехао (ст. 21) на волю Божию, побудившую его идти против Ассирии и неминуемо проходить через впадения Иосии, то эта ссылка прямо подтверждается самим свящ. писателем ст. 22: и, кроме того, весьма вероятна сама по себе ввиду исторически известного весьма великого значения оракулов в древнем Египте. Потому что некоторые толкователи (Кейль ) справедливо усматривают в этой характерной черте повествования доказательство подлинности его.

О положении Мегиддо см. примеч. к 3: Цар IV:12: Толков. Библия II. Изображение последних минут жизни Иосии (ст. 23–24а) дышит в особенности жизненной правдой (по ст. 22: — с евр. подлинника (гл. гитхаппеш — скрыл себя, изменил вид) Иосия перед сражением переменил одежды свои — вероятно на одежды простого солдата, т. е. употребил то же средство предосторожности,как некогда Ахав, 3: Цар XXII:30) — и трогательной задушевностью. Но с особенной силой последнее свойство выступает в дальнейших замечаниях свящ. писателя (ст. 246–25) о всеобщем плаче народа, столицы и страны по погибшем царе (ср. Зах XII:11). «Такова была добродетель этого царя, что даже пророк Иеремия написал плачевную песнь (συνέγραψε Θρήνον) и передал ее певцам и певицам, чтобы они пели ее, из года в год совершая память его» (Theodoret, Ibid, col. 858).

В приведенных словах блаж. Феодорита признается существование плачевной песни пророка Иеремии в письменном виде. Иосиф Флавий утверждает то же самое и свидетельствует, что это писание существовало в его время: «пророк Иеремия сочинил на смерть Иосии похоронную элегию которая сохранилась по сей день» (Иуд. Древн. X, 5, 1). На этом основании многие древние и новые толкователи (Н. Лира, Михаэлис, Дате, Каловиус и др.) отожествляли элегию пророка Иеремии на смерть Иосии с приписываемой традицией этому же пророку книгой «Плач», в Талмуде называемой Кинот, qinoth (Berach 57bi Baba Ваtra 15а) у LXX: Θρήνοι или Θρήνοι 'Ιερεμίου, как и сборник плачевных песен, певцов и певиц (LXX, слав.: οί άρχοντες καί αί αρχοσαι, князи и княгини) об Иосии называется здесь (ст. 25) Кинот, Θρήνοι. Но такое отожествление не имеет оснований и должно быть оставлено. Строго говоря, в данном месте 2: Пар нельзя видеть указания на существование письменного произведения пророка Иеремии: общее выражение «оплакал» (евр. jeqonen ) может обозначать и устное произнесение пророком своей элегии; выражение же (в конце ст. 25) «и вот они вписаны в книгу плачевных песней» может относиться только к тем подражательным элегиям певцов и певиц (о широком развитии у евреев элегии профессиональных певцов и певиц см. Ам V:16; Иер IX:16–19), для которых элегия пророка Иеремии послужила образцом. Но если даже допустить, что в этом сборнике записана была и элегия пророка Иеремии на смерть Иосии, то во всяком случае сборник этот, посвященный памяти царя Иосии, имел содержание, совершенно отличное от книги «Плач», которая вся имеет в виду разрушение Иерусалима и падение Иудейского царства. Таким образом, вместе с другими экзегетами (Grotius, Comel a Lap., Calmet и др.) следует признать, что во 2: Пар XXXV:25: идет речь об особом, отличном от книги Плач произведении пророка Иеремии, до нашего времени не сохранившемся и, подобно многим другим священным еврейским записям, лишь цитируемом в Библии (см. у проф. Гуляева, с. 585, оcобенно у М. Д. Благовещенского, Книга Плач. Опыт исследования историко-экзегетического, Киев 1899, с. 78–83). Сама попытка отожествить два совершенно различных произведения вышла из неправомерного стремления все древние произведения евреев, о которых упоминает история, находить в ветхозаветном каноне; на самом же деле число утраченных древнееврейских сочинений, известных из Библии лишь по имени, очень велико (см. Толков. Библию т. II, с. 419). По характеру и содержанию своему элегии пророка Иеремии и его подражателей на смерть Иосии должны были напоминать сохранившиеся в Библии элегии Давида: на смерть Саула и Ионафана — так называемый «лук», gescheth (2: Цар I:19–27), и на смерть Авенира (2: Цар III:33–34).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Death of Josiah. B. C. 610.

20 After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against Carchemish by Euphrates: and Josiah went out against him. 21 But he sent ambassadors to him, saying, What have I to do with thee, thou king of Judah? I come not against thee this day, but against the house wherewith I have war: for God commanded me to make haste: forbear thee from meddling with God, who is with me, that he destroy thee not. 22 Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and hearkened not unto the words of Necho from the mouth of God, and came to fight in the valley of Megiddo. 23 And the archers shot at king Josiah; and the king said to his servants, Have me away; for I am sore wounded. 24 His servants therefore took him out of that chariot, and put him in the second chariot that he had; and they brought him to Jerusalem, and he died, and was buried in one of the sepulchres of his fathers. And all Judah and Jerusalem mourned for Josiah. 25 And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel: and, behold, they are written in the lamentations. 26 Now the rest of the acts of Josiah, and his goodness, according to that which was written in the law of the LORD, 27 And his deeds, first and last, behold, they are written in the book of the kings of Israel and Judah.
It was thirteen years from Josiah's famous passover to his death. During this time, we may hope, thing went well in his kingdom, that he prospered, and religion flourished; yet we are not entertained with the pleasing account of those years, but they are passed over in silence, because the people, for all this, were not turned from the love of their sins nor God from the fierceness of his anger. The next news therefore we hear of Josiah is that he is cut off in the midst of his days and usefulness, before he is full forty years old. We had this sad story, 2 Kings xxiii. 29, 30. Here it is somewhat more largely related. That appears here, more than did there, which reflects such blame on Josiah and such praise on the people as one would not have expected.
I. Josiah was a very good prince, yet he was much to be blamed for his rashness and presumption in going out to war against the king of Egypt without cause or call. It was bad enough, as it appeared in the Kings, that he meddled with strife which belonged not to him. But here it looks worse; for, it seems, the king of Egypt sent ambassadors to him, to warn him against this enterprise, v. 21.
1. The king of Egypt argued with Josiah, (1.) From principles of justice. He professed that he had no desire to do him any hurt, and therefore it was unfair, against common equity and the law of nations, for Josiah to take up arms against him. If even a righteous man engage in an unrighteous cause, let him not expect to prosper. God is no respecter of persons. See Prov. iii. 30; xxv. 8. (2.) From principles of religion: "God is with me; nay, He commanded me to make haste, and therefore, if thou retard my motions, thou meddlest with God." It cannot be that the king of Egypt only pretended this (as Sennacherib did in a like case, 2 Kings xviii. 25), hoping thereby to make Josiah desist, because he knew he had a veneration for the word of God; for it is said here (v. 22) that the words of Necho were from the mouth of God. We must therefore suppose that either by a dream, or by a strong impulse upon his spirit which he had reason to think was from God, or by Jeremiah or some other prophet, he had ordered him to make war upon the king of Assyria. (3.) From principles of policy: "That he destroy thee not; it is at thy peril if thou engage against one that has not only a better army and a better cause, but God on his side."
2. It was not in wrath to Josiah, whose heart was upright with the Lord his God, but in wrath to a hypocritical nation, who were unworthy of so good a king, that he was so far infatuated as not to hearken to these fair reasonings and desist from his enterprise. He would not turn his face from him, but went in person and fought the Egyptian army in the valley of Megiddo, v. 22. If perhaps he could not believe that the king of Egypt had a command from God to do what he did, yet, upon his pleading such a command, he ought to have consulted the oracles of God before he went out against him. His not doing that was his great fault, and of fatal consequence. In this matter he walked not in the ways of David his father; for, had it been his case, he would have enquired of the Lord, Shall I go up? Wilt thou deliver them into my hands? How can we think to prosper in our ways if we do not acknowledge God in them?
II. The people were a very wicked people, yet they were much to be commended for lamenting the death of Josiah as they did. That Jeremiah lamented him I do not wonder; he was the weeping prophet, and plainly foresaw the utter ruin of his country following upon the death of this good king. But it is strange to find that all Judah and Jerusalem, that stupid senseless people, mourned for him (v. 24), contrived how to have their mourning excited by singing men and singing women, how to have it spread through the kingdom (they made an ordinance in Israel that the mournful ditties penned on this sad occasion should be learned and sung by all sorts of people), and also how to have the remembrance of it perpetuated: these elegies were inserted in the collections of state poems; they are written in the Lamentations. Hereby it appeared, 1. That they had some respect to their good prince, and that, though they did not cordially comply with him in all his good designs, they could not but greatly honour him. Pious useful men will be manifested in the consciences even of those that will not be influenced by their example; and many that will not submit to the rules of serious godliness themselves yet cannot but give it their good word and esteem it in others. Perhaps those lamented Josiah when he was dead that were not thankful to God for him while he lived. The Israelites murmured at Moses and Aaron while they were with them and spoke sometimes of stoning them, and yet, when they died, they mourned for them many days. We are often taught to value mercies by the loss of them which, when we enjoyed them, we did not prize as we ought. 2. That they had some sense of their own danger now that he was gone. Jeremiah told them, it is likely, of the evil they might now expect to come upon them, from which he was taken away; and so far they credited what he said that they lamented the death of him that was their defence. Note, Many will more easily be persuaded to lament the miseries that are coming upon them than to take the proper way by universal reformation to prevent them, will shed tears for their troubles, but will not be prevailed upon to part with their sins. But godly sorrow worketh repentance and that repentance will be to salvation.
Adam Clarke: Commentary on the Bible - 1831
35:20: Necho king of Egypt - Pharaoh the lame, says the Targum.
2 Chronicles 35:21
Albert Barnes: Notes on the Bible - 1834
35:20: After all this - i. e. 13 years after, 608 B. C. See the Kg2 23:28-29 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:20: am 3394, bc 610
temple: Heb. house
Necho: Pharaoh, the lame, says the Targumist. Kg2 23:29, Kg2 23:30, Pharaoh-necho, Jer 46:2-12
Charchemish: Isa 10:9
Carl Friedrich Keil and Franz Delitzsch

The end of Josiah's reign; his death in battle against Pharaoh Necho. Cf. 4Kings 23:25-30. - The catastrophe in which the pious king found his death is in 2 Kings introduced by the remark, that although Josiah returned unto the Lord with all his heart and all his soul and all his strength, and walked altogether according to the law, so that there was no king before him, and none arose after him, who was like him, yet the Lord did not turn away from the fierceness of His great wrath against Judah, and resolved to remove Judah also out of His sight, because of the sins of Manasseh. This didactic connecting of the tragical end of the pious king with the task of his reign, which he followed out so zealously, viz., to lead his people back to the Lord, and so turn away the threatened destruction, is not found in the Chronicle. Here the war with Necho, in which Josiah fell, is introduced by the simple formula: After all this, that Josiah had prepared the house, i.e., had restored and ordered the temple worship, Necho the king of Egypt came up to fight at Carchemish on the Euphrates, and Josiah went out against him. For further information as to Necho and his campaign, see on 4Kings 23:29.
2Chron 35:21
Then he (Pharaoh Necho) sent messengers to him, saying, "What have I to do with thee, thou king of Judah? Not against thee, thee, (do I come) to-day (now), but against my hereditary enemy; and God has said that I must make haste: cease from God, who is with me, that I destroy thee not." ולך מה־לּי, see Judg 11:12; 2Kings 16:10. אתּה is an emphatic repetition of the pronominal suffix; cf. Gesen. Gr. 121. 3. היּום, this day, that is, at present. מלחמתּי בּית does not signify, my warlike house, but, the house of my war, i.e., the family with which I wage war, equivalent to "my natural enemy in war, my hereditary enemy." This signification is clear from 1Chron 18:10 and 2Kings 8:10, where "man of the war of Tou" denotes, the man who waged war with Tou.
(Note: When Bertheau, on the contrary, denies this signification, referring to 1Chron 18:10 for support, he would seem not to have looked narrowly at the passage cited; and the conjecture, based upon 3 Esr. 1:25, which he, following O. F. Fritzsche, brings forward, מלחמתּי לא־פּרת, "on the Euphrates is my war," gains no support from the passage quoted. For the author of this apocryphal book, which was written on the model of the lxx, has not translated the text he uses, but only paraphrased it: οὐχὶ πρὸς σὲ ἐξαπέσταλμαι, ὑπὸ κυρίου τοῦ Θεοῦ ἐπὶ γὰρ τοῦ Εὐφράτου ὁ πόλεμος μού ἐστι, καὶ κύριος μετ ̓ ἐμοῦ ἐπισπεύδων ἐστίν. Neither the lxx nor Vulg. have read and translated פּרת in their original text; for they run as follows: οὐκ ἐπὶ σὲ ἥκω (taking אתּה for אהת) σήμερον πόλεμον ποιῆσαι, καὶ ὁ Θεὸς εἶπεν κατασπεῦσαι με. Vulg.: Non adversus te hodie venio, sed contra aliam pugno domum, ad quam me Deus festinato ire praecepit.)
The God who had commanded Pharaoh to make haste, and whom Josiah was not to go against, is not an Egyptian god, as the Targ. and many commentators think, referring to Herod. ii. 158, but the true God, as is clear from 2Chron 35:22. Yet we need not suppose, with the older commentators, that God had sive per somnium sive per prophetam aliquem ad ipsum e Judaea missum spoken to Pharaoh, and commanded him to advance quickly to the Euphrates. For even had Pharaoh said so in so many words, we could not here think of a divine message made known to him by a prophet, because God is neither called יהוה nor האלהים, but merely אלהים, and so it is only the Godhead in general which is spoken of; and Pharaoh only characterizes his resolution as coming from God, or only says: It was God's will that Josiah should not hinder him, and strive against him. This Pharaoh might say without having received any special divine revelation, and after the warning had been confirmed by the unfortunate result for Josiah of his war against Necho; the biblical historian also might represent Necho's words as come from God, or "from the mouth of God."
2Chron 35:22-24
But Josiah turned not his face from him, i.e., did not abandon his design, "but to make war against him he disguised himself." התהפּשׂ denotes elsewhere to disguise by clothing, to clothe oneself falsely (2Chron 18:29; 3Kings 20:38; 3Kings 22:30), and to disfigure oneself (Job 30:18). This signification is suitable here also, where the word is transferred to the mental domain: to disfigure oneself, i.e., to undertake anything which contradicts one's character. During his whole reign, Josiah had endeavoured to carry out the will of God; while in his action against Pharaoh, on the contrary, he had acted in a different way, going into battle against the will of God.
(Note: Bertheau would alter התחפשׂ into התחזק, because the lxx, and probably also the Vulg., Syr., 3 Esr. 2Chron 1:16, and perhaps also Josephus, have so read. But only the lxx have ἐκραταιώθη, Vulg. praeparavit, 3 Esr. ἐπεχείρει; so that for התחזק only the lxx remain, whose translation gives no sufficient ground for an alteration of the text. התחזק, to show oneself strong, or courageous, is not at all suitable; for the author of the Chronicle is not wont to regard enterprises undertaken against God's will, and unfortunate in their results, as proofs of physical or spiritual strength.)
As to the motive which induced Josiah, notwithstanding Necho's warning, to oppose him by force of arms, see the remark on 4Kings 23:29. The author of the Chronicle judges the matter from the religious point of view, from which the undertaking is seen to have been against the will of God, and therefore to have ended in Josiah's destruction, and does not further reflect on the working of divine providence, exhibited in the fact that the pious king was taken away before the judgment, the destruction of the kingdom of Judah, broke over the sinful people. For further information as to the Valley of Megiddo, the place where the battle was fought, and on the death of Josiah, see 4Kings 23:29. The העבירוּני, bring me forth (2Chron 35:23), is explained in 2Chron 35:24 : his servants took him, mortally wounded by an arrow, from the war-chariot, and placed him in a second chariot which belonged to him, and probably was more comfortable for a wounded man.
2Chron 35:25-27
The death of the pious king was deeply lamented by his people. The prophet Jeremiah composed a lamentation for Josiah: "and all the singing-men and singing-women spake in their lamentations of Josiah unto this day;" i.e., in the lamentation which they were wont to sing on certain fixed days, they sung also the lamentation for Josiah. "And they made them (these lamentations) an ordinance (a standing custom) in Israel, and they are written in the lamentations," i.e., in a collection of lamentations, in which, among others, that composed by Jeremiah on the death of Josiah was contained. This collection is, however, not to be identified with the Lamentations of Jeremiah over the destruction of Jerusalem and the kingdom of Judah, contained in our canon. - On 2Chron 35:26. cf. 4Kings 23:28. הסדיו as in 2Chron 32:32. בת כּכּתוּב, according to that which is written in the law of Moses, cf. 2Chron 31:3. וּדבריו is the continuation of דּברי יתר (2Chron 35:26).
Geneva 1599
After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against (k) Carchemish by Euphrates: and Josiah went out against him.
(k) Which was a city of the Assyrians and Josiah fearing lest in passing through Judah he would have taken his kingdom, made war against him and did not consult the Lord.
John Gill
After all this, when Josiah had prepared the temple,.... Purified it, and cleansed it from the filth in it, and from all idolatry, and had repaired it, and put the service of it in good order, and on a good footing, after which great prosperity in church and state might have been expected:
Necho king of Egypt came up to fight against Carchemish by Euphrates; now called Querquisia, supposed by some to be the same with the Cadytis of Herodotus, which that historian calls a great city of Syria, whither he says Necho went after the battle with the Syrians (x); of which See Gill on Is 10:9 and of this king of Egypt; see Gill on 4Kings 23:29, Jer 46:2.
and Josiah went out against him; or to meet him, and stop him from going through his land, which lay between Egypt and Syria; Egypt being on the south of Israel, and Euphrates on the north of it, as Jarchi observes.
(x) Euterpe, sive, l. 2. c. 159. & Galei not. in ib.
John Wesley
After all - When he and his people hoped that God was reconciled, and the foundation of a lasting happiness laid, their hopes were quickly blasted. So much are men often mistaken in their judgments about the designs of God's providence.
Robert Jamieson, A. R. Fausset and David Brown
HIS DEATH. (2Chron 35:20-27)
After all this, when Josiah had prepared the temple--He most probably calculated that the restoration of the divine worship, with the revival of vital religion in the land, would lead, according to God's promise and the uniform experience of the Hebrew people, to a period of settled peace and increased prosperity. His hopes were disappointed. The bright interval of tranquillity that followed his re-establishment of the true religion was brief. But it must be observed that this interruption did not proceed from any unfaithfulness in the divine promise, but from the state into which the kingdom of Judah had brought itself by the national apostasy, which was drawing down upon it the long threatened but long deferred judgments of God.
Necho king of Egypt came up to fight against Carchemish by Euphrates--Necho, son of Psammetichus, succeeded to the throne of Egypt in the twentieth year of Josiah. He was a bold and enterprising king, who entered with all his heart into the struggle which the two great powers of Egypt and Assyria had long carried on for the political ascendency. Each, jealous of the aggressive movements of its rival, was desirous to maintain Palestine as a frontier barrier. After the overthrow of Israel, the kingdom of Judah became in that respect doubly important. Although the king and people had a strong bias for alliance with Egypt, yet from the time of Manasseh it had become a vassal of Assyria. Josiah, true to his political no less than his religious engagements, thought himself bound to support the interests of his Assyrian liege lord. Hence, when "Necho king of Egypt came up to fight Carchemish, Josiah went out against him." Carchemish, on the eastern side of the Euphrates, was the key of Assyria on the west, and in going thither the king of Egypt would transport his troops by sea along the coast of Palestine, northwards. Josiah, as a faithful vassal, resolved to oppose Necho's march across the northern parts of that country. They met in the "valley of Megiddo," that is, the valley or plain of Esdraelon. The Egyptian king had come either by water or through the plains of Philistia, keeping constantly along the coast, round the northwest corner of Carmel, and so to the great plain of Megiddo. This was not only his direct way to the Euphrates, but the only route fit for his chariots, while thereby also he left Judah and Jerusalem quite to his right. In this valley, however, the Egyptian army had necessarily to strike across the country, and it was on that occasion that Josiah could most conveniently intercept his passage. To avoid the difficulty of passing the river Kishon, Necho kept to the south of it, and must, therefore, have come past Megiddo. Josiah, in following with his chariots and horsemen from Jerusalem, had to march northwards along the highway through Samaria by Kefr-Kud (the ancient Caper-Cotia) to Megiddo [VAN DE VELDE].
35:2135:21: եւ առաքեաց առ նա հրեշտակս, եւ ասէ. Զի՞նչ կայ ի՛մ եւ քո արքայ Յուդայ. ո՛չ եմ եկեալ ՚ի վերայ քո այսօր պատերա՛զմ առնել. եւ Աստուած ասաց փութալ ինձ. զգո՛յշ լեր յԱստուծոյ՝ որ է ընդ իս. մի՛ գուցէ ապականիցէ զքեզ[4759]։ [4759] ՚Ի լուս՛՛. առանց պատւոյ արձակ նշանակին բառքս՝ այսպէս. Եւ Աստուած ասաց... զգո՛յշ լեր յԱստուածոյ, որ է։
21 իսկ սա պատգամաւորներ ուղարկեց նրա մօտ՝ ասելով. «Ի՞նչ թշնամութիւն ունենք ես ու դու, Յուդայի երկրի՛ արքայ, այսօր քո դէմ պատերազմելու չեմ եկել: Աստուած ինձ ասաց, որ շտապեմ: Զգուշացի՛ր ինձ հետ եղող Աստծուց, գուցէ նա քեզ կործանի»:
21 Նեքաւով դեսպաններ ղրկեց Յովսիային ու ըսաւ. «Ո՛վ Յուդայի թագաւոր, դուն ինծի հետ ի՞նչ գործ ունիս. ես այսօր քեզի դէմ ելած չեմ, հապա ինծի հետ պատերազմ ընող տանը դէմ։ Աստուած ինծի հրամայեց, որ շուտով ընեմ. ինծի հետ եղող Աստուծմէն ետ կեցիր, որպէս զի քեզ չկորսնցնէ»։
Եւ առաքեաց առ նա հրեշտակս, եւ ասէ. Զի՞նչ կայ իմ եւ քո, արքայ Յուդայ. ոչ եմ եկեալ ի վերայ քո այսօր [489]պատերազմ առնել``. եւ Աստուած ասաց փութալ ինձ. զգոյշ լեր յԱստուծոյ որ է ընդ իս, մի՛ գուցէ ապականիցէ զքեզ:

35:21: եւ առաքեաց առ նա հրեշտակս, եւ ասէ. Զի՞նչ կայ ի՛մ եւ քո արքայ Յուդայ. ո՛չ եմ եկեալ ՚ի վերայ քո այսօր պատերա՛զմ առնել. եւ Աստուած ասաց փութալ ինձ. զգո՛յշ լեր յԱստուծոյ՝ որ է ընդ իս. մի՛ գուցէ ապականիցէ զքեզ[4759]։
[4759] ՚Ի լուս՛՛. առանց պատւոյ արձակ նշանակին բառքս՝ այսպէս. Եւ Աստուած ասաց... զգո՛յշ լեր յԱստուածոյ, որ է։
21 իսկ սա պատգամաւորներ ուղարկեց նրա մօտ՝ ասելով. «Ի՞նչ թշնամութիւն ունենք ես ու դու, Յուդայի երկրի՛ արքայ, այսօր քո դէմ պատերազմելու չեմ եկել: Աստուած ինձ ասաց, որ շտապեմ: Զգուշացի՛ր ինձ հետ եղող Աստծուց, գուցէ նա քեզ կործանի»:
21 Նեքաւով դեսպաններ ղրկեց Յովսիային ու ըսաւ. «Ո՛վ Յուդայի թագաւոր, դուն ինծի հետ ի՞նչ գործ ունիս. ես այսօր քեզի դէմ ելած չեմ, հապա ինծի հետ պատերազմ ընող տանը դէմ։ Աստուած ինծի հրամայեց, որ շուտով ընեմ. ինծի հետ եղող Աստուծմէն ետ կեցիր, որպէս զի քեզ չկորսնցնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
35:2135:21 И послал к нему {Нехао} послов сказать: что мне и тебе, царь Иудейский? Не против тебя теперь {иду я}, но туда, где у меня война. И Бог повелел мне поспешать; не противься Богу, Который со мною, чтоб Он не погубил тебя.
35:21 καὶ και and; even ἀπέστειλεν αποστελλω send off / away πρὸς προς to; toward αὐτὸν αυτος he; him ἀγγέλους αγγελος messenger λέγων λεγω tell; declare τί τις.1 who?; what? ἐμοὶ εμοι me καὶ και and; even σοί σοι you βασιλεῦ βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha οὐκ ου not ἐπὶ επι in; on σὲ σε.1 you ἥκω ηκω here σήμερον σημερον today; present πόλεμον πολεμος battle ποιῆσαι ποιεω do; make καὶ και and; even ὁ ο the θεὸς θεος God εἶπεν επω say; speak κατασπεῦσαί κατασπευδω me πρόσεχε προσεχω pay attention; beware ἀπὸ απο from; away τοῦ ο the θεοῦ θεος God τοῦ ο the μετ᾿ μετα with; amid ἐμοῦ εμου my μὴ μη not καταφθείρῃ καταφθειρω decompose; corrupt σε σε.1 you
35:21 וַ wa וְ and יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send אֵלָ֣יו ʔēlˈāʸw אֶל to מַלְאָכִ֣ים׀ malʔāḵˈîm מַלְאָךְ messenger לֵ lē לְ to אמֹר֩׀ ʔmˌōr אמר say מַה־ mah- מָה what לִּ֨י llˌî לְ to וָ wā וְ and לָ֜ךְ lˈāḵ לְ to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah לֹא־ lō- לֹא not עָלֶ֨יךָ ʕālˌeʸḵā עַל upon אַתָּ֤ה ʔattˈā אַתָּה you הַ ha הַ the יֹּום֙ yyôm יֹום day כִּ֚י ˈkî כִּי that אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house מִלְחַמְתִּ֔י milḥamtˈî מִלְחֶמֶת war וֵ wē וְ and אלֹהִ֖ים ʔlōhˌîm אֱלֹהִים god(s) אָמַ֣ר ʔāmˈar אמר say לְ lᵊ לְ to בַֽהֲלֵ֑נִי vˈahᵃlˈēnî בהל disturb חֲדַל־ ḥᵃḏal- חדל cease לְךָ֛ lᵊḵˈā לְ to מֵ mē מִן from אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עִמִּ֖י ʕimmˌî עִם with וְ wᵊ וְ and אַל־ ʔal- אַל not יַשְׁחִיתֶֽךָ׃ yašḥîṯˈeḵā שׁחת destroy
35:21. at ille missis ad eum nuntiis ait quid mihi et tibi est rex Iuda non adversum te hodie venio sed contra aliam pugno domum ad quam me Deus festinato ire praecepit desine adversum Deum facere qui mecum est ne interficiat teBut he sent messengers to him, saying: What have I to do with thee, O king of Juda? I come not against thee this day, but I fight against another house, to which God hath commanded me to go in haste: forbear to do against God, who is with me, lest he kill thee.
21. But he sent ambassadors to him, saying, What have I to do with thee, thou king of Judah? not against thee this day, but against the house wherewith I have war; and God hath commanded me to make haste: forbear thee from God, who is with me, that he destroy thee not.
35:21. But he sent messengers to him, saying: “What is there between me and you, O king of Judah? I have not come against you today. Instead, I am fighting against another house, to which God instructed me to go promptly. Refrain from acting against God, who is with me, otherwise he may kill you.”
35:21. But he sent ambassadors to him, saying, What have I to do with thee, thou king of Judah? [I come] not against thee this day, but against the house wherewith I have war: for God commanded me to make haste: forbear thee from [meddling with] God, who [is] with me, that he destroy thee not.
But he sent ambassadors to him, saying, What have I to do with thee, thou king of Judah? [I come] not against thee this day, but against the house wherewith I have war: for God commanded me to make haste: forbear thee from [meddling with] God, who [is] with me, that he destroy thee not:

35:21 И послал к нему {Нехао} послов сказать: что мне и тебе, царь Иудейский? Не против тебя теперь {иду я}, но туда, где у меня война. И Бог повелел мне поспешать; не противься Богу, Который со мною, чтоб Он не погубил тебя.
35:21
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
πρὸς προς to; toward
αὐτὸν αυτος he; him
ἀγγέλους αγγελος messenger
λέγων λεγω tell; declare
τί τις.1 who?; what?
ἐμοὶ εμοι me
καὶ και and; even
σοί σοι you
βασιλεῦ βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
οὐκ ου not
ἐπὶ επι in; on
σὲ σε.1 you
ἥκω ηκω here
σήμερον σημερον today; present
πόλεμον πολεμος battle
ποιῆσαι ποιεω do; make
καὶ και and; even
ο the
θεὸς θεος God
εἶπεν επω say; speak
κατασπεῦσαί κατασπευδω me
πρόσεχε προσεχω pay attention; beware
ἀπὸ απο from; away
τοῦ ο the
θεοῦ θεος God
τοῦ ο the
μετ᾿ μετα with; amid
ἐμοῦ εμου my
μὴ μη not
καταφθείρῃ καταφθειρω decompose; corrupt
σε σε.1 you
35:21
וַ wa וְ and
יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send
אֵלָ֣יו ʔēlˈāʸw אֶל to
מַלְאָכִ֣ים׀ malʔāḵˈîm מַלְאָךְ messenger
לֵ לְ to
אמֹר֩׀ ʔmˌōr אמר say
מַה־ mah- מָה what
לִּ֨י llˌî לְ to
וָ וְ and
לָ֜ךְ lˈāḵ לְ to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
לֹא־ lō- לֹא not
עָלֶ֨יךָ ʕālˌeʸḵā עַל upon
אַתָּ֤ה ʔattˈā אַתָּה you
הַ ha הַ the
יֹּום֙ yyôm יֹום day
כִּ֚י ˈkî כִּי that
אֶל־ ʔel- אֶל to
בֵּ֣ית bˈêṯ בַּיִת house
מִלְחַמְתִּ֔י milḥamtˈî מִלְחֶמֶת war
וֵ וְ and
אלֹהִ֖ים ʔlōhˌîm אֱלֹהִים god(s)
אָמַ֣ר ʔāmˈar אמר say
לְ lᵊ לְ to
בַֽהֲלֵ֑נִי vˈahᵃlˈēnî בהל disturb
חֲדַל־ ḥᵃḏal- חדל cease
לְךָ֛ lᵊḵˈā לְ to
מֵ מִן from
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עִמִּ֖י ʕimmˌî עִם with
וְ wᵊ וְ and
אַל־ ʔal- אַל not
יַשְׁחִיתֶֽךָ׃ yašḥîṯˈeḵā שׁחת destroy
35:21. at ille missis ad eum nuntiis ait quid mihi et tibi est rex Iuda non adversum te hodie venio sed contra aliam pugno domum ad quam me Deus festinato ire praecepit desine adversum Deum facere qui mecum est ne interficiat te
But he sent messengers to him, saying: What have I to do with thee, O king of Juda? I come not against thee this day, but I fight against another house, to which God hath commanded me to go in haste: forbear to do against God, who is with me, lest he kill thee.
35:21. But he sent messengers to him, saying: “What is there between me and you, O king of Judah? I have not come against you today. Instead, I am fighting against another house, to which God instructed me to go promptly. Refrain from acting against God, who is with me, otherwise he may kill you.”
35:21. But he sent ambassadors to him, saying, What have I to do with thee, thou king of Judah? [I come] not against thee this day, but against the house wherewith I have war: for God commanded me to make haste: forbear thee from [meddling with] God, who [is] with me, that he destroy thee not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
35:21: God commanded me to make haste - The Targum gives a curious turn to this and the following verse: "My idol commanded me to make haste; refrain therefore from me and my idol which is with me, that he betray thee not. When he heard him mention his idol, he would not go back; and he hearkened not unto the words of Necho, which he spake concerning his idol." Here is the rabbinical excuse for the conduct of Josiah.
2 Chronicles 35:24
Albert Barnes: Notes on the Bible - 1834
35:21: The house wherewith I have war - Necho viewed Babylon as the successor and representative of Assyria - the hereditary enemy of Egypt - and he means that he is merely continuing an old hostility with which Josiah has nothing to do. No doubt the Assyrian and Egyptian armies had often passed up and down Syria by the coast route, without approaching Jerusalem, or even touching the soil of Judaea.
God commanded me to make haste: forbear thee from meddling with God - These are remarkable words in the mouth of a pagan; but ancient inscriptions show that the Egyptian kings, in a certain sense, acknowledged a single supreme god, and considered their actions to be inspired by him. (e. g. The god Tum (compare) the name of his city, Pithom, Exo 1:11 note) was worshipped as ankh, "the living One" (compare "Yahweh")). Hence, Necho merely expressed himself as Egyptian kings were in the habit of doing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:21: What: Sa2 16:10; Mat 8:29; Joh 2:4
house wherewith I have war: Heb. house of my war
God: Kg2 18:25; Isa 36:10
forbear thee: Ch2 25:19
John Gill
But he sent ambassadors to him,.... That is, Necho sent to Josiah:
saying, what have I to do with thee, thou king of Judah? signifying he had no quarrel with him, he did not come to fight with him, and he had no business to intermeddle between him and another prince:
I come not against thee this day; in an hostile manner:
but against the house wherewith I have war; the king of Assyria:
for God commanded me to make haste; and oppose his enemy: according to the Targum, it was his idol; and which is the sense of other Jewish writers (y); but the true God might have appeared to him in a dream, or sent a prophet to him; or at least he might pretend this, that it might have the greater effect on Josiah; and indeed it seems to be real from the following verse:
forbear thee from meddling with God, who is with me, that he destroy thee not; he concluded God was with him, and would succeed him, because he had put him upon this enterprise, and hastened him to it; therefore Josiah, in opposing him, might expect to be resisted by him, and fall.
(y) T. Bab. Taanith, fol. 22. 2.
John Wesley
The house - Against the house of the king of Assyria, between whom and me there is war. It is at thy peril, if thou engage against one who has both a better army, and a better cause and God on his side.
Robert Jamieson, A. R. Fausset and David Brown
But he sent ambassadors . . . What have I to do with thee, thou king of Judah?--Not wishing to spend time, or strength in vain, Necho informed the king of Judah that he had no intention of molesting the Jews; that his expedition was directed solely against his old Assyrian enemy; and that he had undertaken it by an express commission from God. Commentators are not agreed whether it was really a divine commission given him through Jeremiah, or whether he merely used the name of God as an authority that Josiah would not refuse to obey. As he could not know the truth of Necho's declaration, Josiah did not sin in opposing him; or, if he sinned at all, it was a sin of ignorance. The engagement took place. Josiah was mortally wounded [2Chron 35:23].
35:2235:22: Եւ ո՛չ դարձոյց Յովսիա զերեսս իւր ՚ի նմանէ, այլ պատերազմել ընդ նմա զօրացաւ. եւ ո՛չ լուաւ բանիցն Նեքաւովայ՝ որ ՚ի բերանոյ Տեառն. եւ եկն պատերազմե՛լ ՚ի դաշտին Մակեդդովայ[4760]։ [4760] Ոմանք. Որ է ՚ի բերանոյ Տեառն։
22 Յոսիասը, սակայն, իր երեսը նրանից չշրջեց, այլ ինքն իր մէջ ուժ գտաւ, որ պատերազմի նրա դէմ: Նա չանսաց Նեքաւովի Տիրոջ անունով ասուած խօսքերին եւ եկաւ պատերազմելու Մակեդդովի դաշտում:
22 Բայց Յովսիա իր երեսը անկէ չդարձուց, հապա անոր հետ պատերազմելու համար իր հագուստը փոխեց* ու մտիկ չըրաւ Նեքաւովին խօսքին, որ Աստուծոյ բերնէն էր ու Մակեդդովի հովիտը պատերազմելու գնաց։
Եւ ոչ դարձոյց Յովսիա զերեսս իւր ի նմանէ, այլ պատերազմել ընդ նմա [490]զօրացաւ. եւ ոչ լուաւ բանիցն Նեքաւովայ որ ի բերանոյ Տեառն, եւ եկն պատերազմել ի դաշտին Մակեդդովայ:

35:22: Եւ ո՛չ դարձոյց Յովսիա զերեսս իւր ՚ի նմանէ, այլ պատերազմել ընդ նմա զօրացաւ. եւ ո՛չ լուաւ բանիցն Նեքաւովայ՝ որ ՚ի բերանոյ Տեառն. եւ եկն պատերազմե՛լ ՚ի դաշտին Մակեդդովայ[4760]։
[4760] Ոմանք. Որ է ՚ի բերանոյ Տեառն։
22 Յոսիասը, սակայն, իր երեսը նրանից չշրջեց, այլ ինքն իր մէջ ուժ գտաւ, որ պատերազմի նրա դէմ: Նա չանսաց Նեքաւովի Տիրոջ անունով ասուած խօսքերին եւ եկաւ պատերազմելու Մակեդդովի դաշտում:
22 Բայց Յովսիա իր երեսը անկէ չդարձուց, հապա անոր հետ պատերազմելու համար իր հագուստը փոխեց* ու մտիկ չըրաւ Նեքաւովին խօսքին, որ Աստուծոյ բերնէն էր ու Մակեդդովի հովիտը պատերազմելու գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
35:2235:22 Но Иосия не отстранился от него, а приготовился, чтобы сразиться с ним, и не послушал слов Нехао от лица Божия и выступил на сражение на равнину Мегиддо.
35:22 καὶ και and; even οὐκ ου not ἀπέστρεψεν αποστρεφω turn away; alienate Ιωσιας ιωσιας Iōsias; Iosias τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἀπ᾿ απο from; away αὐτοῦ αυτος he; him ἀλλ᾿ αλλα but ἢ η or; than πολεμεῖν πολεμεω battle αὐτὸν αυτος he; him ἐκραταιώθη κραταιοω have dominion καὶ και and; even οὐκ ου not ἤκουσεν ακουω hear τῶν ο the λόγων λογος word; log Νεχαω νεχαω through; because of στόματος στομα mouth; edge θεοῦ θεος God καὶ και and; even ἦλθεν ερχομαι come; go τοῦ ο the πολεμῆσαι πολεμεω battle ἐν εν in τῷ ο the πεδίῳ πεδιον Magedōn; Mayethon
35:22 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not הֵסֵב֩ hēsˌēv סבב turn יֹאשִׁיָּ֨הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah פָנָ֜יו fānˈāʸw פָּנֶה face מִמֶּ֗נּוּ mimmˈennû מִן from כִּ֤י kˈî כִּי that לְ lᵊ לְ to הִלָּחֵֽם־ hillāḥˈēm- לחם fight בֹּו֙ bˌô בְּ in הִתְחַפֵּ֔שׂ hiṯḥappˈēś חפשׂ search וְ wᵊ וְ and לֹ֥א lˌō לֹא not שָׁמַ֛ע šāmˈaʕ שׁמע hear אֶל־ ʔel- אֶל to דִּבְרֵ֥י divrˌê דָּבָר word נְכֹ֖ו nᵊḵˌô נְכֹו Neco מִ mi מִן from פִּ֣י ppˈî פֶּה mouth אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יָּבֹ֕א yyāvˈō בוא come לְ lᵊ לְ to הִלָּחֵ֖ם hillāḥˌēm לחם fight בְּ bᵊ בְּ in בִקְעַ֥ת viqʕˌaṯ בִּקְעָה valley מְגִדֹּֽו׃ mᵊḡiddˈô מְגִדֹּו Megiddo
35:22. noluit Iosias reverti sed praeparavit contra eum bellum nec adquievit sermonibus Nechao ex ore Dei verum perrexit ut dimicaret in campo MageddoJosias would not return, but prepared to fight against him, and hearkened not to the words of Nechao from the mouth of God, but went to fight in the field of Mageddo.
22. Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and hearkened not unto the words of Neco, from the month of God, and came to fight in the valley of Megiddo.
35:22. Josiah was not willing to return. Instead, he prepared for war against him. Neither would he agree to the words of Neco from the mouth of God. In truth, he traveled so that he might do battle in the field of Megiddo.
35:22. Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and hearkened not unto the words of Necho from the mouth of God, and came to fight in the valley of Megiddo.
Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and hearkened not unto the words of Necho from the mouth of God, and came to fight in the valley of Megiddo:

35:22 Но Иосия не отстранился от него, а приготовился, чтобы сразиться с ним, и не послушал слов Нехао от лица Божия и выступил на сражение на равнину Мегиддо.
35:22
καὶ και and; even
οὐκ ου not
ἀπέστρεψεν αποστρεφω turn away; alienate
Ιωσιας ιωσιας Iōsias; Iosias
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
ἀλλ᾿ αλλα but
η or; than
πολεμεῖν πολεμεω battle
αὐτὸν αυτος he; him
ἐκραταιώθη κραταιοω have dominion
καὶ και and; even
οὐκ ου not
ἤκουσεν ακουω hear
τῶν ο the
λόγων λογος word; log
Νεχαω νεχαω through; because of
στόματος στομα mouth; edge
θεοῦ θεος God
καὶ και and; even
ἦλθεν ερχομαι come; go
τοῦ ο the
πολεμῆσαι πολεμεω battle
ἐν εν in
τῷ ο the
πεδίῳ πεδιον Magedōn; Mayethon
35:22
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
הֵסֵב֩ hēsˌēv סבב turn
יֹאשִׁיָּ֨הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah
פָנָ֜יו fānˈāʸw פָּנֶה face
מִמֶּ֗נּוּ mimmˈennû מִן from
כִּ֤י kˈî כִּי that
לְ lᵊ לְ to
הִלָּחֵֽם־ hillāḥˈēm- לחם fight
בֹּו֙ bˌô בְּ in
הִתְחַפֵּ֔שׂ hiṯḥappˈēś חפשׂ search
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שָׁמַ֛ע šāmˈaʕ שׁמע hear
אֶל־ ʔel- אֶל to
דִּבְרֵ֥י divrˌê דָּבָר word
נְכֹ֖ו nᵊḵˌô נְכֹו Neco
מִ mi מִן from
פִּ֣י ppˈî פֶּה mouth
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יָּבֹ֕א yyāvˈō בוא come
לְ lᵊ לְ to
הִלָּחֵ֖ם hillāḥˌēm לחם fight
בְּ bᵊ בְּ in
בִקְעַ֥ת viqʕˌaṯ בִּקְעָה valley
מְגִדֹּֽו׃ mᵊḡiddˈô מְגִדֹּו Megiddo
35:22. noluit Iosias reverti sed praeparavit contra eum bellum nec adquievit sermonibus Nechao ex ore Dei verum perrexit ut dimicaret in campo Mageddo
Josias would not return, but prepared to fight against him, and hearkened not to the words of Nechao from the mouth of God, but went to fight in the field of Mageddo.
35:22. Josiah was not willing to return. Instead, he prepared for war against him. Neither would he agree to the words of Neco from the mouth of God. In truth, he traveled so that he might do battle in the field of Megiddo.
35:22. Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and hearkened not unto the words of Necho from the mouth of God, and came to fight in the valley of Megiddo.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
35:22: Disguised himself - Compare the marginal reference. But most modern critics are dissatisfied with this sense in this place, and prefer to render "equipped himself;" or - with the Septuagint - adopt another reading, and render "took courage."
The words of Necho from the mouth of God - The author apparently regarded Necho's words as actually prophetic - a warning to which Josiah ought to have listened - sent him by God to make him pause - though not spoken by divine inspiration, or in consequence of any supernatural Rev_elation of the divine will to the Egyptian king. Compare the "prophecy" of Caiaphas, Joh 11:51.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:22: Nevertheless: Josiah's conduct in this affair has been treated with great severity; and he has been charged with engaging rashly in an unjust war, and disregarding the express command of God. But Scripture no where condemns him; and Pharaoh, in marching through Josiah's territories, against his will, certainly committed an act of hostility. It is evident that Josiah was in possession of the whole land of Israel (Ch2 26:6); and probably he held the northern parts of it as a grant from the king of Babylon; and was not only in alliance with him, but bound to guard his frontiers against hostile invaders. He may, therefore, be fairly justified from the charge of unjustly meddling in a war that did not belong him. It is true the ambassadors assured Josiah, that "God had commanded Pharaoh to make haste;" and he is therefore said not to have "hearkened to the words of Necho, from the mouth of God." But Necho produced no proof that he was a prophet of Jehovah; and the word he employed, elohim, may denote gods or idols; and critics have noticed that the expression, "from the mouth of God," is not used when the true God is meant.
but disguised: Ch2 18:29; Kg1 14:2, Kg1 22:30, Kg1 22:34
the mouth: Ch2 35:21, Ch2 18:4-6; Jos 9:14
Megiddo: Jdg 5:19; Kg2 9:27, Kg2 23:30; Zac 12:11, Megiddon, Rev 16:16, Armageddon
Geneva 1599
Nevertheless Josiah would not turn his face from him, but (l) disguised himself, that he might fight with him, and hearkened not unto the words of Necho from the mouth of God, and came to fight in the valley of Megiddo.
(l) That is, armed or disguised himself so that he would not be recognized.
John Gill
Nevertheless, Josiah would not turn his face from him,.... Or withdraw his forces, and go back:
but disguised himself that he might fight with him; without being personally known, and aimed at, see 3Kings 22:30.
and hearkened not unto the words of Necho from the mouth of God: not believing that what he said came from the Lord, though it might; and his infirmity was, that he did not inquire of the Lord about it:
and came to fight in the valley of Megiddo; which was in the tribe of Manasseh, thought to be the Magdolum of Herodotus, where he says Necho fought the battle (z); See Gill on 4Kings 23:29.
(z) Gale in Herodot. ut supra. (Euterpe, sive, l. 2. c. 159. & Galei not. in ib.)
John Wesley
Hearkened not - How can we think to prosper in our ways, if we do not acknowledge God in them!
35:2335:23: Եւ հարին աղեղնաւորքն զարքայ Յովսիաս. եւ ասէ արքայ ցծառայս իւր. Հանէ՛ք զիս աստի, վասն զի վտանգեցայ յոյժ։
23 Աղեղնաւորները հարուածեցին Յոսիասին, եւ արքան ասաց իր ծառաներին. «Ինձ այստեղից դո՛ւրս հանեցէք, որովհետեւ ծանր վիրաւորուած եմ»:
23 Աղեղնաւորները Յովսիա թագաւորը նետով զարկին։ Թագաւորը իր ծառաներուն ըսաւ. «Զիս վերցուցէք ասկէ, վասն զի սաստիկ վիրաւորուեցայ»։
Եւ հարին աղեղնաւորքն զարքայ Յովսիաս. եւ ասէ արքայ ցծառայս իւր. Հանէք զիս աստի, վասն զի վտանգեցայ յոյժ:

35:23: Եւ հարին աղեղնաւորքն զարքայ Յովսիաս. եւ ասէ արքայ ցծառայս իւր. Հանէ՛ք զիս աստի, վասն զի վտանգեցայ յոյժ։
23 Աղեղնաւորները հարուածեցին Յոսիասին, եւ արքան ասաց իր ծառաներին. «Ինձ այստեղից դո՛ւրս հանեցէք, որովհետեւ ծանր վիրաւորուած եմ»:
23 Աղեղնաւորները Յովսիա թագաւորը նետով զարկին։ Թագաւորը իր ծառաներուն ըսաւ. «Զիս վերցուցէք ասկէ, վասն զի սաստիկ վիրաւորուեցայ»։
zohrab-1805▾ eastern-1994▾ western am▾
35:2335:23 И выстрелили стрельцы в царя Иосию, и сказал царь слугам своим: уведите меня, потому что я тяжело ранен.
35:23 καὶ και and; even ἐτόξευσαν τοξευω the τοξόται τοξοτης in; on βασιλέα βασιλευς monarch; king Ιωσιαν ιωσιας Iōsias; Iosias καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king τοῖς ο the παισὶν παις child; boy αὐτοῦ αυτος he; him ἐξαγάγετέ εξαγω lead out; bring out με με me ὅτι οτι since; that ἐπόνεσα πονεω vehemently; tremendously
35:23 וַ wa וְ and יֹּרוּ֙ yyōrˌû ירה cast הַ ha הַ the יֹּרִ֔ים yyōrˈîm ירה cast לַ la לְ to † הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king יֹאשִׁיָּ֑הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say הַ ha הַ the מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king לַ la לְ to עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant הַעֲבִיר֔וּנִי haʕᵃvîrˈûnî עבר pass כִּ֥י kˌî כִּי that הָחֳלֵ֖יתִי hoḥᵒlˌêṯî חלה become weak מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
35:23. ibique vulneratus a sagittariis dixit pueris suis educite me de proelio quia oppido vulneratus sumAnd there he was wounded by the archers, and he said to his servants: Carry me out of the battle, for I am grievously wounded.
23. And the archers shot at king Josiah; and the king said to his servants, Have me away; for I am sore wounded.
35:23. And there, having been wounded by archers, he said to his servants: “Lead me away from the battle. For I have been severely wounded.”
35:23. And the archers shot at king Josiah; and the king said to his servants, Have me away; for I am sore wounded.
And the archers shot at king Josiah; and the king said to his servants, Have me away; for I am sore wounded:

35:23 И выстрелили стрельцы в царя Иосию, и сказал царь слугам своим: уведите меня, потому что я тяжело ранен.
35:23
καὶ και and; even
ἐτόξευσαν τοξευω the
τοξόται τοξοτης in; on
βασιλέα βασιλευς monarch; king
Ιωσιαν ιωσιας Iōsias; Iosias
καὶ και and; even
εἶπεν επω say; speak
ο the
βασιλεὺς βασιλευς monarch; king
τοῖς ο the
παισὶν παις child; boy
αὐτοῦ αυτος he; him
ἐξαγάγετέ εξαγω lead out; bring out
με με me
ὅτι οτι since; that
ἐπόνεσα πονεω vehemently; tremendously
35:23
וַ wa וְ and
יֹּרוּ֙ yyōrˌû ירה cast
הַ ha הַ the
יֹּרִ֔ים yyōrˈîm ירה cast
לַ la לְ to
הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
יֹאשִׁיָּ֑הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
הַ ha הַ the
מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king
לַ la לְ to
עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant
הַעֲבִיר֔וּנִי haʕᵃvîrˈûnî עבר pass
כִּ֥י kˌî כִּי that
הָחֳלֵ֖יתִי hoḥᵒlˌêṯî חלה become weak
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
35:23. ibique vulneratus a sagittariis dixit pueris suis educite me de proelio quia oppido vulneratus sum
And there he was wounded by the archers, and he said to his servants: Carry me out of the battle, for I am grievously wounded.
35:23. And there, having been wounded by archers, he said to his servants: “Lead me away from the battle. For I have been severely wounded.”
35:23. And the archers shot at king Josiah; and the king said to his servants, Have me away; for I am sore wounded.
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jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:23: the archers: Ch2 18:33; Gen 49:23; Kg2 9:24; Lam 3:13
wounded: Heb. made sick, Kg1 22:34; Kg2 8:29
John Gill
And the archers shot at King Josiah,.... For, though disguised, he appeared to be a general officer, and indeed chief commander, and therefore aimed at him, and pressed him hard:
and the king said to his servants, have me away, for I am wounded; as Ahab said, when in the like case, 3Kings 22:34.
35:2435:24: Եւ հանին զնա ծառայքն նորա ՚ի կառացն իւրոց, եւ եդին զնա ՚ի կառսն յերկրորդս որ է՛ր նորա, եւ տարան զնա յԵրուսաղէմ. եւ մեռաւ եւ թաղեցաւ ընդ հարս իւր. եւ ամենայն Յուդաս եւ Երուսաղէմ սո՛ւգ առին ՚ի վերայ Յովսիայ[4761]։ [4761] Ոսկան. ՚Ի կառն յերկրորդ որ էր նորա։ Ոմանք. Եւ ամենայն Յուդաս եւ յԵրուսաղէմ սուգ առին։
24 Նրա ծառաները հանեցին նրան իր մարտակառքից ու դրեցին նրա երկրորդ մարտակառքի մէջ ու տարան Երուսաղէմ: Նա մեռաւ ու թաղուեց իր նախնիների մօտ, եւ ամբողջ Յուդայի երկիրն ու Երուսաղէմը սուգ արեցին Յոսիասի վրայ:
24 Իր ծառաները զանիկա կառքէն հանեցին, իր երկրորդ կառքը հեծցնելով Երուսաղէմ տարին, ուր մեռաւ ու իր հայրերուն գերեզմաններուն մէջ թաղուեցաւ եւ բոլոր Յուդան ու Երուսաղէմը Յովսիային համար սուգ ըրին։
Եւ հանին զնա ծառայքն նորա ի կառացն իւրոց, եւ եդին զնա ի կառսն յերկրորդս` որ էր նորա, եւ տարան զնա յԵրուսաղէմ. եւ մեռաւ եւ թաղեցաւ ընդ հարս իւր. եւ ամենայն Յուդաս եւ Երուսաղէմ սուգ առին ի վերայ Յովսեայ:

35:24: Եւ հանին զնա ծառայքն նորա ՚ի կառացն իւրոց, եւ եդին զնա ՚ի կառսն յերկրորդս որ է՛ր նորա, եւ տարան զնա յԵրուսաղէմ. եւ մեռաւ եւ թաղեցաւ ընդ հարս իւր. եւ ամենայն Յուդաս եւ Երուսաղէմ սո՛ւգ առին ՚ի վերայ Յովսիայ[4761]։
[4761] Ոսկան. ՚Ի կառն յերկրորդ որ էր նորա։ Ոմանք. Եւ ամենայն Յուդաս եւ յԵրուսաղէմ սուգ առին։
24 Նրա ծառաները հանեցին նրան իր մարտակառքից ու դրեցին նրա երկրորդ մարտակառքի մէջ ու տարան Երուսաղէմ: Նա մեռաւ ու թաղուեց իր նախնիների մօտ, եւ ամբողջ Յուդայի երկիրն ու Երուսաղէմը սուգ արեցին Յոսիասի վրայ:
24 Իր ծառաները զանիկա կառքէն հանեցին, իր երկրորդ կառքը հեծցնելով Երուսաղէմ տարին, ուր մեռաւ ու իր հայրերուն գերեզմաններուն մէջ թաղուեցաւ եւ բոլոր Յուդան ու Երուսաղէմը Յովսիային համար սուգ ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
35:2435:24 И свели его слуги его с колесницы, и посадили его в другую повозку, которая {была} у него, и отвезли его в Иерусалим. И умер он, и похоронен в гробницах отцов своих. И вся Иудея и Иерусалим оплакали Иосию.
35:24 καὶ και and; even ἐξήγαγον εξαγω lead out; bring out αὐτὸν αυτος he; him οἱ ο the παῖδες παις child; boy αὐτοῦ αυτος he; him ἀπὸ απο from; away τοῦ ο the ἅρματος αρμα chariot καὶ και and; even ἀνεβίβασαν αναβιβαζω pull up; mount αὐτὸν αυτος he; him ἐπὶ επι in; on τὸ ο the ἅρμα αρμα chariot τὸ ο the δευτερεῦον δευτερευω who; what ἦν ειμι be αὐτῷ αυτος he; him καὶ και and; even ἤγαγον αγω lead; pass αὐτὸν αυτος he; him εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἀπέθανεν αποθνησκω die καὶ και and; even ἐτάφη θαπτω bury; have a funeral for μετὰ μετα with; amid τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him καὶ και and; even πᾶς πας all; every Ιουδα ιουδα Iouda; Iutha καὶ και and; even Ιερουσαλημ ιερουσαλημ Jerusalem ἐπένθησαν πενθεω sad ἐπὶ επι in; on Ιωσιαν ιωσιας Iōsias; Iosias
35:24 וַ wa וְ and יַּֽעֲבִירֻ֨הוּ yyˈaʕᵃvîrˌuhû עבר pass עֲבָדָ֜יו ʕᵃvāḏˈāʸw עֶבֶד servant מִן־ min- מִן from הַ ha הַ the מֶּרְכָּבָ֗ה mmerkāvˈā מֶרְכָּבָה chariot וַֽ wˈa וְ and יַּרְכִּיבֻהוּ֮ yyarkîvuhˈû רכב ride עַ֣ל ʕˈal עַל upon רֶ֣כֶב rˈeḵev רֶכֶב chariot הַ ha הַ the מִּשְׁנֶה֮ mmišneh מִשְׁנֶה second אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹו֒ lˌô לְ to וַ wa וְ and יֹּולִיכֻ֨הוּ֙ yyôlîḵˈuhû הלך walk יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וַ wa וְ and יָּ֕מָת yyˈāmoṯ מות die וַ wa וְ and יִּקָּבֵ֖ר yyiqqāvˌēr קבר bury בְּ bᵊ בְּ in קִבְרֹ֣ות qivrˈôṯ קֶבֶר grave אֲבֹתָ֑יו ʔᵃvōṯˈāʸw אָב father וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וִ wi וְ and יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem מִֽתְאַבְּלִ֖ים mˈiṯʔabbᵊlˌîm אבל mourn עַל־ ʕal- עַל upon יֹאשִׁיָּֽהוּ׃ פ yōšiyyˈāhû . f יֹאשִׁיָּהוּ Josiah
35:24. qui transtulerunt eum de curru in alterum currum qui sequebatur eum more regio et asportaverunt in Hierusalem mortuusque est et sepultus in mausoleo patrum suorum et universus Iuda et Hierusalem luxerunt eumAnd they removed him from the chariot into another, that followed him after the manner of kings, and they carried him away to Jerusalem, and he died, and was buried in the monument of his fathers, and all Juda and Jerusalem mourned for him,
24. So his servants took him out of the chariot, and put him in the second chariot that he had, and brought him to Jerusalem; and he died, and was buried in the sepulchres of his fathers. And all Judah and Jerusalem mourned for Josiah.
35:24. And they took him from the chariot, into another chariot which was following him, as was the custom of kings. And they transported him to Jerusalem. And he died, and he was buried in the mausoleum of his fathers. And all of Judah and Jerusalem mourned for him,
35:24. His servants therefore took him out of that chariot, and put him in the second chariot that he had; and they brought him to Jerusalem, and he died, and was buried in [one of] the sepulchres of his fathers. And all Judah and Jerusalem mourned for Josiah.
His servants therefore took him out of that chariot, and put him in the second chariot that he had; and they brought him to Jerusalem, and he died, and was buried in [one of] the sepulchres of his fathers. And all Judah and Jerusalem mourned for Josiah:

35:24 И свели его слуги его с колесницы, и посадили его в другую повозку, которая {была} у него, и отвезли его в Иерусалим. И умер он, и похоронен в гробницах отцов своих. И вся Иудея и Иерусалим оплакали Иосию.
35:24
καὶ και and; even
ἐξήγαγον εξαγω lead out; bring out
αὐτὸν αυτος he; him
οἱ ο the
παῖδες παις child; boy
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
τοῦ ο the
ἅρματος αρμα chariot
καὶ και and; even
ἀνεβίβασαν αναβιβαζω pull up; mount
αὐτὸν αυτος he; him
ἐπὶ επι in; on
τὸ ο the
ἅρμα αρμα chariot
τὸ ο the
δευτερεῦον δευτερευω who; what
ἦν ειμι be
αὐτῷ αυτος he; him
καὶ και and; even
ἤγαγον αγω lead; pass
αὐτὸν αυτος he; him
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἀπέθανεν αποθνησκω die
καὶ και and; even
ἐτάφη θαπτω bury; have a funeral for
μετὰ μετα with; amid
τῶν ο the
πατέρων πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
πᾶς πας all; every
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐπένθησαν πενθεω sad
ἐπὶ επι in; on
Ιωσιαν ιωσιας Iōsias; Iosias
35:24
וַ wa וְ and
יַּֽעֲבִירֻ֨הוּ yyˈaʕᵃvîrˌuhû עבר pass
עֲבָדָ֜יו ʕᵃvāḏˈāʸw עֶבֶד servant
מִן־ min- מִן from
הַ ha הַ the
מֶּרְכָּבָ֗ה mmerkāvˈā מֶרְכָּבָה chariot
וַֽ wˈa וְ and
יַּרְכִּיבֻהוּ֮ yyarkîvuhˈû רכב ride
עַ֣ל ʕˈal עַל upon
רֶ֣כֶב rˈeḵev רֶכֶב chariot
הַ ha הַ the
מִּשְׁנֶה֮ mmišneh מִשְׁנֶה second
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹו֒ lˌô לְ to
וַ wa וְ and
יֹּולִיכֻ֨הוּ֙ yyôlîḵˈuhû הלך walk
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
וַ wa וְ and
יָּ֕מָת yyˈāmoṯ מות die
וַ wa וְ and
יִּקָּבֵ֖ר yyiqqāvˌēr קבר bury
בְּ bᵊ בְּ in
קִבְרֹ֣ות qivrˈôṯ קֶבֶר grave
אֲבֹתָ֑יו ʔᵃvōṯˈāʸw אָב father
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
וִ wi וְ and
יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
מִֽתְאַבְּלִ֖ים mˈiṯʔabbᵊlˌîm אבל mourn
עַל־ ʕal- עַל upon
יֹאשִׁיָּֽהוּ׃ פ yōšiyyˈāhû . f יֹאשִׁיָּהוּ Josiah
35:24. qui transtulerunt eum de curru in alterum currum qui sequebatur eum more regio et asportaverunt in Hierusalem mortuusque est et sepultus in mausoleo patrum suorum et universus Iuda et Hierusalem luxerunt eum
And they removed him from the chariot into another, that followed him after the manner of kings, and they carried him away to Jerusalem, and he died, and was buried in the monument of his fathers, and all Juda and Jerusalem mourned for him,
35:24. And they took him from the chariot, into another chariot which was following him, as was the custom of kings. And they transported him to Jerusalem. And he died, and he was buried in the mausoleum of his fathers. And all of Judah and Jerusalem mourned for him,
35:24. His servants therefore took him out of that chariot, and put him in the second chariot that he had; and they brought him to Jerusalem, and he died, and was buried in [one of] the sepulchres of his fathers. And all Judah and Jerusalem mourned for Josiah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
35:24: The second chariot - Perhaps this means no more than that they took Josiah out of his own chariot and put him into another, either for secrecy, or because his own had been disabled. The chariot into which he was put might have been that of the officer or aid-de-camp who attended his master to the war. See the note on Kg2 22:20.
2 Chronicles 35:25
Albert Barnes: Notes on the Bible - 1834
35:24: The fate of Josiah was unprecedented. No king of Judah had, up to this time, fallen in battle. None had left his land at the mercy of a foreign conqueror. Hence, the extraordinary character of the mourning (compare Zac 12:11-14).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:24: the second: Gen 41:43
they: Kg2 23:30
died: Psa 36:6; Ecc 8:14, Ecc 9:1, Ecc 9:2
in one of the: or, among the, Ch2 34:28
Judah: Zac 12:11
Geneva 1599
His servants therefore took him out of that chariot, and put him in the second chariot that he had; and they brought him to Jerusalem, and he died, and was buried in [one of] the sepulchres of his fathers. And all Judah and Jerusalem (m) mourned for Josiah.
(m) The people so lamented the loss of this good king that after when there was any great lamentation this was spoken of as a proverb, (Zech 12:11).
John Gill
And his servants therefore took him out of that chariot,.... Dead, and had him to Jerusalem, and buried him; See Gill on 4Kings 23:30,
and all Judah and Jerusalem mourned for Josiah; he having been so good a king, so tender of them, and such an happy instrument in restoring the true religion, and the service of God; this was the sense of the generality of them, who were sincere in their mourning; but it is not improbable that those who were inclined to idolatry were secretly glad, though they dissembled mourning with the rest.
Robert Jamieson, A. R. Fausset and David Brown
took him out of that chariot, and put him in the second chariot--the carriage he had for ordinary use, and which would be more comfortable for the royal sufferer than the war chariot. The death of this good king was the subject of universal and lasting regret.
35:2535:25: Եւ ասաց ո՛ղբս Երեմիաս ՚ի վերայ Յովսիայ, եւ ամենայն իշխանքն՝ ա՛րք եւ կանայք՝ ասացին զողբսն ՚ի վերայ Յովսիայ մինչեւ ցայսօր. եւ ետուն զայն իբրեւ հրամանաւ ՚ի մէջ Իսրայէլի. եւ ահա գրեալք են ՚ի ճառս ողբոցն։
25 Երեմիասը ողբեր ասաց Յոսիասի մասին, եւ բոլոր պալատականները, տղամարդ թէ կին, Յոսիասի մասին յօրինեցին ողբեր, որոնք յիշւում են մինչեւ այսօր: Դրանք Իսրայէլի մէջ կանոնական դարձան եւ ահա գրի են առնուած ողբերի գրքում:
25 Երեմիան Յովսիային վրայ ողբաց։ Բոլոր երգողները՝ այրեր եւ կիներ՝ մինչեւ այսօր իրենց ողբերուն մէջ Յովսիան կը յիշեն։ Զանոնք երգելու սովորութիւնը Իսրայէլի մէջ մտցուցին, որոնք ողբերուն մէջ գրուած են։
Եւ ասաց ողբս Երեմիաս ի վերայ Յովսեայ, եւ ամենայն [491]իշխանքն արք եւ կանայք, ասացին զողբսն ի վերայ Յովսեայ մինչեւ ցայսօր, եւ ետուն զայն իբրեւ հրամանաւ ի մէջ Իսրայելի. եւ ահա գրեալք են ի ճառս ողբոցն:

35:25: Եւ ասաց ո՛ղբս Երեմիաս ՚ի վերայ Յովսիայ, եւ ամենայն իշխանքն՝ ա՛րք եւ կանայք՝ ասացին զողբսն ՚ի վերայ Յովսիայ մինչեւ ցայսօր. եւ ետուն զայն իբրեւ հրամանաւ ՚ի մէջ Իսրայէլի. եւ ահա գրեալք են ՚ի ճառս ողբոցն։
25 Երեմիասը ողբեր ասաց Յոսիասի մասին, եւ բոլոր պալատականները, տղամարդ թէ կին, Յոսիասի մասին յօրինեցին ողբեր, որոնք յիշւում են մինչեւ այսօր: Դրանք Իսրայէլի մէջ կանոնական դարձան եւ ահա գրի են առնուած ողբերի գրքում:
25 Երեմիան Յովսիային վրայ ողբաց։ Բոլոր երգողները՝ այրեր եւ կիներ՝ մինչեւ այսօր իրենց ողբերուն մէջ Յովսիան կը յիշեն։ Զանոնք երգելու սովորութիւնը Իսրայէլի մէջ մտցուցին, որոնք ողբերուն մէջ գրուած են։
zohrab-1805▾ eastern-1994▾ western am▾
35:2535:25 Оплакал Иосию и Иеремия в песне плачевной; и говорили все певцы и певицы об Иосии в плачевных песнях своих, {известных} до сего дня, и передали их в употребление у Израиля; и вот они вписаны в {книгу} плачевных песней.
35:25 καὶ και and; even ἐθρήνησεν θρηνεω lament Ιερεμιας ιερεμιας Hieremias; Ieremias ἐπὶ επι in; on Ιωσιαν ιωσιας Iōsias; Iosias καὶ και and; even εἶπαν επω say; speak πάντες πας all; every οἱ ο the ἄρχοντες αρχων ruling; ruler καὶ και and; even αἱ ο the ἄρχουσαι αρχω rule; begin θρῆνον θρηνος lament ἐπὶ επι in; on Ιωσιαν ιωσιας Iōsias; Iosias ἕως εως till; until τῆς ο the σήμερον σημερον today; present καὶ και and; even ἔδωκαν διδωμι give; deposit αὐτὸν αυτος he; him εἰς εις into; for πρόσταγμα προσταγμα in; on Ισραηλ ισραηλ.1 Israel καὶ και and; even ἰδοὺ ιδου see!; here I am γέγραπται γραφω write ἐπὶ επι in; on τῶν ο the θρήνων θρηνος lament
35:25 וַ wa וְ and יְקֹונֵ֣ן yᵊqônˈēn קין chant elegy יִרְמְיָהוּ֮ yirmᵊyāhˈû יִרְמְיָהוּ Jeremiah עַל־ ʕal- עַל upon יֹאשִׁיָּהוּ֒ yōšiyyāhˌû יֹאשִׁיָּהוּ Josiah וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say כָֽל־ ḵˈol- כֹּל whole הַ ha הַ the שָּׁרִ֣ים׀ ššārˈîm שׁיר sing וְ֠ wᵊ וְ and הַ ha הַ the שָּׁרֹות ššārôṯ שׁיר sing בְּ bᵊ בְּ in קִינֹ֨ותֵיהֶ֤ם qînˌôṯêhˈem קִינָה elegy עַל־ ʕal- עַל upon יֹאשִׁיָּ֨הוּ֙ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah עַד־ ʕaḏ- עַד unto הַ ha הַ the יֹּ֔ום yyˈôm יֹום day וַ wa וְ and יִּתְּנ֥וּם yyittᵊnˌûm נתן give לְ lᵊ לְ to חֹ֖ק ḥˌōq חֹק portion עַל־ ʕal- עַל upon יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and הִנָּ֥ם hinnˌām הִנֵּה behold כְּתוּבִ֖ים kᵊṯûvˌîm כתב write עַל־ ʕal- עַל upon הַ ha הַ the קִּינֹֽות׃ qqînˈôṯ קִינָה elegy
35:25. Hieremias maxime cuius omnes cantores atque cantrices usque in praesentem diem lamentationes super Iosia replicant et quasi lex obtinuit in Israhel ecce scriptum fertur in LamentationibusParticularly Jeremias: whose lamentations for Josias all the singing men and singing women repeat unto this day, and it became like a law in Israel: Behold it is found written in the Lamentations.
25. And Jeremiah lamented for Josiah: and all the singing men and singing women spake of Josiah in their lamentations, unto this day; and they made them an ordinance in Israel: and, behold, they are written in the lamentations.
35:25. most of all Jeremiah. All the singing men and women repeat his lamentations over Josiah, even to the present day. And this has become like a law in Israel. Behold, it is found written in the Lamentations.
35:25. And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel: and, behold, they [are] written in the lamentations.
And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel: and, behold, they [are] written in the lamentations:

35:25 Оплакал Иосию и Иеремия в песне плачевной; и говорили все певцы и певицы об Иосии в плачевных песнях своих, {известных} до сего дня, и передали их в употребление у Израиля; и вот они вписаны в {книгу} плачевных песней.
35:25
καὶ και and; even
ἐθρήνησεν θρηνεω lament
Ιερεμιας ιερεμιας Hieremias; Ieremias
ἐπὶ επι in; on
Ιωσιαν ιωσιας Iōsias; Iosias
καὶ και and; even
εἶπαν επω say; speak
πάντες πας all; every
οἱ ο the
ἄρχοντες αρχων ruling; ruler
καὶ και and; even
αἱ ο the
ἄρχουσαι αρχω rule; begin
θρῆνον θρηνος lament
ἐπὶ επι in; on
Ιωσιαν ιωσιας Iōsias; Iosias
ἕως εως till; until
τῆς ο the
σήμερον σημερον today; present
καὶ και and; even
ἔδωκαν διδωμι give; deposit
αὐτὸν αυτος he; him
εἰς εις into; for
πρόσταγμα προσταγμα in; on
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἰδοὺ ιδου see!; here I am
γέγραπται γραφω write
ἐπὶ επι in; on
τῶν ο the
θρήνων θρηνος lament
35:25
וַ wa וְ and
יְקֹונֵ֣ן yᵊqônˈēn קין chant elegy
יִרְמְיָהוּ֮ yirmᵊyāhˈû יִרְמְיָהוּ Jeremiah
עַל־ ʕal- עַל upon
יֹאשִׁיָּהוּ֒ yōšiyyāhˌû יֹאשִׁיָּהוּ Josiah
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
כָֽל־ ḵˈol- כֹּל whole
הַ ha הַ the
שָּׁרִ֣ים׀ ššārˈîm שׁיר sing
וְ֠ wᵊ וְ and
הַ ha הַ the
שָּׁרֹות ššārôṯ שׁיר sing
בְּ bᵊ בְּ in
קִינֹ֨ותֵיהֶ֤ם qînˌôṯêhˈem קִינָה elegy
עַל־ ʕal- עַל upon
יֹאשִׁיָּ֨הוּ֙ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
וַ wa וְ and
יִּתְּנ֥וּם yyittᵊnˌûm נתן give
לְ lᵊ לְ to
חֹ֖ק ḥˌōq חֹק portion
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
הִנָּ֥ם hinnˌām הִנֵּה behold
כְּתוּבִ֖ים kᵊṯûvˌîm כתב write
עַל־ ʕal- עַל upon
הַ ha הַ the
קִּינֹֽות׃ qqînˈôṯ קִינָה elegy
35:25. Hieremias maxime cuius omnes cantores atque cantrices usque in praesentem diem lamentationes super Iosia replicant et quasi lex obtinuit in Israhel ecce scriptum fertur in Lamentationibus
Particularly Jeremias: whose lamentations for Josias all the singing men and singing women repeat unto this day, and it became like a law in Israel: Behold it is found written in the Lamentations.
35:25. most of all Jeremiah. All the singing men and women repeat his lamentations over Josiah, even to the present day. And this has become like a law in Israel. Behold, it is found written in the Lamentations.
35:25. And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel: and, behold, they [are] written in the lamentations.
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Adam Clarke: Commentary on the Bible - 1831
35:25: Behold, they are written in the lamentations - The Hebrews had poetical compositions for all great and important events, military songs, songs of triumph, epithalamia or marriage odes, funeral elegies, etc. Several of these are preserved in different parts of the historical books of Scripture, and these were generally made by prophets or inspired men. That composed on the tragical end of this good king by Jeremiah is now lost. The Targum says, "Jeremiah bewailed Josiah with a great lamentation; and all the chiefs and matrons sing these lamentations concerning Josiah to the present day, and it was a statute in Israel annually to bewail Josiah. Behold, these are written in the book of Lamentations, which Baruch wrote down from the mouth of Jeremiah.
2 Chronicles 35:27
Albert Barnes: Notes on the Bible - 1834
35:25: Some find Jeremiah's lament in the entire Book of Lamentations; others in a part of it Lam. 4. But most critics are of opinion that the lament is lost. Days of calamity were commemorated by lamentations on their anniversaries, and this among the number. The "Book of Dirges" was a collection of such poems which once existed but is now lost.
And made them an ordinance - Rather, "and they made them an ordinance," they i. e. who had authority to do so, not the minstrels.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:25: Jeremiah: Jer 22:10; Lam 4:20
all the singing: Job 3:8; Ecc 12:5; Jer 9:17-21; Mat 9:23
and made them: Jer 22:20
Geneva 1599
And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel: and, behold, they [are] written in the (n) lamentations.
(n) Which some think Jeremiah wrote, in which he laments the state of the church after this king's death.
John Gill
And Jeremiah lamented for Josiah,.... Composed a lamentation for him, which is now lost; for what is said in Lam 4:20 respects Zedekiah, and not Josiah:
and all the singing men, and all the singing women, spake of Josiah in their lamentations unto this day; who were made use of on mournful occasions, as the "preficae" among the Romans, see Jer 9:17 these in their mournful ditties used to make mention of his name, and the disaster that befell him:
and made them an ordinance in Israel; an annual constitution, as the Targum calls it, appointing a solemn mourning for him once a year, which Jarchi says was on the ninth of Ab or July:
and, behold, they are written in the lamentations; not of Jeremiah; though the Targum is,
"lo, they are written in the book which Baruch wrote from the mouth of Jeremiah, concerning the lamentations,''but respect a collection of lamentations on various subjects then in being, but since lost.
John Wesley
To this day - In all their succeeding lamentations for their publick calamities, they remembered Josiah's death as their first and fatal blow, which opened the flood - gates to all their following miseries.
Robert Jamieson, A. R. Fausset and David Brown
Jeremiah lamented for Josiah, &c.--The elegy of the prophet has not reached us; but it seems to have been long preserved among his countrymen and chanted on certain public occasions by the professional singers, who probably got the dirges they sang from a collection of funeral odes composed on the death of good and great men of the nation. The spot in the valley of Megiddo where the battle was fought was near the town of Hadad-rimmon; hence the lamentation for the death of Josiah was called "the lamentation of Hadad-rimmon in the valley of Megiddo," which was so great and so long continued, that the lamentation of Hadad passed afterwards into a proverbial phrase to express any great and extraordinary sorrow (Zech 12:11).
35:2635:26: Եւ էին բանքն Յովսիայ, եւ յոյս նորա գրեալ յօրէնսն Տեառն։
26 Յոսիասի գործերը եւ նրա յուսացած բաները գրի են առնուած Տիրոջ օրէնքներում գրուածի համեմատ,
26 Եւ Յովսիային մնացորդ պատմութիւնն ու անոր՝ Տէրոջը օրէնքին մէջ գրուածին համեմատ ըրած բարեգործութիւնը
Եւ [492]էին բանքն Յովսեայ եւ յոյս նորա գրեալ`` յօրէնսն Տեառն:

35:26: Եւ էին բանքն Յովսիայ, եւ յոյս նորա գրեալ յօրէնսն Տեառն։
26 Յոսիասի գործերը եւ նրա յուսացած բաները գրի են առնուած Տիրոջ օրէնքներում գրուածի համեմատ,
26 Եւ Յովսիային մնացորդ պատմութիւնն ու անոր՝ Տէրոջը օրէնքին մէջ գրուածին համեմատ ըրած բարեգործութիւնը
zohrab-1805▾ eastern-1994▾ western am▾
35:2635:26 Прочие деяния Иосии и добродетели его, согласные с предписанным в законе Господнем,
35:26 καὶ και and; even ἦσαν ειμι be οἱ ο the λόγοι λογος word; log Ιωσια ιωσιας Iōsias; Iosias καὶ και and; even ἡ ο the ἐλπὶς ελπις hope αὐτοῦ αυτος he; him γεγραμμένα γραφω write ἐν εν in νόμῳ νομος.1 law κυρίου κυριος lord; master
35:26 וְ wᵊ וְ and יֶ֛תֶר yˈeṯer יֶתֶר remainder דִּבְרֵ֥י divrˌê דָּבָר word יֹאשִׁיָּ֖הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah וַ wa וְ and חֲסָדָ֑יו ḥᵃsāḏˈāʸw חֶסֶד loyalty כַּ ka כְּ as † הַ the כָּת֖וּב kkāṯˌûv כתב write בְּ bᵊ בְּ in תֹורַ֥ת ṯôrˌaṯ תֹּורָה instruction יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
35:26. reliqua autem sermonum Iosiae et misericordiarum eius quae lege praecepta sunt DominiNow the rest of the acts of Josias and of his mercies, according to what was commanded by the law of the Lord:
26. Now the rest of the acts of Josiah, and his good deeds, according to that which is written in the law of the LORD,
35:26. Now the rest of the words of Josiah, and his mercies, which were instructed by the law of the Lord,
35:26. Now the rest of the acts of Josiah, and his goodness, according to [that which was] written in the law of the LORD,
Now the rest of the acts of Josiah, and his goodness, according to [that which was] written in the law of the LORD:

35:26 Прочие деяния Иосии и добродетели его, согласные с предписанным в законе Господнем,
35:26
καὶ και and; even
ἦσαν ειμι be
οἱ ο the
λόγοι λογος word; log
Ιωσια ιωσιας Iōsias; Iosias
καὶ και and; even
ο the
ἐλπὶς ελπις hope
αὐτοῦ αυτος he; him
γεγραμμένα γραφω write
ἐν εν in
νόμῳ νομος.1 law
κυρίου κυριος lord; master
35:26
וְ wᵊ וְ and
יֶ֛תֶר yˈeṯer יֶתֶר remainder
דִּבְרֵ֥י divrˌê דָּבָר word
יֹאשִׁיָּ֖הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah
וַ wa וְ and
חֲסָדָ֑יו ḥᵃsāḏˈāʸw חֶסֶד loyalty
כַּ ka כְּ as
הַ the
כָּת֖וּב kkāṯˌûv כתב write
בְּ bᵊ בְּ in
תֹורַ֥ת ṯôrˌaṯ תֹּורָה instruction
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
35:26. reliqua autem sermonum Iosiae et misericordiarum eius quae lege praecepta sunt Domini
Now the rest of the acts of Josias and of his mercies, according to what was commanded by the law of the Lord:
35:26. Now the rest of the words of Josiah, and his mercies, which were instructed by the law of the Lord,
35:26. Now the rest of the acts of Josiah, and his goodness, according to [that which was] written in the law of the LORD,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27. Но если элегия пророка Иеремии не сохранилась, быть может, уже ко времени написания кн. Паралипоменон, то исторические записи его о времени Иосии, как и позднейших царей иудейских, несомненно, входили в состав «книги царей Израильских и Иудейских» (ст. 27) и, таким образом, были одним из источников при написании как 3: и 4: Царств (см. Толков. Библию т. II, с. 486), так и 1: и 2: кн. Паралипоменон. Что пророк Иеремия писал, кроме пророческой — его имени и поэтической («Книга Плач») — книги, еще исторические записки, видно из 2: Мак II:1–7: и из Талмуда, Baba batra 15а (проф. Олесницкий . Государственная летопись царей Иудейских, с. 464).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:26: goodness: Heb. kindness, Ch2 31:20, Ch2 32:32
John Gill
His piety towards God, and liberality to the people; of these two verses; see Gill on 4Kings 23:28.
35:2735:27: Եւ մնացեալ բանքն նորա առաջինք եւ վերջինք, ահա գրեալ են ՚ի գիրս թագաւորացն Իսրայէլի՝ եւ Յուդայ։
27 իսկ նրա մնացած գործերը, սկզբից մինչեւ վերջինը, գրի են առնուած Իսրայէլի ու Յուդայի երկրի թագաւորների գրքում:
27 Եւ անոր առաջին ու վերջին պատմութիւնը ահա Իսրայէլի ու Յուդայի թագաւորներուն գրքին մէջ գրուած են։
եւ մնացեալ բանքն նորա առաջինք եւ վերջինք` ահա գրեալ են ի գիրս թագաւորացն Իսրայելի եւ Յուդայ:

35:27: Եւ մնացեալ բանքն նորա առաջինք եւ վերջինք, ահա գրեալ են ՚ի գիրս թագաւորացն Իսրայէլի՝ եւ Յուդայ։
27 իսկ նրա մնացած գործերը, սկզբից մինչեւ վերջինը, գրի են առնուած Իսրայէլի ու Յուդայի երկրի թագաւորների գրքում:
27 Եւ անոր առաջին ու վերջին պատմութիւնը ահա Իսրայէլի ու Յուդայի թագաւորներուն գրքին մէջ գրուած են։
zohrab-1805▾ eastern-1994▾ western am▾
35:2735:27 и деяния его, первые и последние, описаны в книге царей Израильских и Иудейских.
35:27 καὶ και and; even οἱ ο the λόγοι λογος word; log αὐτοῦ αυτος he; him οἱ ο the πρῶτοι πρωτος first; foremost καὶ και and; even οἱ ο the ἔσχατοι εσχατος last; farthest part ἰδοὺ ιδου see!; here I am γεγραμμένοι γραφω write ἐπὶ επι in; on βιβλίῳ βιβλιον scroll βασιλέων βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even Ιουδα ιουδα Iouda; Iutha
35:27 וּ û וְ and דְבָרָ֕יו ḏᵊvārˈāʸw דָּבָר word הָ hā הַ the רִאשֹׁנִ֖ים rišōnˌîm רִאשֹׁון first וְ wᵊ וְ and הָ hā הַ the אַחֲרֹנִ֑ים ʔaḥᵃrōnˈîm אַחֲרֹון at the back הִנָּ֣ם hinnˈām הִנֵּה behold כְּתוּבִ֔ים kᵊṯûvˈîm כתב write עַל־ ʕal- עַל upon סֵ֥פֶר sˌēfer סֵפֶר letter מַלְכֵֽי־ malᵊḵˈê- מֶלֶךְ king יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וִ wi וְ and יהוּדָֽה׃ yhûḏˈā יְהוּדָה Judah
35:27. opera quoque illius prima et novissima scripta sunt in libro regum Israhel et IudaAnd his works first and last, are written in the book of the kings of Juda and Israel.
27. and his acts, first and last, behold, they are written in the book of the kings of Israel and Judah.
35:27. and also his works, the first and the last, have been written in the book of the kings of Judah and Israel.
35:27. And his deeds, first and last, behold, they [are] written in the book of the kings of Israel and Judah.
And his deeds, first and last, behold, they [are] written in the book of the kings of Israel and Judah:

35:27 и деяния его, первые и последние, описаны в книге царей Израильских и Иудейских.
35:27
καὶ και and; even
οἱ ο the
λόγοι λογος word; log
αὐτοῦ αυτος he; him
οἱ ο the
πρῶτοι πρωτος first; foremost
καὶ και and; even
οἱ ο the
ἔσχατοι εσχατος last; farthest part
ἰδοὺ ιδου see!; here I am
γεγραμμένοι γραφω write
ἐπὶ επι in; on
βιβλίῳ βιβλιον scroll
βασιλέων βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
Ιουδα ιουδα Iouda; Iutha
35:27
וּ û וְ and
דְבָרָ֕יו ḏᵊvārˈāʸw דָּבָר word
הָ הַ the
רִאשֹׁנִ֖ים rišōnˌîm רִאשֹׁון first
וְ wᵊ וְ and
הָ הַ the
אַחֲרֹנִ֑ים ʔaḥᵃrōnˈîm אַחֲרֹון at the back
הִנָּ֣ם hinnˈām הִנֵּה behold
כְּתוּבִ֔ים kᵊṯûvˈîm כתב write
עַל־ ʕal- עַל upon
סֵ֥פֶר sˌēfer סֵפֶר letter
מַלְכֵֽי־ malᵊḵˈê- מֶלֶךְ king
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
וִ wi וְ and
יהוּדָֽה׃ yhûḏˈā יְהוּדָה Judah
35:27. opera quoque illius prima et novissima scripta sunt in libro regum Israhel et Iuda
And his works first and last, are written in the book of the kings of Juda and Israel.
35:27. and also his works, the first and the last, have been written in the book of the kings of Judah and Israel.
35:27. And his deeds, first and last, behold, they [are] written in the book of the kings of Israel and Judah.
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Adam Clarke: Commentary on the Bible - 1831
35:27: And his deeds, first and last - "The former things which he did in his childhood, and the latter things which he did in his youth; and all the judgments which he pronounced from his eighth year, when he came to the kingdom, to his eighteenth, when he was grown up, and began to repair the sanctuary of the Lord; and all that he brought of his substance to the hand of judgment, purging both the house of Israel and Judah from all uncleanness; behold, they are written in the book of the Kings of the house of Israel, and of the house of Judah." - Targum. These general histories are lost; but in the books of Kings and Chronicles we have the leading facts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
35:27: deeds: Ch2 20:34, Ch2 24:27, Ch2 25:26, Ch2 26:22, Ch2 32:32, Ch2 33:19; Kg2 10:34, Kg2 16:19, Kg2 20:20; Kg2 21:25