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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In the close of the foregoing chapter we left Jeroboam attending his altar at Beth-el, and there we find him in the beginning of this, when he received a testimony from God against his idolatry and apostasy. This was sent to him by a prophet, a man of God that lived in Judah, who is the principal subject of the story of this chapter, where we are told, I. What passed between him and the new king. 1. The prophet threatened Jeroboam's altar (ver. 1, 2), and gave him a sign (ver. 3), which immediately came to pass, ver. 5. 2. The king threatened the prophet, and was himself made another sign, by the withering of his hand (ver. 4), and the restoring of it upon his submission and the prophet's intercession, ver. 6. 3. The prophet refused the kindness offered him thereupon, ver. 7-10. II. What passed between him and the old prophet. 1. The old prophet fetched him back by a lie, and gave him entertainment, ver. 11-19. 2. He, for accepting it, in disobedience to the divine command, is threatened with death, ver. 20-22. And, 3. The threatening is executed, for he is slain by a lion (ver. 23, 24), and buried at Beth-el, ver. 25-32. 4. Jeroboam is hardened in his idolatry, ver. 33, 34. "Thy judgments, Lord, are a great deep."
Adam Clarke: Commentary on the Bible - 1831
A man of God prophesies against Jeroboam's altar, and foretells the destruction of that altar, and of its idolatrous priests by Josiah; and gives Jeroboam a sign that the prophecy should be accomplished, Kg1 13:1-3. Jeroboam is enraged, and orders the man of God to be seized; and stretching out his hand for this purpose, his arm dries up, Kg1 13:4. The altar is rent, and the ashes poured out, according to the sign given by the man of God; and at his intercession Jeroboam's arm is restored, Kg1 13:5, Kg1 13:6. Jeroboam wishes to engage him in his service, but he refuses, and tells him that he was ordered by God not even to eat or drink in that place; and he accordingly departs, Kg1 13:7-10. An old prophet that dwelt at Beth-el, hearing of this, rides after the man of God; deceives him; brings him back to his house, and persuades him to eat and drink, Kg1 13:11-19. While he is eating, the word of the Lord comes to the old prophet, and he foretells the death of the man of God; who departing is met by a lion, and slain, Kg1 13:20-25. On hearing this, the old prophet goes to the place, finds the carcass, brings it home, burns it, and mourns over it, charging his sons to bury him, when dead, in the same grave, Kg1 13:26-32. Notwithstanding these warnings, Jeroboam continues in his idolatry, Kg1 13:33, Kg1 13:34.
3 Kings (1 Kings) 13:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg1 13:1, Jeroboam's hand withers, Kg1 13:6, and at the prayer of the prophet is restored; Kg1 13:7, The prophet departs from Beth-el; Kg1 13:11, An old prophet brings him back; Kg1 13:20, He is reproved by God, Kg1 13:23, slain by a lion, Kg1 13:26, buried by the old prophet, Kg1 13:31, who confirms his prophecy; Kg1 13:33, Jeroboam's obstinacy.
Carl Friedrich Keil and Franz Delitzsch

A prophet out of Judah announces to Jeroboam the eventual overthrow of the idolatrous worship, and attests his divine mission by miraculous signs upon the altar at Bethel and the hardened king (3Kings 13:1-10); but on the way back he allows himself to be enticed by an old prophet out of Bethel to go into his house, contrary to the express command of the Lord, and while sitting at table with him has to hear from his mouth the divine threat, that on account of his transgression of the command of God he will not come into the sepulchre of his fathers. This threat was fulfilled on his way home; and the marvellous fulfilment made so deep an impression upon the old prophet, that he confirmed the testimony which he had given concerning the worship at the high places (vv. 11-32). These marvellous occurrences not only teach how Jeroboam brought about the overthrow of his dynasty by his thorough hardening against the word of God (3Kings 13:33, 3Kings 13:34), but they also show how false prophecy rose up from the very beginning in the kingdom of Israel and set itself against the true prophets of the Lord, and how it gained a victory, which merely displayed its own impotence, however, and foreshadowed its eventual and certain overthrow.
3Kings 13:1-2
Prophecy against the idolatrous worship at Bethel. - 3Kings 13:1, 3Kings 13:2. Whilst Jeroboam was still occupied in sacrificing by the altar at Bethel, there came a prophet (אלהים אישׁ) out of Judah "in the word of Jehovah" to Bethel, and pronounced upon the altar its eventual destruction. יהוה בּדבר does not mean "at the word of Jehovah" here, as it frequently does, but "in the word of Jehovah," as 3Kings 13:9, 3Kings 13:17 more especially show; so that the word of Jehovah is regarded as a power which comes upon the prophet and drives him to utter the divine revelation which he has received. It is the same in 3Kings 20:35. להקטיר is to be taken as in 3Kings 12:33. - "Behold a son will be born to the house of David, named Josiah; he will offer upon thee (O altar) the priests of the high places, who burn incense (i.e., kindle sacrifices) upon thee, and men's bones will they burn upon thee." According to 4Kings 23:15-20, this prophecy was literally fulfilled. The older theologians found in this an evident proof of the divine inspiration of the prophets; modern theology, on the other hand, which denies the supernatural inspiration of prophecy in accordance with its rationalistic or naturalistic principles, supplies that this prophecy was not more precisely defined till after the event, and adduces in support of this the apparently just argument, that the prediction of particular historical events is without analogy, and generally that the introduction either of particular persons by name or of definite numbers is opposed to the very essence of prophecy, and turns prediction into soothsaying. The distinction between soothsaying and prediction, however, is not that the latter merely utters general ideas concerning the future, whilst the former announces special occurrences beforehand: but soothsaying is the foretelling of all kinds of accidental things; prophecy, on the contrary, the foretelling of the progressive development of the kingdom of God, not merely in general, but in its several details, according to the circumstances and necessities of each particular age, and that in such a manner that the several concrete details of the prophecy rest upon the general idea of the revelation of salvation, and are thereby entirely removed from the sphere of the accidental. It is true that perfectly concrete predictions of particular events, with the introduction of names and statement of times, are much more rare than the predictions of the progressive development of the kingdom of God according to its general features; but they are not altogether wanting, and we meet with them in every case where it was of importance to set before an ungodly generation in the most impressive manner the truth of the divine threatenings of promises. The allusion to Coresh in Is 44:28; Is 45:1, is analogous to the announcement before us. But in both cases the names are closely connected with the destination of the persons in the prophecy, and are simply a concrete description of what God will accomplish through these men. Hence the name יאשׁיּהוּ occurs primarily according to its appellative meaning alone, viz., "he whom Jehovah supports," from אשׁה, to support, and expresses this thought: there will be born a son to the house of David, whom Jehovah will support of establish, so that he shall execute judgment upon the priests of the high places at Bethel. This prophecy was then afterwards so fulfilled by the special arrangement of God, that the king who executed this judgment bore the name of Joshiyahu as his proper name. And so also כּורשׁ was originally an appellative in the sense of sun. The judgment which the prophet pronounced upon the altar was founded upon the jus talionis. On the very same altar on which the priests offer sacrifice to the עגלים shall they themselves be offered, and the altar shall be defiled for ever by the burning of men's bones upon it. אדם עצמות, "men's bones," does not stand for "their (the priests') bones," but is simply an epithet used to designate human corpses, which defile the place where they lie (4Kings 23:16).
3Kings 13:3
In confirmation of his word the prophet added a miracle (מופת, τέρας, portentum, see at Ex 4:21): "this is the sign that the Lord hath spoken (through me): behold the altar will be rent in pieces, and the ashes upon it will be poured out." דּשׁן is the ashes of the fat of the sacrificial animals. The pouring out of the sacrificial ashes in consequence of the breaking upon of the altar was a penal sign, which indicated, along with the destruction of the altar, the desecration of the sacrificial service performed upon it.
3Kings 13:4
The king, enraged at this announcement, stretched out his hand against the prophet with the words, "seize him" - and his hand dried up, so that he was not able to draw it back again. יבשׁ, to dry up, i.e., toe become rigid in consequence of a miraculous withdrawal of the vital energy. Thus Jeroboam experienced in the limbs of his own body the severity of the threatened judgment of God.
3Kings 13:5-6
The penal miracle announced in the word of Jehovah, i.e., in the strength of the Lord, also took effect immediately upon the altar; and the defiant king was now obliged to entreat the man of God, saying, "Soften, I pray, the face of the Lord thy God, and pray for me, that my hand may return to me," i.e., that I may be able to draw it back again, to move it once more. And this also took place at once at the intercession of the prophet. יי את־פּני חלּה, lit., to stroke the face of God, i.e., to render it soft by intercession (see at Ex 32:11).
3Kings 13:7
As Jeroboam could do nothing by force against the prophet, he endeavoured to gain him over to his side by friendliness, that at least he might render his threat harmless in the eyes of the people. For this purpose, and not to do him honour or to make him some acknowledgment for the restoration of his hand, he invited him to his house, to strengthen himself with food (סעד as in Gen 18:5; Judg 9:5; for the form סעדה, see Ewald, 41, c.) and receive from him a present.
3Kings 13:8-10
But this design was also frustrated, and the rejection of his worship on the part of God was still more strongly declared. "If thou gavest me," the man of God replied, "the half of thy house, I shall not go in with thee, nor eat bread and drink water in this place; for thus hath Jehovah commanded me," etc. The subject, Jehovah, is easily supplied to צוּה from the context (vid., Ewald, 294, b.). God had forbidden the prophet to eat and drink "to manifest His detestation of idolatry, and to show by that fact that the Bethelites were so detestable, and as it were excommunicated by God, that He wished none of the faithful to join with them in eating and drinking" (C. a Lap.). He was not to return by the way by which he came, that no one might look out for him, and force him to a delay which was irreconcilable with his commission, or "lest by chance being brought back by Jeroboam, he should do anything to please him which was unworthy of a prophet, or from which it might be inferred that idolaters might hope for some favour from the Deity" (Budd.).
Geneva 1599
And, behold, there came (a) a man of God out of Judah by the word of the LORD unto (b) Bethel: and Jeroboam stood by the altar to burn incense.
(a) That is, a prophet.
(b) Not that that was called Luz in Benjamin, but another of that name.
John Gill
INTRODUCTION TO 1 KINGS 13
In this chapter is an account of a man of God being sent to exclaim against Jeroboam's altar, and threaten its destruction, of which he gave a sign, which was accomplished, and with it the withering of the king's hand, which was healed upon the prophet's prayer for him, 3Kings 13:1, who would have entertained him at his house, but he refused the offer, and departed, 3Kings 13:8, but an old prophet in Bethel hearing of him, rode after him, and fetched him back to eat bread with him, through a lie he told him, 3Kings 13:11 upon which the word came to the old prophet, threatening the man of God with death for disobeying his command, and which was accordingly executed by a lion that met him in the way, and slew him, 3Kings 13:20, of which the old prophet being informed, went and took up his carcass, and buried it in his own sepulchre, where he charged his sons to bury him also when dead, believing that all the man of God had said would be fulfilled, 3Kings 13:25 and the chapter is closed with observing the continuance of Jeroboam in his idolatry, 3Kings 13:33.
John Wesley
Man of God - An holy prophet. By the word, &c. - By Divine inspiration and command.
Robert Jamieson, A. R. Fausset and David Brown
JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)
there came a man of God out of Judah--Who this prophet was cannot be ascertained, He came by divine authority. It could not be either Iddo or Ahijah, for both were alive after the events here related.
Jeroboam stood by the altar to burn incense--It was at one of the annual festivals. The king, to give interest to the new ritual, was himself the officiating priest. The altar and its accompaniments would, of course, exhibit all the splendor of a new and gorgeously decorated temple. But the prophet foretold its utter destruction [3Kings 13:3].
13:113:1: Եւ ահա ա՛յր Աստուծոյ եհաս ՚ի Յուդայ բանիւ Տեառն ՚ի Բեթէլ, եւ Յերոբովամ կա՛յր ՚ի վերայ սեղանոյն իւրոյ զոհել ՚ի վերայ։
1 Երբ Յերոբովամը զոհ մատուցելու համար կանգնած էր զոհասեղանի առաջ, Տիրոջ թելադրանքով Յուդայի երկրից Բեթէլ եկաւ Աստծու մարդը:
13 Երբ Յերոբովամ խունկ ծխելու համար սեղանին քով կը կենար, ահա Աստուծոյ մարդ մը Տէրոջը խօսքովը Յուդայէն Բեթէլ եկաւ։
Եւ ահա այր Աստուծոյ եհաս ի Յուդայ բանիւ Տեառն ի Բեթէլ, եւ Յերոբովամ կայր ի վերայ սեղանոյն [324]իւրոյ զոհել ի վերայ:

13:1: Եւ ահա ա՛յր Աստուծոյ եհաս ՚ի Յուդայ բանիւ Տեառն ՚ի Բեթէլ, եւ Յերոբովամ կա՛յր ՚ի վերայ սեղանոյն իւրոյ զոհել ՚ի վերայ։
1 Երբ Յերոբովամը զոհ մատուցելու համար կանգնած էր զոհասեղանի առաջ, Տիրոջ թելադրանքով Յուդայի երկրից Բեթէլ եկաւ Աստծու մարդը:
13 Երբ Յերոբովամ խունկ ծխելու համար սեղանին քով կը կենար, ահա Աստուծոյ մարդ մը Տէրոջը խօսքովը Յուդայէն Բեթէլ եկաւ։
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13:113:1 И вот, человек Божий пришел из Иудеи по слову Господню в Вефиль, в то время, как Иеровоам стоял у жертвенника, чтобы совершить курение.
13:1 καὶ και and; even ἰδοὺ ιδου see!; here I am ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God ἐξ εκ from; out of Ιουδα ιουδα Iouda; Iutha παρεγένετο παραγινομαι happen by; come by / to / along ἐν εν in λόγῳ λογος word; log κυρίου κυριος lord; master εἰς εις into; for Βαιθηλ βαιθηλ and; even Ιεροβοαμ ιεροβοαμ stand; establish ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar τοῦ ο the ἐπιθῦσαι επιθυω burn incense; offer
13:1 וְ wᵊ וְ and הִנֵּ֣ה׀ hinnˈē הִנֵּה behold אִ֣ישׁ ʔˈîš אִישׁ man אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) בָּ֧א bˈā בוא come מִ mi מִן from יהוּדָ֛ה yhûḏˈā יְהוּדָה Judah בִּ bi בְּ in דְבַ֥ר ḏᵊvˌar דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to בֵּֽית־אֵ֑ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel וְ wᵊ וְ and יָרָבְעָ֛ם yārovʕˈām יָרָבְעָם Jeroboam עֹמֵ֥ד ʕōmˌēḏ עמד stand עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar לְ lᵊ לְ to הַקְטִֽיר׃ haqṭˈîr קטר smoke
13:1. et ecce vir Dei venit de Iuda in sermone Domini in Bethel Hieroboam stante super altare et tus iacienteAnd behold there came a man of God out of Juda, by the word of the Lord, to Bethel, when Jeroboam was standing upon the altar, and burning incense.
1. And, behold, there came a man of God out of Judah by the word of the LORD unto Beth-el: and Jeroboam was standing by the altar to burn incense.
And, behold, there came a man of God out of Judah by the word of the LORD unto Beth- el: and Jeroboam stood by the altar to burn incense:

13:1 И вот, человек Божий пришел из Иудеи по слову Господню в Вефиль, в то время, как Иеровоам стоял у жертвенника, чтобы совершить курение.
13:1
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
ἐξ εκ from; out of
Ιουδα ιουδα Iouda; Iutha
παρεγένετο παραγινομαι happen by; come by / to / along
ἐν εν in
λόγῳ λογος word; log
κυρίου κυριος lord; master
εἰς εις into; for
Βαιθηλ βαιθηλ and; even
Ιεροβοαμ ιεροβοαμ stand; establish
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τοῦ ο the
ἐπιθῦσαι επιθυω burn incense; offer
13:1
וְ wᵊ וְ and
הִנֵּ֣ה׀ hinnˈē הִנֵּה behold
אִ֣ישׁ ʔˈîš אִישׁ man
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
בָּ֧א bˈā בוא come
מִ mi מִן from
יהוּדָ֛ה yhûḏˈā יְהוּדָה Judah
בִּ bi בְּ in
דְבַ֥ר ḏᵊvˌar דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
בֵּֽית־אֵ֑ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel
וְ wᵊ וְ and
יָרָבְעָ֛ם yārovʕˈām יָרָבְעָם Jeroboam
עֹמֵ֥ד ʕōmˌēḏ עמד stand
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar
לְ lᵊ לְ to
הַקְטִֽיר׃ haqṭˈîr קטר smoke
13:1. et ecce vir Dei venit de Iuda in sermone Domini in Bethel Hieroboam stante super altare et tus iaciente
And behold there came a man of God out of Juda, by the word of the Lord, to Bethel, when Jeroboam was standing upon the altar, and burning incense.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Если простой народ в десятиколенном царстве мог не предвидеть гибельных последствий Иеровоамовой реформы "и был даже доволен тем, что его Бог, Иегова, делается (благодаря тельцеслужению) ближе и доступнее к нему" (см. у проф. Покровского, с 326), то совершенно иначе отнеслись к этому уже представители священства Левиина, во множестве оставлявшие территорию царства Израильского и переходившие в Иудею и Иерусалим (2: Пар. XI:13-14). Но еще прямее и резче высказалось против культа Иеровоама пророчество, и при том как Иудейское, так и израильское. В 3: Цар. XIV:1-16: содержится грозное обличение этого культа со стороны того самого пророка Израильского царства Асии, который некогда (XI:29-39) предсказал Иеровоаму царство. В гл. XIII содержится поразительный рассказ о протесте против культа Иеровоамова со стороны некоего "человека Божия" - пророка из Иудеи . Иосиф Флавий (Древн. VIII, 8, 5) называет его Иадоном (Ιάδων), видимо, отождествляя с Иеддо (2: Пар. IX:29), что, однако, неверно, так как последний пророк жив был еще долго спустя при Авии (2: Пар. XIII:22).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
A Prophet Sent to Jeroboam; the Withering of Jeroboam's Hand. B. C. 974.

1 And, behold, there came a man of God out of Judah by the word of the LORD unto Beth-el: and Jeroboam stood by the altar to burn incense. 2 And he cried against the altar in the word of the LORD, and said, O altar, altar, thus saith the LORD; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men's bones shall be burnt upon thee. 3 And he gave a sign the same day, saying, This is the sign which the LORD hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 4 And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Beth-el, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. 5 The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the LORD. 6 And the king answered and said unto the man of God, Intreat now the face of the LORD thy God, and pray for me, that my hand may be restored me again. And the man of God besought the LORD, and the king's hand was restored him again, and became as it was before. 7 And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. 8 And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: 9 For so was it charged me by the word of the LORD, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 10 So he went another way, and returned not by the way that he came to Beth-el.
Here is, I. A messenger sent to Jeroboam, to signify to him God's displeasure against his idolatry, v. 1. The army of Judah that aimed to ruin him was countermanded, and might not draw a sword against him (ch. xii. 24); but a prophet of Judah is, instead thereof, sent to reclaim him from his evil way, and is sent in time, while he is but dedicating his altar, before his heart is hardened by the deceitfulness of his sin; for God delights not in the death of sinners, but would rather they would burn and live. How bold was the messenger that durst attack the king in his pride and interrupt the solemnity he was proud of! Those that go on God's errand must not fear the face of man; they know who will bear them out. How kind was he that sent him to warn Jeroboam of the wrath of God revealed from heaven against his ungodliness and unrighteousness!
II. The message delivered in God's name, not whispered, but cried with a loud voice, denoting both the prophet's courage, that he was neither afraid nor ashamed to own it, and his earnestness, that he desired to be heard and heeded by all that were present, who were not a few, on this great occasion. It was directed, not to Jeroboam nor to the people, but to the altar, the stones of which would sooner hear and yield than those who were mad upon their idols and deaf to divine calls. Yet, in threatening the altar, God threatened the founder and worshippers, to whom it was as dear as their own souls, and who might conclude, "If God's wrath fasten upon the lifeless guiltless altar, how shall we escape?" That which was foretold concerning the altar (v. 2) was that, in process of time, a prince of the house of David, Josiah by name, should pollute this altar by sacrificing the idolatrous priests themselves upon it, and burning the bones of dead men. Let Jeroboam know and be sure, 1. That the altar he now consecrated should be desecrated. Idolatrous worship will not continue, but the word of the Lord will endure for ever. 2. That the priests of the high places he now made should themselves be made sacrifices to the justice of God, and the first and only sacrifices upon this altar that would be pleasing to him. If the offering be such as is an abomination to God, it will follow, of course, that the offerers must themselves fall under his wrath, which will abide upon them, since it is not otherwise transmitted. 3. That this should be done by a branch of the house of David. That family which he and his kingdom had despised and treacherously deserted should recover so much power as to demolish that altar which he thought to establish; so that right and truth should at length prevail, both in civil and sacred matters, notwithstanding the present triumphs of those that were given to change the fear both of God and the king. It was about 356 years ere this prediction was fulfilled, yet it was spoken of as sure and nigh at hand, for a thousand years with God are but as one day. Nothing more contingent and arbitrary than the giving of names to persons, yet Josiah was here named above 300 years before he was born. Nothing future is hidden from God. There are names in the book of the divine prescience (Phil. iv. 3), names written in heaven.
III. A sign is given for the confirming of the truth of this prediction, that the altar should be shaken to pieces by an invisible power and the ashes of the sacrifice scattered (v. 3), which came to pass immediately, v. 5. This was, 1. A proof that the prophet was sent of God, who confirmed the word with this sign following, Mark xvi. 20. 2. A present indication of God's displeasure against these idolatrous sacrifices. How could the gift be acceptable when the altar that should sanctify it was an abomination? 3. It was a reproach to the people, whose hearts were harder than these stones and rent not under the word of the Lord. 4. It was a specimen of what should be done to it in the accomplishment of this prophecy by Josiah; it was now rent, in token of its being then ruined.
IV. Jeroboam's hand withered, which he stretched out to seize or smite the man of God, v. 4. Instead of trembling at the message, as he might well have done, he assaulted him that brought it, in defiance of the wrath of which he was warned and contempt of that grace which sent him the warning. Rebuke a sinner and he will hate thee, and do thee a mischief if he can; yet God's prophets must rather expose themselves than betray their trust: he that employs them will protect them, and restrain the wrath of man, as he did Jeroboam's here by withering his hand, so that he could neither hurt the prophet nor draw it in to help himself. When his hand was stretched out to burn incense to his calves it was not withered; but, when it is stretched out against a prophet, he shall have no use of it till he humble himself. Of all the wickedness of the wicked there is none more provoking to God than their malicious attempts against his prophets, of whom he has said, Touch them not, do them no harm. As this was a punishment of Jeroboam, and answering to the sin, so it was the deliverance of the prophet. God has many ways of disabling the enemies of his church from executing their mischievous purposes. Jeroboam's inability to pull in his hand made him a spectacle to all about him, that they might see and fear. If God, in justice, harden the hearts of sinners, so that the hand they have stretched out in sin they cannot pull in again by repentance, that is a spiritual judgment, represented by this, and much more dreadful.
V. The sudden healing of the hand that was suddenly dried up, upon his submission, v. 6. That word of God which should have touched his conscience humbled him not, but this which touched his bone and his flesh brings down his proud spirit. He looks for help now, 1. Not from his calves, but from God only, from his power and his favour. He wounded, and no hand but his can make whole. 2. Not by his own sacrifice or incense, but by the prayer and intercession of the prophet, whom he had just now threatened and aimed to destroy. The time may come when those that hate the preaching would be glad of the prayers of faithful ministers. "Pray to the Lord thy God," says Jeroboam; "thou hast an interest in him; improve it for me." But observe, He did not desire the prophet to pray that his sin might be pardoned, and his heart changed, only that his hand might be restored; thus Pharaoh would have Moses to pray that God would take away this death only (Exod. x. 17), not this sin. The prophet, as became a man of God, renders good for evil, upbraids not Jeroboam with his impotent malice, nor triumphs in his submission, but immediately addresses himself to God for him. Those only are entitled to the blessing Christ pronounced on the persecuted that learn of him to pray for their persecutors, Matt. v. 10, 44. When the prophet thus honoured God, by showing himself of a forgiving spirit, God put this further honour upon him, that at his word he recalled the judgment and by another miracle healed the withered hand, that by the goodness of God Jeroboam might be led to repentance, and, if he were not broken by the judgment, yet might be melted by the mercy. With both he seemed affected for the present, but the impressions wore off.
VI. The prophet's refusal of Jeroboam's kind invitation, in which observe, 1. That God forbade his messenger to eat or drink in Beth-el (v. 9), to show his detestation of their execrable idolatry and apostasy from God, and to teach us not to have fellowship with the works of darkness, lest we have infection from them or give encouragement to them. He must not turn back the same way, but deliver his message, as it were, in transitu--as he passes along. He shall not seem to be sent on purpose (they were unworthy such a favour), but as if he only called by the way, his spirit being stirred, like Paul's at Athens, as he passed and saw their devotions. God would, by this command, try his prophet, as he did Ezekiel, whether he would not be rebellious, like that rebellious house, Ezek. ii. 8. 2. That Jeroboam was so affected with the cure of his hand that though we read not of his thanksgivings to God for the mercy, or of his sending an offering to the altar at Jerusalem in acknowledgment of it, yet he was willing to express his gratitude to the prophet and pay him for his prayers, v. 7. Favours to the body will make even graceless men seem grateful to good ministers. 3. That the prophet, though hungry and weary, and perhaps poor, in obedience to the divine command refused both the entertainment and the reward proffered him. He might have supposed his acceptance of it would give him an opportunity of discoursing further with the king, in order to his effectual reformation, now that he was convinced; yet he will not think himself wiser than God, but, like a faithful careful messenger, hastens home when he has done his errand. Those have little learned the lessons of self-denial that cannot forbear one forbidden meal.
Adam Clarke: Commentary on the Bible - 1831
13:1: There came a man of God - Who this was we know not. The Chaldee, Syriac, and Arabic call him a prophet. The Vulgate and Septuagint follow the Hebrew, איש אלהים ish elohim means a Divine person, one wholly devoted to God's service. Some have thought it was Shemaiah, others Joel, and others Iddo. It could not have been the latter, for he wrote the acts of Jeroboam, Ch2 9:29, and the prophet was killed before he returned home; but conjecture is idle on such a subject.
Jeroboam stood by the altar - Like gods, like priest; he made himself high priest, and he took of the lowest of the people, and made them priests of the high places; they proved themselves to be fools by worshipping calves.
3 Kings (1 Kings) 13:2
Albert Barnes: Notes on the Bible - 1834
13:1: Rather, "in the word of the Lord." The meaning seems to be, not merely that the prophet was bid to come, but that he came in the strength and power of God's word, a divinely inspired messenger. (Compare Kg1 13:2, Kg1 13:5, Kg1 13:32.)
By the altar - "On the altar;" i, e. on the ledge, or platform, halfway up the altar, whereupon the officiating priest always stood to sacrifice. Compare Kg1 12:32 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:1: there came: Kg1 12:22; Kg2 23:17; Ch2 9:29
by the word: Kg1 13:5, Kg1 13:9, Kg1 13:26, Kg1 13:32, Kg1 20:35; Jer 25:3; Th1 4:15
Jeroboam: Kg1 12:32, Kg1 12:33; Ch2 26:18
burn: or, offer, Num 16:40; Jer 11:12, Jer 32:29; Mal 1:11; Rev 8:3
John Gill
And, behold, there came a man of God out of Judah,.... Whom Josephus (x) calls Jadon, perhaps the same with Iddo, who is by the Jewish writers (y) generally thought to be this man of God, and which may seem to be countenanced by 2Chron 9:29 but cannot be, because this man was quickly slain, whereas Iddo lived after Rehoboam, and wrote his acts, first and last, nay, after Ahijah his son, 2Chron 13:22 and for the same reason Shemaiah cannot be the man of God, 3Kings 12:22, though Tertullian (z) calls him Sameas, and designs Shemaiah: but, whoever he was, he came
by the word of the Lord to Bethel: that is, by his command:
and Jeroboam stood by the altar to burn incense; at the time he came, 3Kings 12:33.
(x) Ut supra. (Antiqu. l. 8. c. 8. sect. 3.) (y) Seder Olam Rabba, c. 20. Shalshalet Hakabala, fol. 11. 1. Jarch & Kimchi in loc. (z) De Jejuniis, c. 16.
13:213:2: Եւ կոչեաց զսեղանն բանիւ Տեառն՝ եւ ասէ. Սեղա՛ն սեղա՛ն. ա՛յսպէս ասէ Տէր. Ահա որդի ծնցի տան Դաւթի՝ Յովսիա՛ անուն նորա. եւ զոհեսցէ ՚ի վերայ քո զքո՛ւրմս բարձանցդ՝ որ զոհեն ՚ի վերայ քո, եւ ոսկերս մարդկան այրեսցեն ՚ի վերայ քո[3605]։ [3605] Յօրինակին՝ անունս Յովսիա, կարմրադեղով նշանակի։
2 Նա Տիրոջ խօսքն ուղղելով զոհասեղանին՝ ասաց. «Սեղա՛ն, ո՜վ սեղան, այսպէս է ասում Տէրը. “Դաւթի տանը Յոսիա անունով մի որդի կը ծնուի, նա քեզ վրայ կը զոհաբերի մեհեանների քրմերին, որոնք քեզ վրայ զոհ են մատուցում, եւ մարդկանց ոսկորները կ’այրի քեզ վրայ”»:
2 Տէրոջը խօսքովը սեղանին դարձաւ ու ըսաւ. «Ո՛վ սեղան, ո՛վ սեղան, Տէրը այսպէս կ’ըսէ. ‘Ահա Դաւիթին տանը որդի մը պիտի ծնանի Յովսիա անունով եւ քու վրադ խունկ ծխող բարձր տեղերուն քուրմերը քու վրադ պիտի զոհէ ու քու վրադ մարդոց ոսկորները պիտի այրեն’»։
Եւ կոչեաց զսեղանն բանիւ Տեառն եւ ասէ. Սեղան, սեղան, այսպէս ասէ Տէր. Ահա որդի ծնցի տան Դաւթի` Յովսիա անուն նորա, եւ զոհեսցէ ի վերայ քո զքուրմս բարձանցդ որ [325]զոհեն ի վերայ քո, եւ ոսկերս մարդկան այրեսցեն ի վերայ քո:

13:2: Եւ կոչեաց զսեղանն բանիւ Տեառն՝ եւ ասէ. Սեղա՛ն սեղա՛ն. ա՛յսպէս ասէ Տէր. Ահա որդի ծնցի տան Դաւթի՝ Յովսիա՛ անուն նորա. եւ զոհեսցէ ՚ի վերայ քո զքո՛ւրմս բարձանցդ՝ որ զոհեն ՚ի վերայ քո, եւ ոսկերս մարդկան այրեսցեն ՚ի վերայ քո[3605]։
[3605] Յօրինակին՝ անունս Յովսիա, կարմրադեղով նշանակի։
2 Նա Տիրոջ խօսքն ուղղելով զոհասեղանին՝ ասաց. «Սեղա՛ն, ո՜վ սեղան, այսպէս է ասում Տէրը. “Դաւթի տանը Յոսիա անունով մի որդի կը ծնուի, նա քեզ վրայ կը զոհաբերի մեհեանների քրմերին, որոնք քեզ վրայ զոհ են մատուցում, եւ մարդկանց ոսկորները կ’այրի քեզ վրայ”»:
2 Տէրոջը խօսքովը սեղանին դարձաւ ու ըսաւ. «Ո՛վ սեղան, ո՛վ սեղան, Տէրը այսպէս կ’ըսէ. ‘Ահա Դաւիթին տանը որդի մը պիտի ծնանի Յովսիա անունով եւ քու վրադ խունկ ծխող բարձր տեղերուն քուրմերը քու վրադ պիտի զոհէ ու քու վրադ մարդոց ոսկորները պիտի այրեն’»։
zohrab-1805▾ eastern-1994▾ western am▾
13:213:2 И произнес к жертвеннику слово Господне и сказал: жертвенник, жертвенник! так говорит Господь: вот, родится сын дому Давидову, имя ему Иосия, и принесет на тебе в жертву священников высот, совершающих на тебе курение, и человеческие кости сожжет на тебе.
13:2 καὶ και and; even ἐπεκάλεσεν επικαλεω invoke; nickname πρὸς προς to; toward τὸ ο the θυσιαστήριον θυσιαστηριον altar ἐν εν in λόγῳ λογος word; log κυρίου κυριος lord; master καὶ και and; even εἶπεν επω say; speak θυσιαστήριον θυσιαστηριον altar θυσιαστήριον θυσιαστηριον altar τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am υἱὸς υιος son τίκτεται τικτω give birth; produce τῷ ο the οἴκῳ οικος home; household Δαυιδ δαβιδ Dabid; Thavith Ιωσιας ιωσιας Iōsias; Iosias ὄνομα ονομα name; notable αὐτῷ αυτος he; him καὶ και and; even θύσει θυω immolate; sacrifice ἐπὶ επι in; on σὲ σε.1 you τοὺς ο the ἱερεῖς ιερευς priest τῶν ο the ὑψηλῶν υψηλος high; lofty τοὺς ο the ἐπιθύοντας επιθυω in; on σὲ σε.1 you καὶ και and; even ὀστᾶ οστεον bone ἀνθρώπων ανθρωπος person; human καύσει καιω burn ἐπὶ επι in; on σέ σε.1 you
13:2 וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar בִּ bi בְּ in דְבַ֣ר ḏᵊvˈar דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say מִזְבֵּ֣חַ mizbˈēₐḥ מִזְבֵּחַ altar מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar כֹּ֖ה kˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הִנֵּֽה־ hinnˈē- הִנֵּה behold בֵ֞ן vˈēn בֵּן son נֹולָ֤ד nôlˈāḏ ילד bear לְ lᵊ לְ to בֵית־ vêṯ- בַּיִת house דָּוִד֙ dāwˌiḏ דָּוִד David יֹאשִׁיָּ֣הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah שְׁמֹ֔ו šᵊmˈô שֵׁם name וְ wᵊ וְ and זָבַ֣ח zāvˈaḥ זבח slaughter עָלֶ֗יךָ ʕālˈeʸḵā עַל upon אֶת־ ʔeṯ- אֵת [object marker] כֹּהֲנֵ֤י kōhᵃnˈê כֹּהֵן priest הַ ha הַ the בָּמֹות֙ bbāmôṯ בָּמָה high place הַ ha הַ the מַּקְטִרִ֣ים mmaqṭirˈîm קטר smoke עָלֶ֔יךָ ʕālˈeʸḵā עַל upon וְ wᵊ וְ and עַצְמֹ֥ות ʕaṣmˌôṯ עֶצֶם bone אָדָ֖ם ʔāḏˌām אָדָם human, mankind יִשְׂרְפ֥וּ yiśrᵊfˌû שׂרף burn עָלֶֽיךָ׃ ʕālˈeʸḵā עַל upon
13:2. et exclamavit contra altare in sermone Domini et ait altare altare haec dicit Dominus ecce filius nascetur domui David Iosias nomine et immolabit super te sacerdotes excelsorum qui nunc in te tura succendunt et ossa hominum incendet super teAnd he cried out against the altar in the word of the Lord, and said: O altar, altar, thus saith the Lord: Behold a child shall be born to the house of David, Josias by name, and he shall immolate upon thee the priests of the high places, who now burn incense upon thee, and he shall burn men's bones upon thee.
2. And he cried against the altar by the word of the LORD, and said, O altar, altar, thus saith the LORD: Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he sacrifice the priests of the high places that burn incense upon thee, and men’s bones shall they burn upon thee.
And he cried against the altar in the word of the LORD, and said, O altar, altar, thus saith the LORD; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men' s bones shall be burnt upon thee:

13:2 И произнес к жертвеннику слово Господне и сказал: жертвенник, жертвенник! так говорит Господь: вот, родится сын дому Давидову, имя ему Иосия, и принесет на тебе в жертву священников высот, совершающих на тебе курение, и человеческие кости сожжет на тебе.
13:2
καὶ και and; even
ἐπεκάλεσεν επικαλεω invoke; nickname
πρὸς προς to; toward
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
ἐν εν in
λόγῳ λογος word; log
κυρίου κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
θυσιαστήριον θυσιαστηριον altar
θυσιαστήριον θυσιαστηριον altar
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
υἱὸς υιος son
τίκτεται τικτω give birth; produce
τῷ ο the
οἴκῳ οικος home; household
Δαυιδ δαβιδ Dabid; Thavith
Ιωσιας ιωσιας Iōsias; Iosias
ὄνομα ονομα name; notable
αὐτῷ αυτος he; him
καὶ και and; even
θύσει θυω immolate; sacrifice
ἐπὶ επι in; on
σὲ σε.1 you
τοὺς ο the
ἱερεῖς ιερευς priest
τῶν ο the
ὑψηλῶν υψηλος high; lofty
τοὺς ο the
ἐπιθύοντας επιθυω in; on
σὲ σε.1 you
καὶ και and; even
ὀστᾶ οστεον bone
ἀνθρώπων ανθρωπος person; human
καύσει καιω burn
ἐπὶ επι in; on
σέ σε.1 you
13:2
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar
בִּ bi בְּ in
דְבַ֣ר ḏᵊvˈar דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
מִזְבֵּ֣חַ mizbˈēₐḥ מִזְבֵּחַ altar
מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar
כֹּ֖ה kˌō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
הִנֵּֽה־ hinnˈē- הִנֵּה behold
בֵ֞ן vˈēn בֵּן son
נֹולָ֤ד nôlˈāḏ ילד bear
לְ lᵊ לְ to
בֵית־ vêṯ- בַּיִת house
דָּוִד֙ dāwˌiḏ דָּוִד David
יֹאשִׁיָּ֣הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah
שְׁמֹ֔ו šᵊmˈô שֵׁם name
וְ wᵊ וְ and
זָבַ֣ח zāvˈaḥ זבח slaughter
עָלֶ֗יךָ ʕālˈeʸḵā עַל upon
אֶת־ ʔeṯ- אֵת [object marker]
כֹּהֲנֵ֤י kōhᵃnˈê כֹּהֵן priest
הַ ha הַ the
בָּמֹות֙ bbāmôṯ בָּמָה high place
הַ ha הַ the
מַּקְטִרִ֣ים mmaqṭirˈîm קטר smoke
עָלֶ֔יךָ ʕālˈeʸḵā עַל upon
וְ wᵊ וְ and
עַצְמֹ֥ות ʕaṣmˌôṯ עֶצֶם bone
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
יִשְׂרְפ֥וּ yiśrᵊfˌû שׂרף burn
עָלֶֽיךָ׃ ʕālˈeʸḵā עַל upon
13:2. et exclamavit contra altare in sermone Domini et ait altare altare haec dicit Dominus ecce filius nascetur domui David Iosias nomine et immolabit super te sacerdotes excelsorum qui nunc in te tura succendunt et ossa hominum incendet super te
And he cried out against the altar in the word of the Lord, and said: O altar, altar, thus saith the Lord: Behold a child shall be born to the house of David, Josias by name, and he shall immolate upon thee the priests of the high places, who now burn incense upon thee, and he shall burn men's bones upon thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: "Жертвенник, жертвенник" - метонимия вместо всего культа, об уничтожении которого предсказывает пророк. Пророчество это, в котором назван по имени и исполнитель его - царь Иосия (4: Цар. XXII:1: сл.) , сбылось в точности спустя 300: с лишком лет (4: Цар. XXIII:14-18). Впрочем, имя Иосии иные понимают в нарицательном смысле: "помогаемый Иеговою" (Кейль), и весь рассказ 3: Цap XIII понимают как позднейшую обработку народного предания, после времен Иосии (Ewald. Geschichte III, s. 476-480).
Adam Clarke: Commentary on the Bible - 1831
13:2: He cried against the altar - He denounced the destruction of this idolatrous system.
A child shall be born - Josiah by name - This is one of the most remarkable and most singular prophecies in the Old Testament. It here most circumstantially foretells a fact which took place three hundred and forty years after the prediction; a fact which was attested by the two nations. The Jews, in whose behalf this prophecy was delivered, would guard it most sacredly; and it was the interest of the Israelites, against whom it was levelled, to impugn its authenticity and expose its falsehood, had this been possible. This prediction not only showed the knowledge of God, but his power. He gave, as it were, this warning to idolatry, that it might be on its guard, and defend itself against this Josiah whenever a person of that name should be found sitting on the throne of David; and no doubt it was on the alert, and took all prudent measures for its own defense; but all in vain, for Josiah, in the eighteenth year of his reign, literally accomplished this prophecy, as we may read, Kg2 23:15-20. And from this latter place we find that the prophecy had three permanent testimonials of its truth.
1. The house of Israel;
2. The house of Judah; and,
3. The tomb of the prophet who delivered this prophecy, who, being slain by a lion, was brought back and buried at Beth-el, the superscription on whose tomb remained till the day on which Josiah destroyed that altar, and burnt dead men's bones upon it. See above, Kg2 23:16-18.
3 Kings (1 Kings) 13:3
Albert Barnes: Notes on the Bible - 1834
13:2: A child shall be born ... Josiah by name - Divine predictions so seldom descend to such particularity as this, that doubts are entertained, even by orthodox theologians, with respect to the actual mention of Josiah's name by a prophet living in the time of Jeroboam. Only one other instance that can be considered parallel occurs in the whole of Scripture - the mention of Cyrus by Isaiah. Of course no one who believes in the divine foreknowledge can doubt that God could, if He chose, cause events to be foretold minutely by his prophets; but certainly the general law of his Providence is, that He does not do so. If this law is to be at any time broken through, it will not be capriciously. Here it certainly does not appear what great effect was to be produced by the mention of Josiah's name so long before his birth; and hence, a doubt arises whether we have in our present copies the true original text. The sense is complete without the words "Josiah by name;" and these words, if originally a marginal note, may easily have crept into the text by the mistake of a copyist. It is remarkable that, where this narrative is again referred to in Kings (marginal reference), there is no allusion to the fact that the man of God had prophesied of Josiah "by name."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:2: O altar: Deu 32:1; Isa 1:2, Isa 58:1; Jer 22:29; Eze 36:1, Eze 36:4, Eze 38:4; Luk 19:40
Josiah by name: Kg2 22:1, Kg2 22:2, Kg2 23:15-18; Ch2 34:1, Ch2 34:4-7; Isa 42:9, Isa 44:26-28, Isa 46:10; Isa 48:5-7
offer: Kg2 23:15-17
John Gill
And he cried against the altar in the word of the Lord,.... By his order and command:
and said, O altar, altar; addressing himself not to Jeroboam, but the altar, thereby reproving his stupidity, the altar being as ready to hear as he; and because that was what moved the indignation of the Lord; and the word is repeated, to show the vehemency of the prophet's spirit, and his zeal against it; though the Jews commonly say it respects both altars, that at Dan, as well as this at Bethel:
thus saith the Lord, a child shall be born unto the house of David, Josiah by name; who was not born until three hundred years after this, according to the Jewish writers (a): but it is generally reckoned to be more, even three hundred and fifty or three hundred and sixty years; this is a clear proof of the prescience, predetermination, and providence of God with respect to future events, contingent ones, such as depend upon the will of men; for what more so than giving a name to a child?
upon thee shall he offer the priests of the high places that burn incense upon thee, and men's bones shall be burnt upon thee; all which was fulfilled by Josiah, 4Kings 23:15, it may be read, "the bones of a man", which the Jews understand of Jeroboam; but may only signify that, instead of the bones of beasts, which were burnt on it, the bones of men should be burnt, and even of the priests themselves; a glaring proof this of the truth of prophecy, and of divine revelation.
(a) Pirke Eliezer, c. 17.
John Wesley
The altar - And consequently, against all that worship. O altar - He directs his speech to the altar, because the following signs were wrought upon it. Josiah - Which being done above three hundred years after this prophecy, plainly shews the absolute certainty of God's providence; and fore - knowledge even in the most contingent things. For this was in itself uncertain, and wholly depended upon man's will, both as to the having of a child, and as to the giving it this name. Therefore God can certainly and effectually over - rule man's will which way he pleaseth; or else it was possible, that this prediction should have been false; which is blasphemous to imagine. The priests - The bones of the priests, 4Kings 23:15-16, whereby the altar should be defiled. How bold was the man, that durst attack the king in his pride, and interrupt the solemnity he was proud of? Whoever is sent on God's errand, must not fear the faces of men. It was above three hundred and fifty years ere this prophecy was fulfilled. Yet it is spoken of as sure and nigh at hand. For a thousand years are with God as one day.
Robert Jamieson, A. R. Fausset and David Brown
he cried against the altar--which is put for the whole system of worship organized in Israel.
Behold, a child shall be born . . . Josiah by name--This is one of the most remarkable prophecies recorded in the Scriptures; and, in its clearness, circumstantial minuteness, and exact prediction of an event that took place three hundred sixty years later, it stands in striking contrast to the obscure and ambiguous oracles of the heathen. Being publicly uttered, it must have been well known to the people; and every Jew who lived at the accomplishment of the event must have been convinced of the truth of a religion connected with such a prophecy as this. A present sign was given of the remote event predicted, in a visible fissure being miraculously made on the altar. Incensed at the man's license of speech, Jeroboam stretched out his hand and ordered his attendants to seize the bold intruder. That moment the king's arm became stiff and motionless, and the altar split asunder, so that the fire and ashes fell on the floor. Overawed by the effects of his impiety, Jeroboam besought the prophet's prayer. His request was acceded to, and the hand was restored to its healthy state. Jeroboam was artful, and invited the prophet to the royal table, not to do him honor or show his gratitude for the restoration of his hand, but to win, by his courtesy and liberal hospitality, a person whom he could not crush by his power. But the prophet informed him of a divine injunction expressly prohibiting him from all social intercourse with any in the place, as well as from returning the same way. The prohibition not to eat or drink in Beth-el was because all the people had become apostates from the true religion, and the reason he was not allowed to return the same way was lest he should be recognized by any whom he had seen in going.
13:313:3: Եւ ե՛տ յաւուր յայնմիկ նշան՝ եւ ասէ. Ա՛յս նշան է զոր խօսեցաւ Տէր՝ եւ ասէ. Ահա սեղանդ պատառեսցի, եւ հեղցի՛ պարարտութիւնդ որ ՚ի վերայ դորա։
3 Իր ասածը հաստատելու համար ասաց. «Այս է նշանը, որ Տէրն է ասել. “Հիմա դա կը փլուի, իսկ դրա վրայի իւղոտուած մոխիրը կը թափուի”»:
3 Նոյն օրը նշան մը տալով՝ ըսաւ. «Տէրոջը խօսելուն նշանը այս է. ‘Ահա սեղանը պիտի ճեղքուի ու վրայի մոխիրը պիտի թափի’»։
Եւ ետ յաւուր յայնմիկ նշան եւ ասէ. Այս նշան է զոր խօսեցաւ Տէր եւ ասէ. Ահա սեղանդ պատառեսցի, եւ հեղցի [326]պարարտութիւնդ որ ի վերայ դորա:

13:3: Եւ ե՛տ յաւուր յայնմիկ նշան՝ եւ ասէ. Ա՛յս նշան է զոր խօսեցաւ Տէր՝ եւ ասէ. Ահա սեղանդ պատառեսցի, եւ հեղցի՛ պարարտութիւնդ որ ՚ի վերայ դորա։
3 Իր ասածը հաստատելու համար ասաց. «Այս է նշանը, որ Տէրն է ասել. “Հիմա դա կը փլուի, իսկ դրա վրայի իւղոտուած մոխիրը կը թափուի”»:
3 Նոյն օրը նշան մը տալով՝ ըսաւ. «Տէրոջը խօսելուն նշանը այս է. ‘Ահա սեղանը պիտի ճեղքուի ու վրայի մոխիրը պիտի թափի’»։
zohrab-1805▾ eastern-1994▾ western am▾
13:313:3 И дал в тот день знамение, сказав: вот знамение того, что это изрек Господь: вот, этот жертвенник распадется, и пепел, который на нем, рассыплется.
13:3 καὶ και and; even ἔδωκεν διδωμι give; deposit ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that τέρας τερας omen λέγων λεγω tell; declare τοῦτο ουτος this; he τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master λέγων λεγω tell; declare ἰδοὺ ιδου see!; here I am τὸ ο the θυσιαστήριον θυσιαστηριον altar ῥήγνυται ρηγνυμι gore; burst καὶ και and; even ἐκχυθήσεται εκχεω pour out; drained ἡ ο the πιότης πιοτης fatness ἡ ο the ἐπ᾿ επι in; on αὐτῷ αυτος he; him
13:3 וְ wᵊ וְ and נָתַן֩ nāṯˌan נתן give בַּ ba בְּ in † הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the ה֤וּא hˈû הוּא he מֹופֵת֙ môfˌēṯ מֹופֵת sign לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say זֶ֣ה zˈeh זֶה this הַ ha הַ the מֹּופֵ֔ת mmôfˈēṯ מֹופֵת sign אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֣ר dibbˈer דבר speak יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הִנֵּ֤ה hinnˈē הִנֵּה behold הַ ha הַ the מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar נִקְרָ֔ע niqrˈāʕ קרע tear וְ wᵊ וְ and נִשְׁפַּ֖ךְ nišpˌaḵ שׁפך pour הַ ha הַ the דֶּ֥שֶׁן ddˌešen דֶּשֶׁן fatness אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָלָֽיו׃ ʕālˈāʸw עַל upon
13:3. deditque in die illa signum dicens hoc erit signum quod locutus est Dominus ecce altare scinditur et effunditur cinis qui in eo estAnd he gave a sign the same day, saying: This shall be the sign, that the Lord hath spoken: Behold the altar shall be rent, and the ashes that are upon it, shall be poured out.
3. And he gave a sign the same day, saying, This is the sign which the LORD hath spoken: Behold, the altar shall be rent, and the ashes that are upon it shall be poured out.
And he gave a sign the same day, saying, This [is] the sign which the LORD hath spoken; Behold, the altar shall be rent, and the ashes that [are] upon it shall be poured out:

13:3 И дал в тот день знамение, сказав: вот знамение того, что это изрек Господь: вот, этот жертвенник распадется, и пепел, который на нем, рассыплется.
13:3
καὶ και and; even
ἔδωκεν διδωμι give; deposit
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
τέρας τερας omen
λέγων λεγω tell; declare
τοῦτο ουτος this; he
τὸ ο the
ῥῆμα ρημα statement; phrase
ος who; what
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
λέγων λεγω tell; declare
ἰδοὺ ιδου see!; here I am
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
ῥήγνυται ρηγνυμι gore; burst
καὶ και and; even
ἐκχυθήσεται εκχεω pour out; drained
ο the
πιότης πιοτης fatness
ο the
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
13:3
וְ wᵊ וְ and
נָתַן֩ nāṯˌan נתן give
בַּ ba בְּ in
הַ the
יֹּ֨ום yyˌôm יֹום day
הַ ha הַ the
ה֤וּא hˈû הוּא he
מֹופֵת֙ môfˌēṯ מֹופֵת sign
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
זֶ֣ה zˈeh זֶה this
הַ ha הַ the
מֹּופֵ֔ת mmôfˈēṯ מֹופֵת sign
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֣ר dibbˈer דבר speak
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
הִנֵּ֤ה hinnˈē הִנֵּה behold
הַ ha הַ the
מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar
נִקְרָ֔ע niqrˈāʕ קרע tear
וְ wᵊ וְ and
נִשְׁפַּ֖ךְ nišpˌaḵ שׁפך pour
הַ ha הַ the
דֶּ֥שֶׁן ddˌešen דֶּשֶׁן fatness
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָלָֽיו׃ ʕālˈāʸw עַל upon
13:3. deditque in die illa signum dicens hoc erit signum quod locutus est Dominus ecce altare scinditur et effunditur cinis qui in eo est
And he gave a sign the same day, saying: This shall be the sign, that the Lord hath spoken: Behold the altar shall be rent, and the ashes that are upon it, shall be poured out.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-6: Начало стиха принятые тексты LXXи и славянский относят к Иосии: καί δώσει εν τη̃ ημέρα εκείνη τό τέρας, и даст в день той чудо, - несомненно ошибочно (ср. ст. 5), правильно в русск. синод.: "и дал (пророк из Иудеи) в тот день знамение" (у LXXи: XI, 19, 44, 52, 55, 71, 74, 92, 106, 108, 120, 121, 128, 158, 236, 242: и др. у Гольмеса имеют "έδωκε"). - "Знамение" (евр. мофет) - не чудо только вообще (евр. от), но поразительное для видящих. - "Пепел" (евр. дешен) - не зола сгоревших дров, но остатки мяса и жира по сожжении жертвенника (Лев. I:16; IV:12). Грозное слово пророка о жертвеннике не замедлило исполниться с буквальною точностью (ст. 5). "Но лукавый царь, когда должно было прийти в ужас от чуда, совершенного пророком, и убояться Пославшего, простерши руку, велел взять пророка. Но рука от расслабления мышц и жил осталась в виде простертой" (блаж. Феодорит, вопр. 48). Внезапный паралич руки Иеровоама произошел, вероятно, вследствие атрофирования главной артерии руки (Smith. А dictionary of the Bible, т. II, p. 304). Только по молитве пророка совершилось новое чудо - исцеление парализованной руки царя.
Adam Clarke: Commentary on the Bible - 1831
13:3: And he gave a sign - A miracle to prove that the prophecy should be fulfilled in its season.
3 Kings (1 Kings) 13:4
Albert Barnes: Notes on the Bible - 1834
13:3: He gave a sign - A sign of this kind - an immediate prophecy to prove the divine character of a remote prophecy - had scarcely been given before this. In the later history, however, such signs are not unfrequent (compare Kg2 19:29; Isa 7:14-16).
The ashes ... shall be poured out - i. e., "The half-burnt remains of the offerings shall be ignominiously spilled upon the ground."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:3: Exo 4:3-5, Exo 4:8, Exo 4:9, Exo 7:10; Deu 13:1-3; Sa1 2:34; Kg2 20:8; Isa 7:11-14; Isa 38:6-8, Isa 38:22; Jer 44:29; Mat 12:38-40; Joh 2:18; Co1 1:22
Geneva 1599
And he gave a sign the same day, saying, This [is] the (c) sign which the LORD hath spoken; Behold, the altar shall be rent, and the ashes that [are] upon it shall be poured out.
(c) By this sign you will know that the Lord has sent me.
John Gill
And he gave a sign the same day, saying, this is the sign which the Lord hath spoken,.... As a confirmation of the truth of what the prophet had said, and for the proof of his being a true prophet of the Lord:
behold, the altar shall be rent; of itself, by an invisible hand, by the power of God:
and the ashes that are upon it shall be poured out; signifying it should be entirely demolished, not only shaken but destroyed, so as not to be capable of retaining the ashes on it; this was an emblem of the utter abolition of idolatry here in future times.
John Wesley
Gave a sign - That is, he then wrought a miracle, to assure them of the truth of his prophecy.
13:413:4: Եւ եղեւ իբրեւ լուաւ արքայ Յերոբովամ զբանս առնն Աստուծոյ բարբառելոյ ՚ի վերայ սեղանոյն որ ՚ի Բեթէլ՝ ձգեա՛ց արքայ զձեռն իւր ՚ի սեղանոյ անտի եւ ասէ. Կալարո՛ւք զդա։ Եւ գօսացաւ ձեռն նորա՝ զի ձգեաց ՚ի նա, եւ ո՛չ կարաց դարձուցանել զնա առ ինքն[3606]. [3606] Այլք. Ձեռն նորա՝ զոր ձգեաց ՚ի նա. եւ ոչ։
4 Երբ Յերոբովամ արքան լսեց Աստծու մարդու Բեթէլում գտնուող զոհասեղանին ուղղուած խօսքերը, իր ձեռքը մեկնեց զոհասեղանի վրայից՝ ասելով. «Բռնեցէ՛ք դրան», բայց դէպի նա մեկնուած նրա ձեռքը չորացաւ, նա չկարողացաւ ձեռքն իրեն քաշել,
4 Երբ թագաւորը Աստուծոյ մարդուն Բեթէլի մէջ սեղանին համար ըսուած խօսքը լսեց, Յերոբովամ սեղանին վրայէն ձեռքը երկնցուց ու ըսաւ. «Այս մարդը բռնեցէ՛ք» եւ անոր վրայ երկնցուցած ձեռքը չորցաւ ու զանիկա չկրցաւ ետ քաշել։
Եւ եղեւ իբրեւ լուաւ արքայ Յերոբովամ զբանս առնն Աստուծոյ բարբառելոյ ի վերայ սեղանոյն որ ի Բեթէլ, ձգեաց արքայ զձեռն իւր ի սեղանոյ անտի եւ ասէ. Կալարուք զդա: Եւ գօսացաւ ձեռն նորա զոր ձգեաց ի նա, եւ ոչ կարաց դարձուցանել զնա առ ինքն:

13:4: Եւ եղեւ իբրեւ լուաւ արքայ Յերոբովամ զբանս առնն Աստուծոյ բարբառելոյ ՚ի վերայ սեղանոյն որ ՚ի Բեթէլ՝ ձգեա՛ց արքայ զձեռն իւր ՚ի սեղանոյ անտի եւ ասէ. Կալարո՛ւք զդա։ Եւ գօսացաւ ձեռն նորա՝ զի ձգեաց ՚ի նա, եւ ո՛չ կարաց դարձուցանել զնա առ ինքն[3606].
[3606] Այլք. Ձեռն նորա՝ զոր ձգեաց ՚ի նա. եւ ոչ։
4 Երբ Յերոբովամ արքան լսեց Աստծու մարդու Բեթէլում գտնուող զոհասեղանին ուղղուած խօսքերը, իր ձեռքը մեկնեց զոհասեղանի վրայից՝ ասելով. «Բռնեցէ՛ք դրան», բայց դէպի նա մեկնուած նրա ձեռքը չորացաւ, նա չկարողացաւ ձեռքն իրեն քաշել,
4 Երբ թագաւորը Աստուծոյ մարդուն Բեթէլի մէջ սեղանին համար ըսուած խօսքը լսեց, Յերոբովամ սեղանին վրայէն ձեռքը երկնցուց ու ըսաւ. «Այս մարդը բռնեցէ՛ք» եւ անոր վրայ երկնցուցած ձեռքը չորցաւ ու զանիկա չկրցաւ ետ քաշել։
zohrab-1805▾ eastern-1994▾ western am▾
13:413:4 Когда царь услышал слово человека Божия, произнесенное к жертвеннику в Вефиле, то простер Иеровоам руку свою от жертвенника, говоря: возьмите его. И одеревенела рука его, которую он простер на него, и не мог он поворотить ее к себе.
13:4 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἤκουσεν ακουω hear ὁ ο the βασιλεὺς βασιλευς monarch; king Ιεροβοαμ ιεροβοαμ the λόγων λογος word; log τοῦ ο the ἀνθρώπου ανθρωπος person; human τοῦ ο the θεοῦ θεος God τοῦ ο the ἐπικαλεσαμένου επικαλεω invoke; nickname ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar τὸ ο the ἐν εν in Βαιθηλ βαιθηλ and; even ἐξέτεινεν εκτεινω extend ὁ ο the βασιλεὺς βασιλευς monarch; king τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him ἀπὸ απο from; away τοῦ ο the θυσιαστηρίου θυσιαστηριον altar λέγων λεγω tell; declare συλλάβετε συλλαμβανω take hold of; conceive αὐτόν αυτος he; him καὶ και and; even ἰδοὺ ιδου see!; here I am ἐξηράνθη ξηραινω wither; dry ἡ ο the χεὶρ χειρ hand αὐτοῦ αυτος he; him ἣν ος who; what ἐξέτεινεν εκτεινω extend ἐπ᾿ επι in; on αὐτόν αυτος he; him καὶ και and; even οὐκ ου not ἠδυνήθη αδυναω turn around; return αὐτὴν αυτος he; him πρὸς προς to; toward ἑαυτόν εαυτου of himself; his own
13:4 וַ wa וְ and יְהִי֩ yᵊhˌî היה be כִ ḵi כְּ as שְׁמֹ֨עַ šᵊmˌōₐʕ שׁמע hear הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] דְּבַ֣ר dᵊvˈar דָּבָר word אִישׁ־ ʔîš- אִישׁ man הָ hā הַ the אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] קָרָ֤א qārˈā קרא call עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar בְּ bᵊ בְּ in בֵֽית־אֵ֔ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel וַ wa וְ and יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send יָרָבְעָ֧ם yārovʕˈām יָרָבְעָם Jeroboam אֶת־ ʔeṯ- אֵת [object marker] יָדֹ֛ו yāḏˈô יָד hand מֵ mē מִן from עַ֥ל ʕˌal עַל upon הַ ha הַ the מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar לֵ lē לְ to אמֹ֣ר׀ ʔmˈōr אמר say תִּפְשֻׂ֑הוּ tifśˈuhû תפשׂ seize וַ wa וְ and תִּיבַ֤שׁ ttîvˈaš יבשׁ be dry יָדֹו֙ yāḏˌô יָד hand אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שָׁלַ֣ח šālˈaḥ שׁלח send עָלָ֔יו ʕālˈāʸw עַל upon וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָכֹ֖ל yāḵˌōl יכל be able לַ la לְ to הֲשִׁיבָ֥הּ hᵃšîvˌāh שׁוב return אֵלָֽיו׃ ʔēlˈāʸw אֶל to
13:4. cumque audisset rex sermonem hominis Dei quem inclamaverat contra altare in Bethel extendit manum suam de altari dicens adprehendite eum et exaruit manus eius quam extenderat contra eum nec valuit retrahere eam ad seAnd when the king had heard the word of the man of God, which he had cried out against the altar in Bethel, he stretched forth his hand from the altar, saying: Lay hold on him. And his hand which he stretched forth against him, withered: and he was not able to draw it back again to him.
4. And it came to pass, when the king heard the saying of the man of God, which he cried against the altar in Beth-el, that Jeroboam put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not draw it back again to him.
And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Beth- el, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him:

13:4 Когда царь услышал слово человека Божия, произнесенное к жертвеннику в Вефиле, то простер Иеровоам руку свою от жертвенника, говоря: возьмите его. И одеревенела рука его, которую он простер на него, и не мог он поворотить ее к себе.
13:4
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἤκουσεν ακουω hear
ο the
βασιλεὺς βασιλευς monarch; king
Ιεροβοαμ ιεροβοαμ the
λόγων λογος word; log
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
τοῦ ο the
ἐπικαλεσαμένου επικαλεω invoke; nickname
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τὸ ο the
ἐν εν in
Βαιθηλ βαιθηλ and; even
ἐξέτεινεν εκτεινω extend
ο the
βασιλεὺς βασιλευς monarch; king
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
λέγων λεγω tell; declare
συλλάβετε συλλαμβανω take hold of; conceive
αὐτόν αυτος he; him
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐξηράνθη ξηραινω wither; dry
ο the
χεὶρ χειρ hand
αὐτοῦ αυτος he; him
ἣν ος who; what
ἐξέτεινεν εκτεινω extend
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
καὶ και and; even
οὐκ ου not
ἠδυνήθη αδυναω turn around; return
αὐτὴν αυτος he; him
πρὸς προς to; toward
ἑαυτόν εαυτου of himself; his own
13:4
וַ wa וְ and
יְהִי֩ yᵊhˌî היה be
כִ ḵi כְּ as
שְׁמֹ֨עַ šᵊmˌōₐʕ שׁמע hear
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
אֶת־ ʔeṯ- אֵת [object marker]
דְּבַ֣ר dᵊvˈar דָּבָר word
אִישׁ־ ʔîš- אִישׁ man
הָ הַ the
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
קָרָ֤א qārˈā קרא call
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar
בְּ bᵊ בְּ in
בֵֽית־אֵ֔ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel
וַ wa וְ and
יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send
יָרָבְעָ֧ם yārovʕˈām יָרָבְעָם Jeroboam
אֶת־ ʔeṯ- אֵת [object marker]
יָדֹ֛ו yāḏˈô יָד hand
מֵ מִן from
עַ֥ל ʕˌal עַל upon
הַ ha הַ the
מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar
לֵ לְ to
אמֹ֣ר׀ ʔmˈōr אמר say
תִּפְשֻׂ֑הוּ tifśˈuhû תפשׂ seize
וַ wa וְ and
תִּיבַ֤שׁ ttîvˈaš יבשׁ be dry
יָדֹו֙ yāḏˌô יָד hand
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
שָׁלַ֣ח šālˈaḥ שׁלח send
עָלָ֔יו ʕālˈāʸw עַל upon
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָכֹ֖ל yāḵˌōl יכל be able
לַ la לְ to
הֲשִׁיבָ֥הּ hᵃšîvˌāh שׁוב return
אֵלָֽיו׃ ʔēlˈāʸw אֶל to
13:4. cumque audisset rex sermonem hominis Dei quem inclamaverat contra altare in Bethel extendit manum suam de altari dicens adprehendite eum et exaruit manus eius quam extenderat contra eum nec valuit retrahere eam ad se
And when the king had heard the word of the man of God, which he had cried out against the altar in Bethel, he stretched forth his hand from the altar, saying: Lay hold on him. And his hand which he stretched forth against him, withered: and he was not able to draw it back again to him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:4: Lay hold on him - No doubt, stretching out his own hand at the same time, through rage, pride, and haste, to execute his own orders.
And his hand dried up - The whole arm became suddenly rigid; the nerves no longer communicated their influence, and the muscles ceased to obey the dictates of the will.
3 Kings (1 Kings) 13:5
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:4: Lay hold: Ch2 16:10, Ch2 18:25-27, Ch2 25:15, Ch2 25:16; Psa 105:15; Jer 20:2-4; Jer 26:8-11, Jer 26:20-23, Jer 38:4-6; Amo 7:10-17; Mat 25:40, Mat 26:57; Mar 14:44-46; Joh 13:20; Act 6:12-14
his hand: Gen 19:11; Kg2 6:18-20; Jer 20:4-6; Luk 3:19, Luk 3:20, Luk 6:10; Joh 18:6; Act 9:4, Act 9:5, Act 13:8-11; Rev 11:5
Geneva 1599
And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, (d) Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.
(d) The wicked rage against the prophets of God, when they declare God's judgment to them.
John Gill
And it came to pass, when King Jeroboam heard the saying of the man of God, who had cried against the altar in Bethel,.... He was highly provoked: so that he put forth his hand from the altar; on which he was burning incense:
saying, lay hold on him; he put forth his hand, and either shook it at the prophet, threatening what he would do to him; or as beckoning to the people to seize him, and which he also expressed:
and his hand, which he put forth against him, dried up, so that he could not pull it in again to him; he could not move it one way nor another, but it remained in the same position, the nerves and muscles being shrunk; which was a further confirmation of the prophet's mission from God, being one of those concerning whom he says, "do my prophets no harm", and a fresh token of the certain performance of what he had said.
John Wesley
Put forth, &c. - To point out the man whom he would have the people lay hands on. The altar - Where it was employed in offering something upon it. Dried up - Or, withered, the muscles and sinews, the instruments of motion, shrunk up. This God did, to chastise Jeroboam for offering violence to the Lord's prophet: to secure the prophet against farther violence: and, that in this example God might shew, how highly he resents the injuries done to his ministers, for the faithful discharge of their office.
13:513:5: եւ սեղանն պատառեցաւ՝ եւ հեղաւ պարարտութիւնն ՚ի սեղանոյ անտի, ըստ նշանին զոր ետ այրն Աստուծոյ բանիւ Տեառն[3607]։ [3607] Ոմանք. Այրն Աստուծոյ ըստ բանի Տեառն։
5 զոհասեղանը փլուեց, իսկ դրա վրայի իւղոտուած մոխիրը թափուեց, ըստ այն նշանի, որ տուել էր Աստծու մարդը Տիրոջ խօսքով:
5 Աստուծոյ մարդուն Տէրոջը խօսքովը տուած նշանին պէս՝ սեղանը ճեղքուեցաւ ու մոխիրը սեղանէն թափուեցաւ։
Եւ սեղանն պատառեցաւ եւ հեղաւ [327]պարարտութիւնն ի սեղանոյ անտի, ըստ նշանին զոր ետ այրն Աստուծոյ բանիւ Տեառն:

13:5: եւ սեղանն պատառեցաւ՝ եւ հեղաւ պարարտութիւնն ՚ի սեղանոյ անտի, ըստ նշանին զոր ետ այրն Աստուծոյ բանիւ Տեառն[3607]։
[3607] Ոմանք. Այրն Աստուծոյ ըստ բանի Տեառն։
5 զոհասեղանը փլուեց, իսկ դրա վրայի իւղոտուած մոխիրը թափուեց, ըստ այն նշանի, որ տուել էր Աստծու մարդը Տիրոջ խօսքով:
5 Աստուծոյ մարդուն Տէրոջը խօսքովը տուած նշանին պէս՝ սեղանը ճեղքուեցաւ ու մոխիրը սեղանէն թափուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:513:5 И жертвенник распался, и пепел с жертвенника рассыпался, по знамению, которое дал человек Божий словом Господним.
13:5 καὶ και and; even τὸ ο the θυσιαστήριον θυσιαστηριον altar ἐρράγη ρηγνυμι gore; burst καὶ και and; even ἐξεχύθη εκχεω pour out; drained ἡ ο the πιότης πιοτης fatness ἀπὸ απο from; away τοῦ ο the θυσιαστηρίου θυσιαστηριον altar κατὰ κατα down; by τὸ ο the τέρας τερας omen ὃ ος who; what ἔδωκεν διδωμι give; deposit ὁ ο the ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God ἐν εν in λόγῳ λογος word; log κυρίου κυριος lord; master
13:5 וְ wᵊ וְ and הַ ha הַ the מִּזְבֵּ֣חַ mmizbˈēₐḥ מִזְבֵּחַ altar נִקְרָ֔ע niqrˈāʕ קרע tear וַ wa וְ and יִּשָּׁפֵ֥ךְ yyiššāfˌēḵ שׁפך pour הַ ha הַ the דֶּ֖שֶׁן ddˌešen דֶּשֶׁן fatness מִן־ min- מִן from הַ ha הַ the מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar כַּ ka כְּ as † הַ the מֹּופֵ֗ת mmôfˈēṯ מֹופֵת sign אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֛ן nāṯˈan נתן give אִ֥ישׁ ʔˌîš אִישׁ man הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בִּ bi בְּ in דְבַ֥ר ḏᵊvˌar דָּבָר word יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
13:5. altare quoque scissum est et effusus cinis de altari iuxta signum quod praedixerat vir Dei in sermone DominiThe altar also was rent, and the ashes were poured out from the altar, according to the sign which the man of God had given before in the word of the Lord.
5. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the LORD.
The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the LORD:

13:5 И жертвенник распался, и пепел с жертвенника рассыпался, по знамению, которое дал человек Божий словом Господним.
13:5
καὶ και and; even
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
ἐρράγη ρηγνυμι gore; burst
καὶ και and; even
ἐξεχύθη εκχεω pour out; drained
ο the
πιότης πιοτης fatness
ἀπὸ απο from; away
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
κατὰ κατα down; by
τὸ ο the
τέρας τερας omen
ος who; what
ἔδωκεν διδωμι give; deposit
ο the
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
ἐν εν in
λόγῳ λογος word; log
κυρίου κυριος lord; master
13:5
וְ wᵊ וְ and
הַ ha הַ the
מִּזְבֵּ֣חַ mmizbˈēₐḥ מִזְבֵּחַ altar
נִקְרָ֔ע niqrˈāʕ קרע tear
וַ wa וְ and
יִּשָּׁפֵ֥ךְ yyiššāfˌēḵ שׁפך pour
הַ ha הַ the
דֶּ֖שֶׁן ddˌešen דֶּשֶׁן fatness
מִן־ min- מִן from
הַ ha הַ the
מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar
כַּ ka כְּ as
הַ the
מֹּופֵ֗ת mmôfˈēṯ מֹופֵת sign
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֛ן nāṯˈan נתן give
אִ֥ישׁ ʔˌîš אִישׁ man
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
בִּ bi בְּ in
דְבַ֥ר ḏᵊvˌar דָּבָר word
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
13:5. altare quoque scissum est et effusus cinis de altari iuxta signum quod praedixerat vir Dei in sermone Domini
The altar also was rent, and the ashes were poured out from the altar, according to the sign which the man of God had given before in the word of the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:5: The altar was also rent - It split or clave of its own accord; and, as the split parts would decline at the top from the line of their perpendicular, so the ashes and coals would fall off, or be poured out.
3 Kings (1 Kings) 13:6
Albert Barnes: Notes on the Bible - 1834
13:5: We need not suppose a complete shattering of the altar, but rather the appearance of a crack or fissure in the fabric, which, extending from top to bottom, caused the embers and the fragments of the victims to fall until they reached the ground.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:5: Kg1 13:3, Kg1 22:28, Kg1 22:35; Exo 9:18-25; Num 16:23-35; Deu 18:22; Jer 28:16, Jer 28:17; Mar 16:20; Act 5:1-10
John Gill
The altar also was rent,.... Split into two parts perhaps, and one fell one way, and the other another;
and the ashes poured out from the altar; the ashes of the burnt offering, these were spilled on the ground; all which was done without any outward force, or any visible means thereof:
according to the sign which the man of God had given by the word of the Lord; by his direction and order.
13:613:6: Եւ ասէ արքայ Յերոբովամ ցայրն Աստուծոյ. Աղաչեա՛ զերեսս Տեառն Աստուծոյ քոյ, եւ արա՛ աղօթս վասն իմ եւ դարձցի ձեռն իմ առ իս։ Եւ աղաչեաց այրն Աստուծոյ առաջի Տեառն, եւ դարձաւ ձեռնն արքայի առ նա, եւ եղեւ իբրեւ զառաջինն։
6 Յերոբովամ արքան ասաց Աստծու մարդուն. «Աղաչի՛ր քո Տէր Աստծուն, աղօթի՛ր ինձ համար, որ ձեռքս դէպի ինձ քաշուի»: Աստծու մարդն աղաչեց Տիրոջը, եւ արքայի ձեռքը առաջուայ պէս դէպի ինքը յետ քաշուեց:
6 Թագաւորը Աստուծոյ մարդուն ըսաւ. «Քու Տէր Աստուծոյդ աղաչէ՛ ու ինծի համար աղօթք ըրէ՛, որ ձեռքս ինծի դառնայ»։ Այն ատեն Աստուծոյ մարդը Տէրոջը աղաչեց եւ թագաւորին ձեռքը իրեն դարձաւ ու առաջուան պէս եղաւ։
Եւ ասէ արքայ Յերոբովամ ցայրն Աստուծոյ. Աղաչեա զերեսս Տեառն Աստուծոյ քո, եւ արա աղօթս վասն իմ եւ դարձցի ձեռն իմ առ իս: Եւ աղաչեաց այրն Աստուծոյ առաջի Տեառն, եւ դարձաւ ձեռնն արքայի առ նա, եւ եղեւ իբրեւ զառաջինն:

13:6: Եւ ասէ արքայ Յերոբովամ ցայրն Աստուծոյ. Աղաչեա՛ զերեսս Տեառն Աստուծոյ քոյ, եւ արա՛ աղօթս վասն իմ եւ դարձցի ձեռն իմ առ իս։ Եւ աղաչեաց այրն Աստուծոյ առաջի Տեառն, եւ դարձաւ ձեռնն արքայի առ նա, եւ եղեւ իբրեւ զառաջինն։
6 Յերոբովամ արքան ասաց Աստծու մարդուն. «Աղաչի՛ր քո Տէր Աստծուն, աղօթի՛ր ինձ համար, որ ձեռքս դէպի ինձ քաշուի»: Աստծու մարդն աղաչեց Տիրոջը, եւ արքայի ձեռքը առաջուայ պէս դէպի ինքը յետ քաշուեց:
6 Թագաւորը Աստուծոյ մարդուն ըսաւ. «Քու Տէր Աստուծոյդ աղաչէ՛ ու ինծի համար աղօթք ըրէ՛, որ ձեռքս ինծի դառնայ»։ Այն ատեն Աստուծոյ մարդը Տէրոջը աղաչեց եւ թագաւորին ձեռքը իրեն դարձաւ ու առաջուան պէս եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:613:6 И сказал царь [Иеровоам] человеку Божию: умилостиви лице Господа Бога твоего и помолись обо мне, чтобы рука моя могла поворотиться ко мне. И умилостивил человек Божий лице Господа, и рука царя поворотилась к нему и стала, как прежде.
13:6 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king Ιεροβοαμ ιεροβοαμ the ἀνθρώπῳ ανθρωπος person; human τοῦ ο the θεοῦ θεος God δεήθητι δεω bind; tie τοῦ ο the προσώπου προσωπον face; ahead of κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your καὶ και and; even ἐπιστρεψάτω επιστρεφω turn around; return ἡ ο the χείρ χειρ hand μου μου of me; mine πρός προς to; toward με με me καὶ και and; even ἐδεήθη δεω bind; tie ὁ ο the ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God τοῦ ο the προσώπου προσωπον face; ahead of κυρίου κυριος lord; master καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return τὴν ο the χεῖρα χειρ hand τοῦ ο the βασιλέως βασιλευς monarch; king πρὸς προς to; toward αὐτόν αυτος he; him καὶ και and; even ἐγένετο γινομαι happen; become καθὼς καθως just as / like τὸ ο the πρότερον προτερον earlier
13:6 וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יֹּ֣אמֶר׀ yyˈōmer אמר say אֶל־ ʔel- אֶל to אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) חַל־ ḥal- חלה become weak נָ֞א nˈā נָא yeah אֶת־ ʔeṯ- אֵת [object marker] פְּנֵ֨י pᵊnˌê פָּנֶה face יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) וְ wᵊ וְ and הִתְפַּלֵּ֣ל hiṯpallˈēl פלל pray בַּעֲדִ֔י baʕᵃḏˈî בַּעַד distance וְ wᵊ וְ and תָשֹׁ֥ב ṯāšˌōv שׁוב return יָדִ֖י yāḏˌî יָד hand אֵלָ֑י ʔēlˈāy אֶל to וַ wa וְ and יְחַ֤ל yᵊḥˈal חלה become weak אִישׁ־ ʔîš- אִישׁ man הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] פְּנֵ֣י pᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and תָּ֤שָׁב ttˈāšov שׁוב return יַד־ yaḏ- יָד hand הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king אֵלָ֔יו ʔēlˈāʸw אֶל to וַ wa וְ and תְּהִ֖י ttᵊhˌî היה be כְּ kᵊ כְּ as בָ vā בְּ in † הַ the רִֽאשֹׁנָֽה׃ rˈišōnˈā רִאשֹׁון first
13:6. et ait rex ad virum Dei deprecare faciem Domini Dei tui et ora pro me ut restituatur manus mea mihi oravit vir Dei faciem Domini et reversa est manus regis ad eum et facta est sicut prius fueratAnd the king said to the man of God: Entreat the face of the Lord thy God, and pray for me, that my hand may be restored to me. And the man of God besought the face of the Lord, and the king's hand was restored to him, and it became as it was before.
6. And the king answered and said unto the man of God, Entreat now the favour of the LORD thy God, and pray for me, that my hand may be restored me again. And the man of God entreated the LORD, and the king’s hand was restored him again, and became as it was before.
And the king answered and said unto the man of God, Intreat now the face of the LORD thy God, and pray for me, that my hand may be restored me again. And the man of God besought the LORD, and the king' s hand was restored him again, and became as [it was] before:

13:6 И сказал царь [Иеровоам] человеку Божию: умилостиви лице Господа Бога твоего и помолись обо мне, чтобы рука моя могла поворотиться ко мне. И умилостивил человек Божий лице Господа, и рука царя поворотилась к нему и стала, как прежде.
13:6
καὶ και and; even
εἶπεν επω say; speak
ο the
βασιλεὺς βασιλευς monarch; king
Ιεροβοαμ ιεροβοαμ the
ἀνθρώπῳ ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
δεήθητι δεω bind; tie
τοῦ ο the
προσώπου προσωπον face; ahead of
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
καὶ και and; even
ἐπιστρεψάτω επιστρεφω turn around; return
ο the
χείρ χειρ hand
μου μου of me; mine
πρός προς to; toward
με με me
καὶ και and; even
ἐδεήθη δεω bind; tie
ο the
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
τοῦ ο the
προσώπου προσωπον face; ahead of
κυρίου κυριος lord; master
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
τὴν ο the
χεῖρα χειρ hand
τοῦ ο the
βασιλέως βασιλευς monarch; king
πρὸς προς to; toward
αὐτόν αυτος he; him
καὶ και and; even
ἐγένετο γινομαι happen; become
καθὼς καθως just as / like
τὸ ο the
πρότερον προτερον earlier
13:6
וַ wa וְ and
יַּ֨עַן yyˌaʕan ענה answer
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יֹּ֣אמֶר׀ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
חַל־ ḥal- חלה become weak
נָ֞א nˈā נָא yeah
אֶת־ ʔeṯ- אֵת [object marker]
פְּנֵ֨י pᵊnˌê פָּנֶה face
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
וְ wᵊ וְ and
הִתְפַּלֵּ֣ל hiṯpallˈēl פלל pray
בַּעֲדִ֔י baʕᵃḏˈî בַּעַד distance
וְ wᵊ וְ and
תָשֹׁ֥ב ṯāšˌōv שׁוב return
יָדִ֖י yāḏˌî יָד hand
אֵלָ֑י ʔēlˈāy אֶל to
וַ wa וְ and
יְחַ֤ל yᵊḥˈal חלה become weak
אִישׁ־ ʔîš- אִישׁ man
הָֽ hˈā הַ the
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
פְּנֵ֣י pᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
תָּ֤שָׁב ttˈāšov שׁוב return
יַד־ yaḏ- יָד hand
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
אֵלָ֔יו ʔēlˈāʸw אֶל to
וַ wa וְ and
תְּהִ֖י ttᵊhˌî היה be
כְּ kᵊ כְּ as
בָ בְּ in
הַ the
רִֽאשֹׁנָֽה׃ rˈišōnˈā רִאשֹׁון first
13:6. et ait rex ad virum Dei deprecare faciem Domini Dei tui et ora pro me ut restituatur manus mea mihi oravit vir Dei faciem Domini et reversa est manus regis ad eum et facta est sicut prius fuerat
And the king said to the man of God: Entreat the face of the Lord thy God, and pray for me, that my hand may be restored to me. And the man of God besought the face of the Lord, and the king's hand was restored to him, and it became as it was before.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:6: Entreat - the face of the Lord thy God - The face of God is his favor, as we see in many parts of the sacred writings. He says, thy God; for Jeroboam knew that he was not his God, for he was now in the very act of acknowledging other gods, and had no portion in the God of Jacob.
And the king's hand was restored - Both miracles were wrought to show the truth of the Jewish religion, and to convince this bold innovator of his wickedness, and to reclaim him from the folly and ruinous tendency of his idolatry.
3 Kings (1 Kings) 13:7
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:6: now: Exo 8:8, Exo 8:28, Exo 9:28, Exo 10:17, Exo 12:32; Num 21:7; Sa1 12:19; Jer 37:3, Jer 42:2-4; Act 8:24; Jam 5:16; Rev 3:9
besought: Exo 8:12, Exo 8:13; Num 12:13; Sa1 12:23; Mat 5:44; Luk 6:27, Luk 6:28, Luk 23:34; Act 7:60; Rom 12:14, Rom 12:21; Jam 5:16-18
Lord: Heb. face of the Lord
Geneva 1599
And the king answered and said unto the man of God, (e) Intreat now the face of the LORD thy God, and pray for me, that my hand may be restored me again. And the man of God besought the LORD, and the king's hand was restored him again, and became as [it was] before.
(e) Though the wicked humble themselves for a time when they feel God's judgment, they return to their old malice and declare that they are but vile hypocrites.
John Gill
And the king answered and said unto the man of God,.... In another tone than when he bid the people lay hold on him; not in a haughty, but humble manner; not as threatening, but supplicating:
entreat now the face of the Lord thy God; he does not say "my God", for he had apostatized from him, and served other gods, but "thy" God, whose prophet he was, and who had an interest in him, as clearly appeared by what he had said and done by him;
and pray for me, that my hand may be restored me again; not that the anger of God might be turned away from him, and he enjoy the divine favour, and have an application of pardoning grace made to him, only to have this outward mercy, this temporal favour restored to him, the use of his hand:
and the man of God besought the Lord; not rendering evil for evil; but being of a forgiving spirit, though the king had stretched out his hand against him, he lifted up his hands to heaven for him:
and the king's hand was restored again, and became as it was before; which was another instance of divine power, and a further proof of the prophet's divine mission; from whence it might be concluded, that what he had prophesied of would be fulfilled, and was an instance also of divine goodness to the king, which should have led him to repentance, but did not.
John Wesley
Thy God - Who hath manifested himself to be thy God and friend, in a singular manner; and therefore will hear thy prayers for me, though he will not regard mine, because I have forsaken him and his worship. Besought - To assure Jeroboam, that what he had said, was not from ill - will to him, and that he heartily desired his reformation, and not his ruin. Restored - Because he repented of that violence, which he intended against that prophet, for which God inflicted it: and that this goodness of God to him, might have led him to repentance; or, if he continued impenitent, leave him without excuse.
13:713:7: Եւ խօսեցաւ արքայ ընդ առնն Աստուծոյ՝ եւ ասէ. Մո՛ւտ ընդ իս ՚ի տուն՝ եւ ճաշեա՛, եւ տա՛ց քեզ պարգեւս[3608]։ [3608] Ոմանք. Եւ տաց քեզ պարգեւ։
7 Արքան, խօսելով Աստծու մարդու հետ, ասաց. «Տո՛ւն մտիր ինձ հետ, ճաշի՛ր, եւ ես քեզ պարգեւ կը տամ»:
7 Թագաւորը Աստուծոյ մարդուն ըսաւ. «Ինծի հետ տուն եկուր եւ քիչ մը կերակուր կե՛ր* ու քեզի պարգեւ տամ»։
Եւ խօսեցաւ արքայ ընդ առնն Աստուծոյ եւ ասէ. Մուտ ընդ իս ի տուն եւ ճաշեա, եւ տաց քեզ պարգեւ:

13:7: Եւ խօսեցաւ արքայ ընդ առնն Աստուծոյ՝ եւ ասէ. Մո՛ւտ ընդ իս ՚ի տուն՝ եւ ճաշեա՛, եւ տա՛ց քեզ պարգեւս[3608]։
[3608] Ոմանք. Եւ տաց քեզ պարգեւ։
7 Արքան, խօսելով Աստծու մարդու հետ, ասաց. «Տո՛ւն մտիր ինձ հետ, ճաշի՛ր, եւ ես քեզ պարգեւ կը տամ»:
7 Թագաւորը Աստուծոյ մարդուն ըսաւ. «Ինծի հետ տուն եկուր եւ քիչ մը կերակուր կե՛ր* ու քեզի պարգեւ տամ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:713:7 И сказал царь человеку Божию: зайди со мною в дом и подкрепи себя пищею, и я дам тебе подарок.
13:7 καὶ και and; even ἐλάλησεν λαλεω talk; speak ὁ ο the βασιλεὺς βασιλευς monarch; king πρὸς προς to; toward τὸν ο the ἄνθρωπον ανθρωπος person; human τοῦ ο the θεοῦ θεος God εἴσελθε εισερχομαι enter; go in μετ᾿ μετα with; amid ἐμοῦ εμου my εἰς εις into; for οἶκον οικος home; household καὶ και and; even ἀρίστησον αριστεω and; even δώσω διδωμι give; deposit σοι σοι you δόμα δομα gift
13:7 וַ wa וְ and יְדַבֵּ֤ר yᵊḏabbˈēr דבר speak הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king אֶל־ ʔel- אֶל to אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) בֹּאָה־ bōʔā- בוא come אִתִּ֥י ʔittˌî אֵת together with הַ ha הַ the בַּ֖יְתָה bbˌayᵊṯā בַּיִת house וּֽ ˈû וְ and סְעָ֑דָה sᵊʕˈāḏā סעד support וְ wᵊ וְ and אֶתְּנָ֥ה ʔettᵊnˌā נתן give לְךָ֖ lᵊḵˌā לְ to מַתָּֽת׃ mattˈāṯ מַתַּת gift
13:7. locutus est autem rex ad virum Dei veni mecum domum ut prandeas et dabo tibi muneraAnd the king said to the man of God: Come home with me to dine, and I will make thee presents.
7. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward.
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward:

13:7 И сказал царь человеку Божию: зайди со мною в дом и подкрепи себя пищею, и я дам тебе подарок.
13:7
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
ο the
βασιλεὺς βασιλευς monarch; king
πρὸς προς to; toward
τὸν ο the
ἄνθρωπον ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
εἴσελθε εισερχομαι enter; go in
μετ᾿ μετα with; amid
ἐμοῦ εμου my
εἰς εις into; for
οἶκον οικος home; household
καὶ και and; even
ἀρίστησον αριστεω and; even
δώσω διδωμι give; deposit
σοι σοι you
δόμα δομα gift
13:7
וַ wa וְ and
יְדַבֵּ֤ר yᵊḏabbˈēr דבר speak
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
אֶל־ ʔel- אֶל to
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
בֹּאָה־ bōʔā- בוא come
אִתִּ֥י ʔittˌî אֵת together with
הַ ha הַ the
בַּ֖יְתָה bbˌayᵊṯā בַּיִת house
וּֽ ˈû וְ and
סְעָ֑דָה sᵊʕˈāḏā סעד support
וְ wᵊ וְ and
אֶתְּנָ֥ה ʔettᵊnˌā נתן give
לְךָ֖ lᵊḵˌā לְ to
מַתָּֽת׃ mattˈāṯ מַתַּת gift
13:7. locutus est autem rex ad virum Dei veni mecum domum ut prandeas et dabo tibi munera
And the king said to the man of God: Come home with me to dine, and I will make thee presents.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-10: Иеровоам, желая отблагодарить пророка, а вместе также сгладить тяжелое впечатление у очевидцев происшествия, приглашает иудейского пророка в дом для подкрепления и получения дара. Но пророк решительно отказывается, ссылаясь на совершенно определенное и безусловное ему повеление Божие - не есть хлеба и не пить воды (ст. 9, 17) в земле израильской, т. е. - поскольку вкушение пищи с кем-либо есть знак дружеского общения с данным лицом (Быт. XLIII:32; Лк. XV:2; Гал II:12; 1: Кор. X:8, 20) - не иметь никакого общения со страной и жителями десятиколенного царства, чем показывалось, что страна израильская, принявши Иеровоамом введенный культ, сделалась ненавистной Богу, Который и пророку запрещает вступать в какое-либо общение с жителями ее: "ad detestationem idolatriae, ut ipso facto ostenderet, Bethelitas idolatras adeo esse detestabiles et a Deo quasi excommunicates, ut nullum fidelium cum iis cibi vel potus communionem habere velit" (Cornelius a lapide). Пророку запрещено было и возвращаться прежней дорогой, - вероятно, чтобы не быть узнанным и задержанным на обратном пути. На этот раз пророк пока точно исполнил повеление Божие (ст. 10), чему, однако, воспрепятствовал некоторый Вефильский пророк (11-24).
Adam Clarke: Commentary on the Bible - 1831
13:7: Come home with me - and I will give thee a reward - Come and be one of my priests, and I will give thee a proper salary.
3 Kings (1 Kings) 13:9
Albert Barnes: Notes on the Bible - 1834
13:7: I will give thee a reward - It was customary to honor a prophet with a gift, if he performed any service that was requested at his hands (see the marginal references).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:7: refresh: Gen 18:5; Jdg 13:15, Jdg 19:21
I will give: As great men in the East make no presents to equals or inferiors when visited, Sir John Chardin thinks that the king intended by this to treat the prophet as his superior. Sa1 9:7, Sa1 9:8; Kg2 5:15; Jer 40:5; Mal 1:10; Act 8:18-20; Pe1 5:2
John Gill
And the king said unto the man of God, come home with me, and refresh thyself,.... By eating a meal with him, after such a journey he had taken, and delivered his prophecies, and put up his prayers for the king:
and I will give thee a reward; for his prayers, by means of which his hand was restored to him; but takes no notice of the Lord, the author of this miraculous cure, nor expresses the least degree of thankfulness and gratitude to him.
13:813:8: Եւ ասէ այրն Աստուծոյ ցարքայ. Եթէ տացես ինձ զկէս տան քոյ, ո՛չ մտից ընդ քեզ. եւ ո՛չ կերայց հաց, եւ ո՛չ արբից ջուր ՚ի տեղւոջս յայսմիկ.
8 Աստծու մարդն ասաց արքային. «Եթէ քո տան կէսն էլ ինձ տաս, չեմ մտնի քո տունը, ոչ էլ հաց կ’ուտեմ եւ ջուր կը խմեմ այստեղ,
8 Աստուծոյ մարդը թագաւորին ըսաւ. «Եթէ ինծի քու տանդ կէսն ալ տաս, քեզի հետ պիտի չգամ ու այստեղ հաց պիտի չուտեմ, ո՛չ ալ ջուր պիտի խմեմ,
Եւ ասէ այրն Աստուծոյ ցարքայ. Եթէ տացես ինձ զկէս տան քո, ոչ մտից ընդ քեզ, եւ ոչ կերայց հաց, եւ ոչ արբից ջուր ի տեղւոջս յայսմիկ:

13:8: Եւ ասէ այրն Աստուծոյ ցարքայ. Եթէ տացես ինձ զկէս տան քոյ, ո՛չ մտից ընդ քեզ. եւ ո՛չ կերայց հաց, եւ ո՛չ արբից ջուր ՚ի տեղւոջս յայսմիկ.
8 Աստծու մարդն ասաց արքային. «Եթէ քո տան կէսն էլ ինձ տաս, չեմ մտնի քո տունը, ոչ էլ հաց կ’ուտեմ եւ ջուր կը խմեմ այստեղ,
8 Աստուծոյ մարդը թագաւորին ըսաւ. «Եթէ ինծի քու տանդ կէսն ալ տաս, քեզի հետ պիտի չգամ ու այստեղ հաց պիտի չուտեմ, ո՛չ ալ ջուր պիտի խմեմ,
zohrab-1805▾ eastern-1994▾ western am▾
13:813:8 Но человек Божий сказал царю: хотя бы ты давал мне полдома твоего, я не пойду с тобою и не буду есть хлеба и не буду пить воды в этом месте,
13:8 καὶ και and; even εἶπεν επω say; speak ὁ ο the ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king ἐάν εαν and if; unless μοι μοι me δῷς διδωμι give; deposit τὸ ο the ἥμισυ ημισυς half τοῦ ο the οἴκου οικος home; household σου σου of you; your οὐκ ου not εἰσελεύσομαι εισερχομαι enter; go in μετὰ μετα with; amid σοῦ σου of you; your οὐδὲ ουδε not even; neither μὴ μη not φάγω φαγω swallow; eat ἄρτον αρτος bread; loaves οὐδὲ ουδε not even; neither μὴ μη not πίω πινω drink ὕδωρ υδωρ water ἐν εν in τῷ ο the τόπῳ τοπος place; locality τούτῳ ουτος this; he
13:8 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אִישׁ־ ʔîš- אִישׁ man הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king אִם־ ʔim- אִם if תִּתֶּן־ titten- נתן give לִי֙ lˌî לְ to אֶת־ ʔeṯ- אֵת [object marker] חֲצִ֣י ḥᵃṣˈî חֲצִי half בֵיתֶ֔ךָ vêṯˈeḵā בַּיִת house לֹ֥א lˌō לֹא not אָבֹ֖א ʔāvˌō בוא come עִמָּ֑ךְ ʕimmˈāḵ עִם with וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אֹ֤כַל ʔˈōḵal אכל eat לֶ֨חֶם֙ lˈeḥem לֶחֶם bread וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֶשְׁתֶּה־ ʔešteh- שׁתה drink מַּ֔יִם mmˈayim מַיִם water בַּ ba בְּ in † הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
13:8. responditque vir Dei ad regem si dederis mihi mediam partem domus tuae non veniam tecum nec comedam panem neque bibam aquam in loco istoAnd the man of God answered the king: If thou wouldst give me half thy house, I will not go with thee, nor eat bread, nor drink water in this place:
8. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place:
And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place:

13:8 Но человек Божий сказал царю: хотя бы ты давал мне полдома твоего, я не пойду с тобою и не буду есть хлеба и не буду пить воды в этом месте,
13:8
καὶ και and; even
εἶπεν επω say; speak
ο the
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
ἐάν εαν and if; unless
μοι μοι me
δῷς διδωμι give; deposit
τὸ ο the
ἥμισυ ημισυς half
τοῦ ο the
οἴκου οικος home; household
σου σου of you; your
οὐκ ου not
εἰσελεύσομαι εισερχομαι enter; go in
μετὰ μετα with; amid
σοῦ σου of you; your
οὐδὲ ουδε not even; neither
μὴ μη not
φάγω φαγω swallow; eat
ἄρτον αρτος bread; loaves
οὐδὲ ουδε not even; neither
μὴ μη not
πίω πινω drink
ὕδωρ υδωρ water
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
τούτῳ ουτος this; he
13:8
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אִישׁ־ ʔîš- אִישׁ man
הָֽ hˈā הַ the
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
אִם־ ʔim- אִם if
תִּתֶּן־ titten- נתן give
לִי֙ lˌî לְ to
אֶת־ ʔeṯ- אֵת [object marker]
חֲצִ֣י ḥᵃṣˈî חֲצִי half
בֵיתֶ֔ךָ vêṯˈeḵā בַּיִת house
לֹ֥א lˌō לֹא not
אָבֹ֖א ʔāvˌō בוא come
עִמָּ֑ךְ ʕimmˈāḵ עִם with
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
אֹ֤כַל ʔˈōḵal אכל eat
לֶ֨חֶם֙ lˈeḥem לֶחֶם bread
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אֶשְׁתֶּה־ ʔešteh- שׁתה drink
מַּ֔יִם mmˈayim מַיִם water
בַּ ba בְּ in
הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
13:8. responditque vir Dei ad regem si dederis mihi mediam partem domus tuae non veniam tecum nec comedam panem neque bibam aquam in loco isto
And the man of God answered the king: If thou wouldst give me half thy house, I will not go with thee, nor eat bread, nor drink water in this place:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:8: If: Num 22:18, Num 24:13; Exo 5:3, Exo 5:6, Exo 7:2; Mar 6:23
go: Kg2 5:16, Kg2 5:26, Kg2 5:27; Mar 6:11; Co2 11:9, Co2 11:10
John Gill
And the man of God said unto the king,.... In answer to his civility to him, to assure him it was not out of contempt to him, or ill will to him, or slight of his favour, but in obedience to the will of God:
if thou wilt give half of thine house; of the riches in it, and even of his kingdom:
I will not go in with thee, neither will I eat bread nor drink water in this place; this idolatrous place; the reason follows.
13:913:9: զի ա՛յսպէս պատուիրեաց ինձ Տէր բանիւ եւ ասէ. Մի՛ ուտիցես հաց, եւ մի՛ ըմպիցես ջուր. եւ մի՛ գնասցես ընդ նոյն ճանապարհ, ընդ որ երթանայցես[3609]։ [3609] Այլք. Եւ մի՛ գնայցես ընդ նոյն։ Բազումք. Ընդ որ երթայցես։
9 քանզի Տէրն ինձ այսպիսի պատուէր է տուել. “Հաց չուտես այդտեղ, ջուր չխմես եւ չվերադառնաս այն ճանապարհով, որով գնացել ես”»:
9 Վասն զի Տէրը իր խօսքովը ինծի այսպէս պատուիրեց ու ըսաւ. ‘Հաց չուտես ու ջուր չխմես ու գացած ճամբայէդ չդառնաս’»։
զի այսպէս պատուիրեաց ինձ Տէր բանիւ եւ ասէ. Մի՛ ուտիցես հաց, եւ մի՛ ըմպիցես ջուր, եւ մի՛ [328]գնայցես ընդ նոյն ճանապարհ ընդ որ երթայցես:

13:9: զի ա՛յսպէս պատուիրեաց ինձ Տէր բանիւ եւ ասէ. Մի՛ ուտիցես հաց, եւ մի՛ ըմպիցես ջուր. եւ մի՛ գնասցես ընդ նոյն ճանապարհ, ընդ որ երթանայցես[3609]։
[3609] Այլք. Եւ մի՛ գնայցես ընդ նոյն։ Բազումք. Ընդ որ երթայցես։
9 քանզի Տէրն ինձ այսպիսի պատուէր է տուել. “Հաց չուտես այդտեղ, ջուր չխմես եւ չվերադառնաս այն ճանապարհով, որով գնացել ես”»:
9 Վասն զի Տէրը իր խօսքովը ինծի այսպէս պատուիրեց ու ըսաւ. ‘Հաց չուտես ու ջուր չխմես ու գացած ճամբայէդ չդառնաս’»։
zohrab-1805▾ eastern-1994▾ western am▾
13:913:9 ибо так заповедано мне словом Господним: >.
13:9 ὅτι οτι since; that οὕτως ουτως so; this way ἐνετείλατό εντελλομαι direct; enjoin μοι μοι me ἐν εν in λόγῳ λογος word; log κύριος κυριος lord; master λέγων λεγω tell; declare μὴ μη not φάγῃς φαγω swallow; eat ἄρτον αρτος bread; loaves καὶ και and; even μὴ μη not πίῃς πινω drink ὕδωρ υδωρ water καὶ και and; even μὴ μη not ἐπιστρέψῃς επιστρεφω turn around; return ἐν εν in τῇ ο the ὁδῷ οδος way; journey ᾗ ος who; what ἐπορεύθης πορευομαι travel; go ἐν εν in αὐτῇ αυτος he; him
13:9 כִּֽי־ kˈî- כִּי that כֵ֣ן׀ ḵˈēn כֵּן thus צִוָּ֣ה ṣiwwˈā צוה command אֹתִ֗י ʔōṯˈî אֵת [object marker] בִּ bi בְּ in דְבַ֤ר ḏᵊvˈar דָּבָר word יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לֹא־ lō- לֹא not תֹ֥אכַל ṯˌōḵal אכל eat לֶ֖חֶם lˌeḥem לֶחֶם bread וְ wᵊ וְ and לֹ֣א lˈō לֹא not תִשְׁתֶּה־ ṯišteh- שׁתה drink מָּ֑יִם mmˈāyim מַיִם water וְ wᵊ וְ and לֹ֣א lˈō לֹא not תָשׁ֔וּב ṯāšˈûv שׁוב return בַּ ba בְּ in † הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָלָֽכְתָּ׃ hālˈāḵᵊttā הלך walk
13:9. sic enim mandatum est mihi in sermone Domini praecipientis non comedes panem neque bibes aquam nec reverteris per viam qua venistiFor so it was enjoined me by the word of the Lord commanding me: Thou shalt not eat bread, nor drink water, nor return by the same way that thou camest.
9. for so was it charged me by the word of the LORD, saying, Thou shalt eat no bread, nor drink water, neither return by the way that thou camest.
For so was it charged me by the word of the LORD, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest:

13:9 ибо так заповедано мне словом Господним: <<не ешь там хлеба и не пей воды и не возвращайся тою дорогою, которою ты шел>>.
13:9
ὅτι οτι since; that
οὕτως ουτως so; this way
ἐνετείλατό εντελλομαι direct; enjoin
μοι μοι me
ἐν εν in
λόγῳ λογος word; log
κύριος κυριος lord; master
λέγων λεγω tell; declare
μὴ μη not
φάγῃς φαγω swallow; eat
ἄρτον αρτος bread; loaves
καὶ και and; even
μὴ μη not
πίῃς πινω drink
ὕδωρ υδωρ water
καὶ και and; even
μὴ μη not
ἐπιστρέψῃς επιστρεφω turn around; return
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
ος who; what
ἐπορεύθης πορευομαι travel; go
ἐν εν in
αὐτῇ αυτος he; him
13:9
כִּֽי־ kˈî- כִּי that
כֵ֣ן׀ ḵˈēn כֵּן thus
צִוָּ֣ה ṣiwwˈā צוה command
אֹתִ֗י ʔōṯˈî אֵת [object marker]
בִּ bi בְּ in
דְבַ֤ר ḏᵊvˈar דָּבָר word
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
לֹא־ lō- לֹא not
תֹ֥אכַל ṯˌōḵal אכל eat
לֶ֖חֶם lˌeḥem לֶחֶם bread
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תִשְׁתֶּה־ ṯišteh- שׁתה drink
מָּ֑יִם mmˈāyim מַיִם water
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תָשׁ֔וּב ṯāšˈûv שׁוב return
בַּ ba בְּ in
הַ the
דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָלָֽכְתָּ׃ hālˈāḵᵊttā הלך walk
13:9. sic enim mandatum est mihi in sermone Domini praecipientis non comedes panem neque bibes aquam nec reverteris per viam qua venisti
For so it was enjoined me by the word of the Lord commanding me: Thou shalt not eat bread, nor drink water, nor return by the same way that thou camest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:9: For so it was charged me - Eat no bread, etc. - That is, Have no kind of communication with those idolaters. He was charged also not to return by the way that he came; probably lest the account of what was done should have reached the ears of any of the people through whom he had passed, and he suffer inconveniences on the account, either by persecution from the idolaters, or from curious people delaying him, in order to cause him to give an account of the transactions which took place at Beth-el. This is a reason why he should not return by the same way; but what the reason of this part of the charge was, if not the above, is not easy to see.
3 Kings (1 Kings) 13:11
Albert Barnes: Notes on the Bible - 1834
13:9: Eat no bread, nor drink water - The reason of the command is evident. The man of God was not to accept the hospitality of any dweller at Bethel, in order to show in a marked way, which men generally could appreciate, God's abhorrence of the system which Jeroboam had "devised of his own heart."
Nor turn again by the same way that thou camest - This command seems to have been given simply to test the obedience of the prophet by laying him under a positive as well as a moral obligation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:9: For: Kg1 13:1, Kg1 13:21, Kg1 13:22; Sa1 15:22; Job 23:12; Joh 13:17, Joh 15:9, Joh 15:10, Joh 15:14
Eat no bread: Num 16:26; Deu 13:13-18; Psa 141:4; Rom 16:17; Co1 5:11; Eph 5:11; Jo2 1:10, Jo2 1:11; Rev 18:4
Geneva 1599
For so was it charged me by the word of the LORD, saying, (f) Eat no bread, nor drink water, nor turn again by the same way that thou camest.
(f) Seeing he had the express word of God, he should not have declined from it, neither for the persuasion of man nor angel.
John Gill
For so it was charged me by the word of the Lord,.... The command of the Lord, by which he came to Bethel, and cried against the altar there, 3Kings 13:1.
saying, eat no bread, nor drink water, nor turn again by the same way that thou camest: signifying that no communion was to be had with idolaters, nor any example to be set and followed; but the way to them, and to their idolatry, was to be shunned and avoided.
John Wesley
For so, &c. - My refusal of thy favour, is not from any contempt, or hatred of thy person; but in obedience to the just command of my God, who hath forbidden me all father converse or communication with thee. Eat nor drink - In that place, or with that people. Whereby God declares, how detestable they were in God's eyes; because they were vile apostates from the true God, and embraced this idol - worship, against the light of their own consciences, merely to comply with the king's humour and command. Nor turn - That by thy avoiding the way that led thee to Beth - el as execrable, although thou wentest by my special command, thou mightest teach all others, how much they should abhor that way, and all thoughts of going to that place, or to such people, upon any unnecessary occasion.
13:1013:10: Եւ գնաց զճանապարհ իւր. այլ ո՛չ ընդ նոյն ճանապարհ ընդ որ եկն՝ գնաց ՚ի Բեթելայ։
10 Նա գնաց հեռացաւ Բեթէլից, բայց ոչ այն ճանապարհով, որով եկել էր:
10 Ուստի անիկա ուրիշ ճամբով գնաց ու Բեթէլ եկած ճամբովը չդարձաւ։
Եւ գնաց զճանապարհ իւր, այլ ոչ ընդ նոյն ճանապարհ ընդ որ եկն [329]գնաց ի Բեթելայ:

13:10: Եւ գնաց զճանապարհ իւր. այլ ո՛չ ընդ նոյն ճանապարհ ընդ որ եկն՝ գնաց ՚ի Բեթելայ։
10 Նա գնաց հեռացաւ Բեթէլից, բայց ոչ այն ճանապարհով, որով եկել էր:
10 Ուստի անիկա ուրիշ ճամբով գնաց ու Բեթէլ եկած ճամբովը չդարձաւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1013:10 И пошел он другою дорогою и не пошел обратно тою дорогою, которою пришел в Вефиль.
13:10 καὶ και and; even ἀπῆλθεν απερχομαι go off; go away ἐν εν in ὁδῷ οδος way; journey ἄλλῃ αλλος another; else καὶ και and; even οὐκ ου not ἀνέστρεψεν αναστρεφω overturn; turn up / back ἐν εν in τῇ ο the ὁδῷ οδος way; journey ᾗ ος who; what ἦλθεν ερχομαι come; go ἐν εν in αὐτῇ αυτος he; him εἰς εις into; for Βαιθηλ βαιθηλ Baithēl; Vethil
13:10 וַ wa וְ and יֵּ֖לֶךְ yyˌēleḵ הלך walk בְּ bᵊ בְּ in דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way אַחֵ֑ר ʔaḥˈēr אַחֵר other וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שָׁ֣ב šˈāv שׁוב return בַּ ba בְּ in † הַ the דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] בָּ֥א bˌā בוא come בָ֖הּ vˌāh בְּ in אֶל־ ʔel- אֶל to בֵּֽית־אֵֽל׃ פ bˈêṯ-ʔˈēl . f בֵּית אֵל Bethel
13:10. abiit ergo per aliam viam et non est reversus per iter quo venerat in BethelSo he departed by another way, and returned not by the way that he came into Bethel.
10. So he went another way, and returned not by the way that he came to Beth-el.
So he went another way, and returned not by the way that he came to Beth- el:

13:10 И пошел он другою дорогою и не пошел обратно тою дорогою, которою пришел в Вефиль.
13:10
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
ἐν εν in
ὁδῷ οδος way; journey
ἄλλῃ αλλος another; else
καὶ και and; even
οὐκ ου not
ἀνέστρεψεν αναστρεφω overturn; turn up / back
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
ος who; what
ἦλθεν ερχομαι come; go
ἐν εν in
αὐτῇ αυτος he; him
εἰς εις into; for
Βαιθηλ βαιθηλ Baithēl; Vethil
13:10
וַ wa וְ and
יֵּ֖לֶךְ yyˌēleḵ הלך walk
בְּ bᵊ בְּ in
דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way
אַחֵ֑ר ʔaḥˈēr אַחֵר other
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
שָׁ֣ב šˈāv שׁוב return
בַּ ba בְּ in
הַ the
דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
בָּ֥א bˌā בוא come
בָ֖הּ vˌāh בְּ in
אֶל־ ʔel- אֶל to
בֵּֽית־אֵֽל׃ פ bˈêṯ-ʔˈēl . f בֵּית אֵל Bethel
13:10. abiit ergo per aliam viam et non est reversus per iter quo venerat in Bethel
So he departed by another way, and returned not by the way that he came into Bethel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾
John Gill
So he went another way, and returned not by the way that he came to Bethel. Neither ate nor drank with the king, though that is not expressed; nor did he go back the same way he came; but in each particular observed the divine command, and was obedient to it.
13:1113:11: Եւ մարգարէ մի ծեր բնակեա՛լ էր ՚ի Բեթէլ, եւ եկին որդիք նորա եւ պատմեցին նմա զամենայն գործսն զոր արար այրն Աստուծոյ յաւուր յայնմիկ ՚ի Բեթէլ, եւ զբանսն զոր խօսեցաւ ընդ արքայի. եւ դարձուցին զերեսս հօրն իւրեանց[3610], [3610] Ոմանք. Ծեր բնակէր ՚ի Բեթէլ։ Ուր օրինակ մի. գնացեալ էր ՚ի Բեթէլ։
11 Մի ծեր մարգարէ էր բնակւում Բեթէլում: Նրա որդիներն եկան ու նրան պատմեցին այն բոլոր դէպքերը, որ այդ օրը Բեթէլում անցել էին Աստծու մարդու գլխով, ինչպէս նաեւ այն խօսքերը, որ նա ասել էր արքային, եւ իրենց երեսը շուռ տուեցին, որ հեռանան իրենց հօր մօտից:
11 Բեթէլի մէջ ծեր մարգարէ մը կը բնակէր։ Անոր որդիները եկան ու Աստուծոյ մարդուն նոյն օրը Բեթէլի մէջ բոլոր ըրած գործերը անոր պատմեցին եւ անիկա թագաւորին ինչ խօսքեր որ ըսեր էր՝ զանոնք ալ իրենց հօրը յայտնեցին։
Եւ մարգարէ մի ծեր բնակեալ էր ի Բեթէլ, եւ եկին որդիք նորա եւ պատմեցին նմա զամենայն զգործսն զոր արար այրն Աստուծոյ յաւուր յայնմիկ ի Բեթէլ, եւ զբանսն զոր խօսեցաւ ընդ արքայի, եւ [330]դարձուցին զերեսս`` հօրն իւրեանց:

13:11: Եւ մարգարէ մի ծեր բնակեա՛լ էր ՚ի Բեթէլ, եւ եկին որդիք նորա եւ պատմեցին նմա զամենայն գործսն զոր արար այրն Աստուծոյ յաւուր յայնմիկ ՚ի Բեթէլ, եւ զբանսն զոր խօսեցաւ ընդ արքայի. եւ դարձուցին զերեսս հօրն իւրեանց[3610],
[3610] Ոմանք. Ծեր բնակէր ՚ի Բեթէլ։ Ուր օրինակ մի. գնացեալ էր ՚ի Բեթէլ։
11 Մի ծեր մարգարէ էր բնակւում Բեթէլում: Նրա որդիներն եկան ու նրան պատմեցին այն բոլոր դէպքերը, որ այդ օրը Բեթէլում անցել էին Աստծու մարդու գլխով, ինչպէս նաեւ այն խօսքերը, որ նա ասել էր արքային, եւ իրենց երեսը շուռ տուեցին, որ հեռանան իրենց հօր մօտից:
11 Բեթէլի մէջ ծեր մարգարէ մը կը բնակէր։ Անոր որդիները եկան ու Աստուծոյ մարդուն նոյն օրը Բեթէլի մէջ բոլոր ըրած գործերը անոր պատմեցին եւ անիկա թագաւորին ինչ խօսքեր որ ըսեր էր՝ զանոնք ալ իրենց հօրը յայտնեցին։
zohrab-1805▾ eastern-1994▾ western am▾
13:1113:11 В Вефиле жил один пророк-старец. Сын его пришел и рассказал ему все, что сделал сегодня человек Божий в Вефиле; и слова, какие он говорил царю, пересказали {сыновья} отцу своему.
13:11 καὶ και and; even προφήτης προφητης prophet εἷς εις.1 one; unit πρεσβύτης πρεσβυτης old one κατῴκει κατοικεω settle ἐν εν in Βαιθηλ βαιθηλ and; even ἔρχονται ερχομαι come; go οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him καὶ και and; even διηγήσαντο διηγεομαι narrate; describe αὐτῷ αυτος he; him ἅπαντα απας all at once; everything τὰ ο the ἔργα εργον work ἃ ος who; what ἐποίησεν ποιεω do; make ὁ ο the ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἐν εν in Βαιθηλ βαιθηλ and; even τοὺς ο the λόγους λογος word; log οὓς ος who; what ἐλάλησεν λαλεω talk; speak τῷ ο the βασιλεῖ βασιλευς monarch; king καὶ και and; even ἐπέστρεψαν επιστρεφω turn around; return τὸ ο the πρόσωπον προσωπον face; ahead of τοῦ ο the πατρὸς πατηρ father αὐτῶν αυτος he; him
13:11 וְ wᵊ וְ and נָבִ֤יא nāvˈî נָבִיא prophet אֶחָד֙ ʔeḥˌāḏ אֶחָד one זָקֵ֔ן zāqˈēn זָקֵן old יֹשֵׁ֖ב yōšˌēv ישׁב sit בְּ bᵊ בְּ in בֵֽית־אֵ֑ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel וַ wa וְ and יָּבֹ֣וא yyāvˈô בוא come בְנֹ֡ו vᵊnˈô בֵּן son וַ wa וְ and יְסַפֶּר־ yᵊsapper- ספר count לֹ֣ו lˈô לְ to אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the מַּעֲשֶׂ֣ה mmaʕᵃśˈeh מַעֲשֶׂה deed אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂה֩ ʕāśˌā עשׂה make אִישׁ־ ʔîš- אִישׁ man הָ hā הַ the אֱלֹהִ֨ים׀ ʔᵉlōhˌîm אֱלֹהִים god(s) הַ ha הַ the יֹּ֜ום yyˈôm יֹום day בְּ bᵊ בְּ in בֵֽית־אֵ֗ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִים֙ ddᵊvārîm דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּ֣ר dibbˈer דבר speak אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וַֽ wˈa וְ and יְסַפְּר֖וּם yᵊsappᵊrˌûm ספר count לַ la לְ to אֲבִיהֶֽם׃ ʔᵃvîhˈem אָב father
13:11. prophetes autem quidam senex habitabat in Bethel ad quem venit filius suus et narravit ei omnia opera quae fecerat vir Dei illa die in Bethel et verba quae locutus fuerat ad regem et narraverunt patri suoNow a certain old prophet dwelt in Bethel, and his sons came to him, and told him all the works that the man of God had done that day in Bethel: and they told their father the words which he had spoken to the king.
11. Now there dwelt an old prophet in Beth-el; and one of his sons came and told him all the works that the man of God had done that day in Beth-el: the words which he had spoken unto the king, them also they told unto their father.
Now there dwelt an old prophet in Beth- el; and his sons came and told him all the works that the man of God had done that day in Beth- el: the words which he had spoken unto the king, them they told also to their father:

13:11 В Вефиле жил один пророк-старец. Сын его пришел и рассказал ему все, что сделал сегодня человек Божий в Вефиле; и слова, какие он говорил царю, пересказали {сыновья} отцу своему.
13:11
καὶ και and; even
προφήτης προφητης prophet
εἷς εις.1 one; unit
πρεσβύτης πρεσβυτης old one
κατῴκει κατοικεω settle
ἐν εν in
Βαιθηλ βαιθηλ and; even
ἔρχονται ερχομαι come; go
οἱ ο the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
διηγήσαντο διηγεομαι narrate; describe
αὐτῷ αυτος he; him
ἅπαντα απας all at once; everything
τὰ ο the
ἔργα εργον work
ος who; what
ἐποίησεν ποιεω do; make
ο the
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἐν εν in
Βαιθηλ βαιθηλ and; even
τοὺς ο the
λόγους λογος word; log
οὓς ος who; what
ἐλάλησεν λαλεω talk; speak
τῷ ο the
βασιλεῖ βασιλευς monarch; king
καὶ και and; even
ἐπέστρεψαν επιστρεφω turn around; return
τὸ ο the
πρόσωπον προσωπον face; ahead of
τοῦ ο the
πατρὸς πατηρ father
αὐτῶν αυτος he; him
13:11
וְ wᵊ וְ and
נָבִ֤יא nāvˈî נָבִיא prophet
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
זָקֵ֔ן zāqˈēn זָקֵן old
יֹשֵׁ֖ב yōšˌēv ישׁב sit
בְּ bᵊ בְּ in
בֵֽית־אֵ֑ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel
וַ wa וְ and
יָּבֹ֣וא yyāvˈô בוא come
בְנֹ֡ו vᵊnˈô בֵּן son
וַ wa וְ and
יְסַפֶּר־ yᵊsapper- ספר count
לֹ֣ו lˈô לְ to
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
מַּעֲשֶׂ֣ה mmaʕᵃśˈeh מַעֲשֶׂה deed
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂה֩ ʕāśˌā עשׂה make
אִישׁ־ ʔîš- אִישׁ man
הָ הַ the
אֱלֹהִ֨ים׀ ʔᵉlōhˌîm אֱלֹהִים god(s)
הַ ha הַ the
יֹּ֜ום yyˈôm יֹום day
בְּ bᵊ בְּ in
בֵֽית־אֵ֗ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִים֙ ddᵊvārîm דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֶּ֣ר dibbˈer דבר speak
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וַֽ wˈa וְ and
יְסַפְּר֖וּם yᵊsappᵊrˌûm ספר count
לַ la לְ to
אֲבִיהֶֽם׃ ʔᵃvîhˈem אָב father
13:11. prophetes autem quidam senex habitabat in Bethel ad quem venit filius suus et narravit ei omnia opera quae fecerat vir Dei illa die in Bethel et verba quae locutus fuerat ad regem et narraverunt patri suo
Now a certain old prophet dwelt in Bethel, and his sons came to him, and told him all the works that the man of God had done that day in Bethel: and they told their father the words which he had spoken to the king.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13: О характере и достоинстве Вефильского пророка (называемого всюду в тексте именем наби пророк, между тем иудейский именуется везде "человек Божий", иш гаэлогим, последнее имя, по мнению блаж. Феодорита (там же), дается только стяжавшим совершенную добродетель, каковы были Моисей и Илия, или кто подобен им) традиция иудейская давала неблагоприятные суждения. Таргум называет его пророком лжи или лжепророком. Талмудисты считают Вефильского пророка даже пророком Ваала, удостоившимся откровения лишь в момент вкушения пищи иудейского пророка (ст. 20) именно за свое гостеприимство к последнему. И. Флавий (Древн. VIII, 9, 1) также считает Вефильского старца лжепророком, который обычно льстил Иеровоаму и в иудейском пророке увидел соперника, которого и решил погубить. Но текст библейский нигде не представляет Вефильского старца лжепророком. "Я полагаю, - говорит блаж. Феодорит (там же), - что и другой (т. е. Вефильский) был Божий пророк; употребил же лживые слова не для того, чтобы сделать вред человеку Божиему, но чтобы самому принять от него благословение... И что он был пророк, а не лжепророк, явствует из того, что через него Бог предсказал человеку Божию будущее бедствие; сверх того, поверил он предреченному об этом, и сынам заповедал, чтобы, когда умрет, погребсти его вместе с телом человека Божия" (вопр. 43).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Prophet Deceived. B. C. 974.

11 Now there dwelt an old prophet in Beth-el; and his sons came and told him all the works that the man of God had done that day in Beth-el: the words which he had spoken unto the king, them they told also to their father. 12 And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. 13 And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, 14 And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. 15 Then he said unto him, Come home with me, and eat bread. 16 And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: 17 For it was said to me by the word of the LORD, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. 18 He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the LORD, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. 19 So he went back with him, and did eat bread in his house, and drank water. 20 And it came to pass, as they sat at the table, that the word of the LORD came unto the prophet that brought him back: 21 And he cried unto the man of God that came from Judah, saying, Thus saith the LORD, Forasmuch as thou hast disobeyed the mouth of the LORD, and hast not kept the commandment which the LORD thy God commanded thee, 22 But camest back, and hast eaten bread and drunk water in the place, of the which the LORD did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.
The man of God had honestly and resolutely refused the king's invitation, though he promised him a reward; yet he was over-persuaded by an old prophet to come back with him, and dine in Beth-el, contrary to the command given him. Here we find how dearly his dinner cost him. Observe with wonder,
I. The old prophet's wickedness. I cannot but call him a false prophet and a bad man, it being much easier to believe that from one of such a bad character should be extorted a confirmation of what the man of God said (as we find, v. 32) than that a true prophet, and a good man, should tell such a deliberate lie as he did, and father it upon God. A good tree could never bring forth such corrupt fruit. Perhaps he was trained up among the sons of the prophets, in one of Samuel's colleges not far off, whence he retained the name of a prophet, but, growing worldly and profane, the spirit of prophecy had departed from him. If he had been a good prophet he would have reproved Jeroboam's idolatry, and not have suffered his sons to attend his altars, as, it should seem, they did. Now, 1. Whether he had any good design in fetching back the man of God is not certain. One may hope that he did it in compassion to him, concluding he wanted refreshment, and out of a desire to be better acquainted with him and more fully to understand his errand than he could from the report of his sons; yet his sons having told him all that passed, and particularly that the prophet was forbidden to eat or drink there, which he had openly told Jeroboam, I suppose it was done with a bad design, to draw him into a snare, and so to expose him; for false prophets have ever been the worst enemies to the true prophets, usually aiming to destroy them, but sometimes, as here, to debauch them and draw them from their duty. Thus they gave the Nazarites wine to drink (Amos ii. 12), that they might glory in their fall. But, 2. It is certain that he took a very bad method to bring him back. When the man of God had told him, "I may not, and therefore I will not, return to eat bread with thee" (his resolutions concurring with the divine command, v. 16, 17), he wickedly pretended that he had an order from heaven to fetch him back. He imposed upon him by asserting his quondam character as a prophet: I am a prophet also as thou art; he pretended he had a vision of an angel that sent him on this errand. But it was all a lie; it was a banter upon prophecy, and profane in the highest degree. When this old prophet is spoken of (2 Kings xxiii. 18) he is called the prophet that came out of Samaria, whereas there was no such place as Samaria till long after, ch. xvi. 24. Therefore I take it he is so called there, though he was of Beth-el, because he was like those who were afterwards the prophets of Samaria, who caused God's people Israel to err, Jer. xxiii. 13.
II. The good prophet's weakness, in suffering himself to be thus imposed upon: He went back with him, v. 19. He that had resolution enough to refuse the invitation of the king, who promised him a reward, could not resist the insinuations of one that pretended to be a prophet. God's people are more in danger of being drawn from their duty by the plausible pretences of divinity and sanctity than by external inducements; we have therefore need to beware of false prophets, and not believe every spirit.
III. The proceedings of divine justice hereupon; and here we may well wonder that the wicked prophet, who told the lie and did the mischief, went unpunished, while the holy man of God, that was drawn by him into sin, was suddenly and severely punished for it. What shall we make of this! The judgments of God are unfathomable. The deceived and the deceiver are his, and he giveth not account of any of his matters. Certainly there must be a judgment to come, when these things will be called over again, and when those that sinned most and suffered least, in this world, will receive according to their works. 1. The message delivered to the man of God was strange. His crime is recited, v. 21, 22. It was, in one word, disobedience to an express command. Judgment is given upon it: Thy carcase shall not come to the sepulchre of thy fathers, that is, "Thou shalt never reach thy own house, but shalt be a carcase quickly, nor shall thy dead body be brought to the place of thy fathers' sepulchres, to be interred." 2. Yet it was more strange that the old prophet himself should be the messenger. Of this we can give no account but that God would have it so, as he spoke to Balaam by his ass and read Saul his doom by the devil in Samuel's likeness. We may think God designed hereby, (1.) To startle the lying prophet, and make him sensible of his sin. The message could not but affect him the more when he himself had the delivering of it, and had so strong an impression made upon his spirit by it that he cried out, as one in an agony, v. 21. He had reason to think, if he must die for his disobedience in a small matter who sinned by surprise, of how much sorer punishment he should be thought worthy who had belied an angel of God and cheated a man of God by a deliberate forgery. If this were done to the green tree, what shall be done to the dry? Perhaps it had a good effect upon him. Those who preach God's wrath to others have hard hearts indeed if they fear it not themselves. (2.) To put the greater mortification upon the prophet that was deceived, and to show what those must expect who hearken to the great deceiver. Those that yield to him as a tempter will be terrified by him as a tormentor; whom he now fawns upon he will afterwards fly upon, and whom he now draws into sin he will do what he can to drive to despair.
Adam Clarke: Commentary on the Bible - 1831
13:11: An old prophet - Probably once a prophet of the Lord, who had fallen from his steadfastness, and yet not so deeply as to lose the knowledge of the true God, and join with Jeroboam in his idolatries. We find he was not at the king's sacrifice, though his sons were there; and perhaps even they were there, not as idolaters, but as spectators of what was done.
3 Kings (1 Kings) 13:14
Albert Barnes: Notes on the Bible - 1834
13:11: The truly pious Israelites quitted their homes when Jeroboam made his religious changes, and, proceeding to Jerusalem, strengthened the kingdom of Rehoboam Ch2 10:16-17. This "old prophet" therefore, who, without being infirm in any way, had remained under Jeroboam, and was even content to dwell at Bethel - the chief seat of the new worship - was devoid of any deep and earnest religious feeling.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:11: an old prophet: Kg1 13:20, Kg1 13:21; Num 23:4, Num 23:5, Num 24:2; Sa1 10:11; Kg2 23:18; Eze 13:2, Eze 13:16; Mat 7:22; Pe2 2:16
sons: Heb. son
came: Ti1 3:5
Carl Friedrich Keil and Franz Delitzsch

Seduction of the man of God by an old prophet, and his consequent punishment. - 3Kings 13:11-19. The man of God had resisted the invitations of Jeroboam, and set out by a different road to return to Judah. An old prophet at Bethel heard from his sons what had taken place (the singular בנו יבוא as compared with the plural ויספּרוּם may be explained on the supposition that first of all one son related the matter to his father, and that then the other sons supported the account given by the first); had his ass saddled; hurried after him, and found him sitting under the terebinth (the tree well known from that event); invited him to come into his house and eat with him; and when the latter appealed to the divine prohibition, said to him (3Kings 13:18), "I am a prophet also as thou art, and an angel has said to me in the word of the Lord: Bring him back with thee into thy house, that he may eat and drink," and lied to him (לו כּחשׁ without a copula, because it is inserted as it were parenthetically, simply as an explanation) - then he went back with him, and ate and drank in his house.
John Gill
Now there dwelt an old prophet in Bethel,.... The Targum is, a false prophet, so Josephus (b); it is hard to say what he was, a good man or a bad man; if a good man, he was guilty of many things which are not in his favour, as dwelling in such an idolatrous place suffering his sons to attend idolatrous worship, and telling the man of God a premeditated lie; and yet there are several things which seem contrary to his being a bad man, and of an ill character, since he is called an old prophet, did not attend idolatrous worship, showed great respect to the man of God, had the word of God sent unto him concerning him, believed that what he had prophesied should come to pass, buried the man of God in his own grave, and desired his sons to bury him with him. In some copies his name is said to be Micah, as Kimchi observes, and other Jewish writers (c) say the same; though some take him to be Amaziah the priest of Bethel, and others Gersom the son of Moses (d), but without any foundation; though he now dwelt at Bethel, he was originally of Samaria, 4Kings 23:18,
and his sons came and told him all the works that the man of God had done that day in Bethel; that the altar was rent, and the ashes poured out, as he had said, and that Jeroboam's hand withered, and was restored upon his prayer to God:
the words which he had spoken unto the king; that one should be born of the family of David, Josiah by name, that should offer the idolatrous priests, and burn the bones of men upon that altar, and that that should be rent, and its ashes poured forth, which was done:
them they told also their father; gave him a particular account of his actions and words.
(b) Antiqu. l. 8. c. 9. sect. 1. (c) T. Bab. Sanhedrin, fol. 104. 1. (d) Shalshalet Hakabala, ut supra. (fol. 11. 1.) Shirhalbirim Rabba, fol. 10. 2.
John Wesley
A prophet - One to whom, and by whom God did sometimes impart his mind; as it is manifest from 3Kings 13:20-21, and one that had a respect to the Lord's holy prophets, and gave credit to their predictions: but whether he was a good man, may be doubted, seeing we find him in a downright lie, 3Kings 13:18. And altho' an holy prophet may possibly have continued in the kingdom of Israel, he would never have gone from his own habitation, to dwell at Beth - el, the chief seat of idolatry, unless with design to preach against it: which it is evident he did not; his sons seem to have been present at, and, and to have joined with others in that idolatrous worship.
Robert Jamieson, A. R. Fausset and David Brown
Now there dwelt an old prophet in Beth-el--If this were a true prophet, he was a bad man.
13:1213:12: եւ խօսեցաւ ընդ նոսա հայրն նոցա եւ ասէ. Ընդ ո՞ր ճանապարհ գնաց։ Եւ ցուցին նմա որդիք նորա ընդ ճանապարհն ընդ որ գնաց այրն Աստուծոյ որ եկեալ էր ՚ի Յուդայ[3611]։ [3611] Ոսկան. Զճանապարհն ընդ որ գնած... որ եկեալ էր ՚ի Յուդայէ։
12 Հայրը հարցրեց նրանց. «Ո՞ր ճանապարհով գնաց նա»: Որդիները ցոյց տուեցին նրան այն ճանապարհը, որով գնացել էր Յուդայի երկրից եկած Աստծու մարդը:
12 Անոնց հայրը անոնց ըսաւ. «Ո՞ր ճամբայէն գնաց»։ Անոր որդիները Յուդայէն եկող Աստուծոյ մարդուն գացած ճամբան տեսեր էին*։
Եւ խօսեցաւ ընդ նոսա հայրն նոցա եւ ասէ. Ընդ ո՞ր ճանապարհ գնաց: Եւ ցուցին նմա որդիք նորա զճանապարհն ընդ որ գնաց այրն Աստուծոյ որ եկեալ էր ի Յուդայ:

13:12: եւ խօսեցաւ ընդ նոսա հայրն նոցա եւ ասէ. Ընդ ո՞ր ճանապարհ գնաց։ Եւ ցուցին նմա որդիք նորա ընդ ճանապարհն ընդ որ գնաց այրն Աստուծոյ որ եկեալ էր ՚ի Յուդայ[3611]։
[3611] Ոսկան. Զճանապարհն ընդ որ գնած... որ եկեալ էր ՚ի Յուդայէ։
12 Հայրը հարցրեց նրանց. «Ո՞ր ճանապարհով գնաց նա»: Որդիները ցոյց տուեցին նրան այն ճանապարհը, որով գնացել էր Յուդայի երկրից եկած Աստծու մարդը:
12 Անոնց հայրը անոնց ըսաւ. «Ո՞ր ճամբայէն գնաց»։ Անոր որդիները Յուդայէն եկող Աստուծոյ մարդուն գացած ճամբան տեսեր էին*։
zohrab-1805▾ eastern-1994▾ western am▾
13:1213:12 И спросил их отец их: какою дорогою он пошел? И показали сыновья его, какою дорогою пошел человек Божий, приходивший из Иудеи.
13:12 καὶ και and; even ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward αὐτοὺς αυτος he; him ὁ ο the πατὴρ πατηρ father αὐτῶν αυτος he; him λέγων λεγω tell; declare ποίᾳ ποιος of what kind; which ὁδῷ οδος way; journey πεπόρευται πορευομαι travel; go καὶ και and; even δεικνύουσιν δεικνυω show αὐτῷ αυτος he; him οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him τὴν ο the ὁδὸν οδος way; journey ἐν εν in ᾗ ος who; what ἀνῆλθεν ανερχομαι go up ὁ ο the ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God ὁ ο the ἐλθὼν ερχομαι come; go ἐξ εκ from; out of Ιουδα ιουδα Iouda; Iutha
13:12 וַ wa וְ and יְדַבֵּ֤ר yᵊḏabbˈēr דבר speak אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to אֲבִיהֶ֔ם ʔᵃvîhˈem אָב father אֵֽי־ ʔˈê- אֵי where זֶ֥ה zˌeh זֶה this הַ ha הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way הָלָ֑ךְ hālˈāḵ הלך walk וַ wa וְ and יִּרְא֣וּ yyirʔˈû ראה see בָנָ֗יו vānˈāʸw בֵּן son אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הָלַךְ֙ hālaḵ הלך walk אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֖א bˌā בוא come מִ mi מִן from יהוּדָֽה׃ yhûḏˈā יְהוּדָה Judah
13:12. et dixit eis pater eorum per quam viam abiit ostenderunt ei filii sui viam per quam abierat vir Dei qui venerat de IudaAnd their father said to them: What way went he? His sons shewed him the way by which the man of God went, who came out of Juda.
12. And their father said unto them, What way went he? Now his sons had seen what way the man of God went, which came from Judah.
And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah:

13:12 И спросил их отец их: какою дорогою он пошел? И показали сыновья его, какою дорогою пошел человек Божий, приходивший из Иудеи.
13:12
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
ο the
πατὴρ πατηρ father
αὐτῶν αυτος he; him
λέγων λεγω tell; declare
ποίᾳ ποιος of what kind; which
ὁδῷ οδος way; journey
πεπόρευται πορευομαι travel; go
καὶ και and; even
δεικνύουσιν δεικνυω show
αὐτῷ αυτος he; him
οἱ ο the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
τὴν ο the
ὁδὸν οδος way; journey
ἐν εν in
ος who; what
ἀνῆλθεν ανερχομαι go up
ο the
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
ο the
ἐλθὼν ερχομαι come; go
ἐξ εκ from; out of
Ιουδα ιουδα Iouda; Iutha
13:12
וַ wa וְ and
יְדַבֵּ֤ר yᵊḏabbˈēr דבר speak
אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to
אֲבִיהֶ֔ם ʔᵃvîhˈem אָב father
אֵֽי־ ʔˈê- אֵי where
זֶ֥ה zˌeh זֶה this
הַ ha הַ the
דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way
הָלָ֑ךְ hālˈāḵ הלך walk
וַ wa וְ and
יִּרְא֣וּ yyirʔˈû ראה see
בָנָ֗יו vānˈāʸw בֵּן son
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הָלַךְ֙ hālaḵ הלך walk
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֖א bˌā בוא come
מִ mi מִן from
יהוּדָֽה׃ yhûḏˈā יְהוּדָה Judah
13:12. et dixit eis pater eorum per quam viam abiit ostenderunt ei filii sui viam per quam abierat vir Dei qui venerat de Iuda
And their father said to them: What way went he? His sons shewed him the way by which the man of God went, who came out of Juda.
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jg▾ all ▾
John Gill
And their father said unto them, what way went he?.... Having a strong inclination to see him, and converse with him:
for his sons had seen what way the man of God went which came from Judah; they took notice of it; and, as the Targum, they showed it to their father.
13:1313:13: Եւ ասէ ցորդիս իւր. Կազմեցէ՛ք զէշն։ Եւ կազմեցին նմա էշ. եւ ել ՚ի նա.
13 Նա ասաց որդիներին. «Թամբեցէ՛ք էշը»: Թամբեցին էշը, եւ նա նստեց էշի վրայ,
13 Իր որդիներուն ըսաւ. «Էշը պատրաստեցէ՛ք ինծի»։ Անոնք անոր համար էշը պատրաստեցին։ Անիկա վրան հեծաւ
Եւ ասէ ցորդիս իւր. Կազմեցէք զէշն: Եւ կազմեցին նմա էշ, եւ ել ի նա:

13:13: Եւ ասէ ցորդիս իւր. Կազմեցէ՛ք զէշն։ Եւ կազմեցին նմա էշ. եւ ել ՚ի նա.
13 Նա ասաց որդիներին. «Թամբեցէ՛ք էշը»: Թամբեցին էշը, եւ նա նստեց էշի վրայ,
13 Իր որդիներուն ըսաւ. «Էշը պատրաստեցէ՛ք ինծի»։ Անոնք անոր համար էշը պատրաստեցին։ Անիկա վրան հեծաւ
zohrab-1805▾ eastern-1994▾ western am▾
13:1313:13 И сказал он сыновьям своим: оседлайте мне осла. И оседлали ему осла, и он сел на него.
13:13 καὶ και and; even εἶπεν επω say; speak τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him ἐπισάξατέ επισαττω me τὸν ο the ὄνον ονος donkey καὶ και and; even ἐπέσαξαν επισαττω he; him τὸν ο the ὄνον ονος donkey καὶ και and; even ἐπέβη επιβαινω mount; step on ἐπ᾿ επι in; on αὐτόν αυτος he; him
13:13 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֶל־ ʔel- אֶל to בָּנָ֔יו bānˈāʸw בֵּן son חִבְשׁוּ־ ḥivšû- חבשׁ saddle לִ֖י lˌî לְ to הַ ha הַ the חֲמֹ֑ור ḥᵃmˈôr חֲמֹור he-ass וַ wa וְ and יַּחְבְּשׁוּ־ yyaḥbᵊšû- חבשׁ saddle לֹ֣ו lˈô לְ to הַ ha הַ the חֲמֹ֔ור ḥᵃmˈôr חֲמֹור he-ass וַ wa וְ and יִּרְכַּ֖ב yyirkˌav רכב ride עָלָֽיו׃ ʕālˈāʸw עַל upon
13:13. et ait filiis suis sternite mihi asinum qui cum stravissent ascenditAnd he said to his sons: Saddle me the ass. And when they had saddled it, he got up,
13. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon.
And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon:

13:13 И сказал он сыновьям своим: оседлайте мне осла. И оседлали ему осла, и он сел на него.
13:13
καὶ και and; even
εἶπεν επω say; speak
τοῖς ο the
υἱοῖς υιος son
αὐτοῦ αυτος he; him
ἐπισάξατέ επισαττω me
τὸν ο the
ὄνον ονος donkey
καὶ και and; even
ἐπέσαξαν επισαττω he; him
τὸν ο the
ὄνον ονος donkey
καὶ και and; even
ἐπέβη επιβαινω mount; step on
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
13:13
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
בָּנָ֔יו bānˈāʸw בֵּן son
חִבְשׁוּ־ ḥivšû- חבשׁ saddle
לִ֖י lˌî לְ to
הַ ha הַ the
חֲמֹ֑ור ḥᵃmˈôr חֲמֹור he-ass
וַ wa וְ and
יַּחְבְּשׁוּ־ yyaḥbᵊšû- חבשׁ saddle
לֹ֣ו lˈô לְ to
הַ ha הַ the
חֲמֹ֔ור ḥᵃmˈôr חֲמֹור he-ass
וַ wa וְ and
יִּרְכַּ֖ב yyirkˌav רכב ride
עָלָֽיו׃ ʕālˈāʸw עַל upon
13:13. et ait filiis suis sternite mihi asinum qui cum stravissent ascendit
And he said to his sons: Saddle me the ass. And when they had saddled it, he got up,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:13: Kg1 13:27; Num 22:21; Jdg 5:10, Jdg 10:4; Sa2 19:26
John Gill
And he said unto his sons, saddle me the ass,.... Which he used to ride on; intimating he had a mind to ride after him, and overtake him, as he might reasonably think he might, since the man of God was on foot:
so they saddled him the ass, and he rode thereon; after the man of God, taking the way his sons directed.
13:1413:14: եւ գնաց զհետ առնն Աստուծոյ, եւ եգիտ զնա նստեալ ընդ կաղնւովն. եւ ասէ ցնա. Եթէ դո՞ւ իցես այրն Աստուծոյ եկեալ ՚ի Յուդայ։ Եւ ասէ. Ե՛ս եմ։
14 գնաց Աստծու մարդու յետեւից եւ նրան գտաւ կաղնու տակ նստած: Ծերը հարցրեց. «Դո՞ւ ես Յուդայի երկրից եկած Աստծու մարդը»: Սա ասաց. «Ես եմ»:
14 Եւ Աստուծոյ մարդուն ետեւէն գնաց ու զանիկա բեւեկնիի մը տակ նստած գտաւ ու անոր ըսաւ. «Յուդայէն եկող Աստուծոյ մարդը դո՞ւն ես»։ Անիկա ըսաւ. «Ես եմ»։
եւ գնաց զհետ առնն Աստուծոյ, եւ եգիտ զնա նստեալ ընդ կաղնւովն, եւ ասէ ցնա. Եթէ դո՞ւ իցես այրն Աստուծոյ եկեալ ի Յուդայ: Եւ ասէ. Ես եմ:

13:14: եւ գնաց զհետ առնն Աստուծոյ, եւ եգիտ զնա նստեալ ընդ կաղնւովն. եւ ասէ ցնա. Եթէ դո՞ւ իցես այրն Աստուծոյ եկեալ ՚ի Յուդայ։ Եւ ասէ. Ե՛ս եմ։
14 գնաց Աստծու մարդու յետեւից եւ նրան գտաւ կաղնու տակ նստած: Ծերը հարցրեց. «Դո՞ւ ես Յուդայի երկրից եկած Աստծու մարդը»: Սա ասաց. «Ես եմ»:
14 Եւ Աստուծոյ մարդուն ետեւէն գնաց ու զանիկա բեւեկնիի մը տակ նստած գտաւ ու անոր ըսաւ. «Յուդայէն եկող Աստուծոյ մարդը դո՞ւն ես»։ Անիկա ըսաւ. «Ես եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:1413:14 И поехал за человеком Божиим, и нашел его сидящего под дубом, и сказал ему: ты ли человек Божий, пришедший из Иудеи? И сказал тот: я.
13:14 καὶ και and; even ἐπορεύθη πορευομαι travel; go κατόπισθεν κατοπισθεν the ἀνθρώπου ανθρωπος person; human τοῦ ο the θεοῦ θεος God καὶ και and; even εὗρεν ευρισκω find αὐτὸν αυτος he; him καθήμενον καθημαι sit; settle ὑπὸ υπο under; by δρῦν δρυς and; even εἶπεν επω say; speak αὐτῷ αυτος he; him εἰ ει if; whether σὺ συ you εἶ ειμι be ὁ ο the ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God ὁ ο the ἐληλυθὼς ερχομαι come; go ἐξ εκ from; out of Ιουδα ιουδα Iouda; Iutha καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἐγώ εγω I
13:14 וַ wa וְ and יֵּ֗לֶךְ yyˈēleḵ הלך walk אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יִּ֨מְצָאֵ֔הוּ yyˌimṣāʔˈēhû מצא find יֹשֵׁ֖ב yōšˌēv ישׁב sit תַּ֣חַת tˈaḥaṯ תַּחַת under part הָ hā הַ the אֵלָ֑ה ʔēlˈā אֵלָה big tree וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to הַ ha הֲ [interrogative] אַתָּ֧ה ʔattˈā אַתָּה you אִישׁ־ ʔîš- אִישׁ man הָ hā הַ the אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֥אתָ bˌāṯā בוא come מִֽ mˈi מִן from יהוּדָ֖ה yhûḏˌā יְהוּדָה Judah וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אָֽנִי׃ ʔˈānî אֲנִי i
13:14. et abiit post virum Dei et invenit eum sedentem subtus terebinthum et ait illi tune es vir Dei qui venisti de Iuda respondit ille ego sumAnd went after the man of God, and found him sitting under a turpentine tree: and he said to him: Art thou the man of God who camest from Juda? He answered: I am.
14. And he went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am.
And went after the man of God, and found him sitting under an oak: and he said unto him, [Art] thou the man of God that camest from Judah? And he said, I:

13:14 И поехал за человеком Божиим, и нашел его сидящего под дубом, и сказал ему: ты ли человек Божий, пришедший из Иудеи? И сказал тот: я.
13:14
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
κατόπισθεν κατοπισθεν the
ἀνθρώπου ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
εὗρεν ευρισκω find
αὐτὸν αυτος he; him
καθήμενον καθημαι sit; settle
ὑπὸ υπο under; by
δρῦν δρυς and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
εἰ ει if; whether
σὺ συ you
εἶ ειμι be
ο the
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
ο the
ἐληλυθὼς ερχομαι come; go
ἐξ εκ from; out of
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ἐγώ εγω I
13:14
וַ wa וְ and
יֵּ֗לֶךְ yyˈēleḵ הלך walk
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יִּ֨מְצָאֵ֔הוּ yyˌimṣāʔˈēhû מצא find
יֹשֵׁ֖ב yōšˌēv ישׁב sit
תַּ֣חַת tˈaḥaṯ תַּחַת under part
הָ הַ the
אֵלָ֑ה ʔēlˈā אֵלָה big tree
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלָ֗יו ʔēlˈāʸw אֶל to
הַ ha הֲ [interrogative]
אַתָּ֧ה ʔattˈā אַתָּה you
אִישׁ־ ʔîš- אִישׁ man
הָ הַ the
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֥אתָ bˌāṯā בוא come
מִֽ mˈi מִן from
יהוּדָ֖ה yhûḏˌā יְהוּדָה Judah
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אָֽנִי׃ ʔˈānî אֲנִי i
13:14. et abiit post virum Dei et invenit eum sedentem subtus terebinthum et ait illi tune es vir Dei qui venisti de Iuda respondit ille ego sum
And went after the man of God, and found him sitting under a turpentine tree: and he said to him: Art thou the man of God who camest from Juda? He answered: I am.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Узнав от сыновей о пророке Иудейском, его предсказании и действиях в Вефиле, Вефильский пророк отправляется вслед за ним и находит его сидящим под дубом (LXX: υπό δρυ̃ν), - евр. эла - собственно; теревинф (Vulg: terebinthus) - "похожее на дуб, дерево с вечнозелеными листьями и гроздеобразными плодами, достигает значительной высоты, почему и служит для топографических определений: Быт. XXXV:4; Суд. VI:11, 19; 1: Цар. XVII:2, 9" (Гезениус). Здесь говорится об известном в Вефиле теревинфе (га-эла - с членом), может быть, тождественным с тем, под которым погребена была кормилица Ревекки, Девора (Быт. XXXV:8).
Adam Clarke: Commentary on the Bible - 1831
13:14: And went after the man of God - I can hardly think that this was with any evil design. His sons had given him such an account of the prediction, the power, and influence of this prophet, that he wished to have a particular acquaintance with him, in order that he might get farther information relative to the solemn import of the prophecy which he had denounced against the idolatry at Beth-el. This good man could not have been an object of the old prophet's malevolence.
3 Kings (1 Kings) 13:18
Albert Barnes: Notes on the Bible - 1834
13:14: Under an oak - literally, "under the oak," or "the terebinth-tree." There was a single well-known tree of the kind, standing by itself in the vicinity of Bethel, which the author supposed his readers to be acquainted with.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:14: sitting: Kg1 19:4; Joh 4:6, Joh 4:34; Co1 4:11, Co1 4:12; Co2 11:27; Phi 4:12, Phi 4:13
Art thou: Kg1 13:1
John Gill
And went after the man of God, and found him sitting under an oak,.... To shelter him from the heat, and being faint, hungry, and thirsty; so the ancients of old made use of oaks for a covering, before houses were invented (e); thus Abraham pitched his tent in the plain, or under the oak, of Mamre, Gen 13:18.
and he said unto him, art thou the man of God that camest from Judah? which he might guess at from his habit, and from the description his sons had given of him:
and he said, I am; owned himself to be the person he inquired after.
(e) Suidas in voce
13:1513:15: Եւ ասէ ցնա. Ե՛կ ընդ իս ՚ի տուն, եւ կե՛ր հաց։
15 Նա ասաց. «Ե՛կ ինձ հետ տուն եւ հա՛ց կեր»:
15 Ծերը անոր ըսաւ. «Ինծի հետ տուն եկո՛ւր ու հաց կե՛ր»։
Եւ ասէ ցնա. Եկ ընդ իս ի տուն, եւ կեր հաց:

13:15: Եւ ասէ ցնա. Ե՛կ ընդ իս ՚ի տուն, եւ կե՛ր հաց։
15 Նա ասաց. «Ե՛կ ինձ հետ տուն եւ հա՛ց կեր»:
15 Ծերը անոր ըսաւ. «Ինծի հետ տուն եկո՛ւր ու հաց կե՛ր»։
zohrab-1805▾ eastern-1994▾ western am▾
13:1513:15 И сказал ему: зайди ко мне в дом и поешь хлеба.
13:15 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him δεῦρο δευρο come on; this point μετ᾿ μετα with; amid ἐμοῦ εμου my καὶ και and; even φάγε φαγω swallow; eat ἄρτον αρτος bread; loaves
13:15 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to לֵ֥ךְ lˌēḵ הלך walk אִתִּ֖י ʔittˌî אֵת together with הַ ha הַ the בָּ֑יְתָה bbˈāyᵊṯā בַּיִת house וֶ we וְ and אֱכֹ֖ל ʔᵉḵˌōl אכל eat לָֽחֶם׃ lˈāḥem לֶחֶם bread
13:15. dixit ad eum veni mecum domum ut comedas panemAnd he said to him: Come home with me to eat bread.
15. Then he said unto him, Come home with me, and eat bread.
Then he said unto him, Come home with me, and eat bread:

13:15 И сказал ему: зайди ко мне в дом и поешь хлеба.
13:15
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
δεῦρο δευρο come on; this point
μετ᾿ μετα with; amid
ἐμοῦ εμου my
καὶ και and; even
φάγε φαγω swallow; eat
ἄρτον αρτος bread; loaves
13:15
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלָ֔יו ʔēlˈāʸw אֶל to
לֵ֥ךְ lˌēḵ הלך walk
אִתִּ֖י ʔittˌî אֵת together with
הַ ha הַ the
בָּ֑יְתָה bbˈāyᵊṯā בַּיִת house
וֶ we וְ and
אֱכֹ֖ל ʔᵉḵˌōl אכל eat
לָֽחֶם׃ lˈāḥem לֶחֶם bread
13:15. dixit ad eum veni mecum domum ut comedas panem
And he said to him: Come home with me to eat bread.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-18: Когда на просьбу Вефильского пророка зайти к нему для вкушения пищи (ст. 15) иудейский пророк отвечает отказом, повторяя сказанное им Иеровоаму (16-17, ср. 9), пророк Вефильский так мотивирует свое приглашение: "и я пророк такой же, как и ты, и Ангел говорил мне словом Господним и сказал: вороти его к себе в дом" (ст. 18); если утверждение, что он пророк, соответствует истине и подтверждается далее полученным им откровением (ст. 20-22), то ссылка на повеление возвратить пророка - ложь, хотя и употребленная без дурных целей. Но здесь, как и во всем рассказе, характерно для библейского воззрения на откровение выражение "слово Иеговы" (ст. 1, 9, 17-18), как обозначение и олицетворение реально действующей силы Божией, как предизображение новозаветного Логоса; с другой стороны, знаменательно посредническое участие при откровении Ангела (ст. 18): эта идея тоже не раз выступает в Ветхом Завете - у пророков Иезекииля, Даниила, Захарии (см. в диссертации А. Глаголева, Ветхозаветное библейское учение об ангелах, Киев, 1900, с. 305-404).
Geneva 1599
Then he said unto him, (g) Come home with me, and eat bread.
(g) This he did of a simple mind, thinking it his duty to declare friendship to a prophet.
John Gill
Then said he unto him, come home with me, and eat bread. In which invitation no doubt he was hearty, and might have no ill design in it, only to have some conversation with him, as being a good man, and a prophet of the Lord, especially upon the subject of his prophecies at Bethel.
13:1613:16: Եւ ասէ. Ո՛չ կարեմ դառնալ ընդ քեզ, եւ ո՛չ գալ ընդ քեզ. եւ ո՛չ կերայց հաց եւ ո՛չ արբից ջուր ՚ի տեղւոջս յայսմիկ.
16 Սա ասաց. «Չեմ կարող քեզ հետ վերադառնալ եւ քեզ մօտ գալ, հաց ուտել ու ջուր խմել այնտեղ,
16 Մարդը ըսաւ. «Քեզի հետ չեմ կրնար դառնալ ու քու տունդ մտնել, ո՛չ ալ այստեղ քեզի հետ հաց պիտի ուտեմ, ջուր ալ պիտի չխմեմ
Եւ ասէ. Ոչ կարեմ դառնալ ընդ քեզ եւ ոչ գալ ընդ քեզ, եւ ոչ կերայց հաց եւ ոչ արբից ջուր ի տեղւոջս յայսմիկ:

13:16: Եւ ասէ. Ո՛չ կարեմ դառնալ ընդ քեզ, եւ ո՛չ գալ ընդ քեզ. եւ ո՛չ կերայց հաց եւ ո՛չ արբից ջուր ՚ի տեղւոջս յայսմիկ.
16 Սա ասաց. «Չեմ կարող քեզ հետ վերադառնալ եւ քեզ մօտ գալ, հաց ուտել ու ջուր խմել այնտեղ,
16 Մարդը ըսաւ. «Քեզի հետ չեմ կրնար դառնալ ու քու տունդ մտնել, ո՛չ ալ այստեղ քեզի հետ հաց պիտի ուտեմ, ջուր ալ պիտի չխմեմ
zohrab-1805▾ eastern-1994▾ western am▾
13:1613:16 Тот сказал: я не могу возвратиться с тобою и пойти к тебе; не буду есть хлеба и не буду пить у тебя воды в сем месте,
13:16 καὶ και and; even εἶπεν επω say; speak οὐ ου not μὴ μη not δύνωμαι δυναμαι able; can τοῦ ο the ἐπιστρέψαι επιστρεφω turn around; return μετὰ μετα with; amid σοῦ σου of you; your οὐδὲ ουδε not even; neither μὴ μη not φάγομαι εσθιω eat; consume ἄρτον αρτος bread; loaves οὐδὲ ουδε not even; neither πίομαι πινω drink ὕδωρ υδωρ water ἐν εν in τῷ ο the τόπῳ τοπος place; locality τούτῳ ουτος this; he
13:16 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say לֹ֥א lˌō לֹא not אוּכַ֛ל ʔûḵˈal יכל be able לָ lā לְ to שׁ֥וּב šˌûv שׁוב return אִתָּ֖ךְ ʔittˌāḵ אֵת together with וְ wᵊ וְ and לָ lā לְ to בֹ֣וא vˈô בוא come אִתָּ֑ךְ ʔittˈāḵ אֵת together with וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אֹ֣כַל ʔˈōḵal אכל eat לֶ֗חֶם lˈeḥem לֶחֶם bread וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אֶשְׁתֶּ֤ה ʔeštˈeh שׁתה drink אִתְּךָ֙ ʔittᵊḵˌā אֵת together with מַ֔יִם mˈayim מַיִם water בַּ ba בְּ in † הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
13:16. qui ait non possum reverti neque venire tecum nec comedam panem nec bibam aquam in loco istoBut he said: I must not return, nor go with thee, neither will I eat bread, or drink water in this place:
16. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place:
And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place:

13:16 Тот сказал: я не могу возвратиться с тобою и пойти к тебе; не буду есть хлеба и не буду пить у тебя воды в сем месте,
13:16
καὶ και and; even
εἶπεν επω say; speak
οὐ ου not
μὴ μη not
δύνωμαι δυναμαι able; can
τοῦ ο the
ἐπιστρέψαι επιστρεφω turn around; return
μετὰ μετα with; amid
σοῦ σου of you; your
οὐδὲ ουδε not even; neither
μὴ μη not
φάγομαι εσθιω eat; consume
ἄρτον αρτος bread; loaves
οὐδὲ ουδε not even; neither
πίομαι πινω drink
ὕδωρ υδωρ water
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
τούτῳ ουτος this; he
13:16
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
לֹ֥א lˌō לֹא not
אוּכַ֛ל ʔûḵˈal יכל be able
לָ לְ to
שׁ֥וּב šˌûv שׁוב return
אִתָּ֖ךְ ʔittˌāḵ אֵת together with
וְ wᵊ וְ and
לָ לְ to
בֹ֣וא vˈô בוא come
אִתָּ֑ךְ ʔittˈāḵ אֵת together with
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
אֹ֣כַל ʔˈōḵal אכל eat
לֶ֗חֶם lˈeḥem לֶחֶם bread
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
אֶשְׁתֶּ֤ה ʔeštˈeh שׁתה drink
אִתְּךָ֙ ʔittᵊḵˌā אֵת together with
מַ֔יִם mˈayim מַיִם water
בַּ ba בְּ in
הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
13:16. qui ait non possum reverti neque venire tecum nec comedam panem nec bibam aquam in loco isto
But he said: I must not return, nor go with thee, neither will I eat bread, or drink water in this place:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:16: Kg1 13:8, Kg1 13:9; Gen 3:1-3; Num 22:13, Num 22:19; Mat 4:10, Mat 16:23
John Gill
And he said, I may not return with thee, nor go in with thee,.... Into the city, and into his house in it, being such an idolatrous place, and especially being forbidden of God:
neither will I eat bread nor drink water with thee in this place; he was resolute and determined to abide by the commandment of the Lord, though there is reason to believe that he was now both hungry and thirsty.
13:1713:17: զի ա՛յնպէս հրաման տուեալ է ինձ բանիւ Տեառն եւ ասացեալ, թէ մի՛ ուտիցես անդ հաց, եւ մի՛ ըմպիցես ջուր. եւ մի՛ դառնայցես ընդ նոյն ճանապարհ ընդ որ երթայցես։
17 քանզի Տէրն ինձ այսպիսի հրաման է տուել. “Հաց չուտես այդտեղ, ջուր չխմես եւ չվերադառնաս այն ճանապարհով, որով գնացել ես”»:
17 Վասն զի Տէրոջը խօսքովը ինծի ըսուեցաւ. ‘Հոն հաց չուտես, ջուր ալ չխմես ու գացած ճամբայէդ չդառնաս’»։
զի այնպէս հրաման տուեալ է ինձ բանիւ Տեառն եւ ասացեալ, թէ` Մի՛ ուտիցես անդ հաց, եւ մի՛ ըմպիցես ջուր, եւ մի՛ դառնայցես ընդ նոյն ճանապարհ ընդ որ երթայցես:

13:17: զի ա՛յնպէս հրաման տուեալ է ինձ բանիւ Տեառն եւ ասացեալ, թէ մի՛ ուտիցես անդ հաց, եւ մի՛ ըմպիցես ջուր. եւ մի՛ դառնայցես ընդ նոյն ճանապարհ ընդ որ երթայցես։
17 քանզի Տէրն ինձ այսպիսի հրաման է տուել. “Հաց չուտես այդտեղ, ջուր չխմես եւ չվերադառնաս այն ճանապարհով, որով գնացել ես”»:
17 Վասն զի Տէրոջը խօսքովը ինծի ըսուեցաւ. ‘Հոն հաց չուտես, ջուր ալ չխմես ու գացած ճամբայէդ չդառնաս’»։
zohrab-1805▾ eastern-1994▾ western am▾
13:1713:17 ибо словом Господним сказано мне: >.
13:17 ὅτι οτι since; that οὕτως ουτως so; this way ἐντέταλταί εντελλομαι direct; enjoin μοι μοι me ἐν εν in λόγῳ λογος word; log κύριος κυριος lord; master λέγων λεγω tell; declare μὴ μη not φάγῃς φαγω swallow; eat ἄρτον αρτος bread; loaves ἐκεῖ εκει there καὶ και and; even μὴ μη not πίῃς πινω drink ὕδωρ υδωρ water ἐκεῖ εκει there καὶ και and; even μὴ μη not ἐπιστρέψῃς επιστρεφω turn around; return ἐν εν in τῇ ο the ὁδῷ οδος way; journey ᾗ ος who; what ἐπορεύθης πορευομαι travel; go ἐν εν in αὐτῇ αυτος he; him
13:17 כִּֽי־ kˈî- כִּי that דָבָ֤ר ḏāvˈār דָּבָר word אֵלַי֙ ʔēlˌay אֶל to בִּ bi בְּ in דְבַ֣ר ḏᵊvˈar דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לֹֽא־ lˈō- לֹא not תֹאכַ֣ל ṯōḵˈal אכל eat לֶ֔חֶם lˈeḥem לֶחֶם bread וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תִשְׁתֶּ֥ה ṯištˌeh שׁתה drink שָׁ֖ם šˌām שָׁם there מָ֑יִם mˈāyim מַיִם water לֹא־ lō- לֹא not תָשׁ֣וּב ṯāšˈûv שׁוב return לָ lā לְ to לֶ֔כֶת lˈeḵeṯ הלך walk בַּ ba בְּ in † הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָלַ֥כְתָּ hālˌaḵtā הלך walk בָּֽהּ׃ bˈāh בְּ in
13:17. quia locutus est Dominus ad me in sermone Domini dicens non comedes panem et non bibes ibi aquam nec reverteris per viam qua ierisBecause the Lord spoke to me, in the word of the Lord, saying: Thou shalt not eat bread, and thou shalt not drink water there, nor return by the way thou wentest.
17. for it was said to me by the word of the LORD, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest.
For it was said to me by the word of the LORD, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest:

13:17 ибо словом Господним сказано мне: <<не ешь хлеба и не пей там воды и не возвращайся тою дорогою, которою ты шел>>.
13:17
ὅτι οτι since; that
οὕτως ουτως so; this way
ἐντέταλταί εντελλομαι direct; enjoin
μοι μοι me
ἐν εν in
λόγῳ λογος word; log
κύριος κυριος lord; master
λέγων λεγω tell; declare
μὴ μη not
φάγῃς φαγω swallow; eat
ἄρτον αρτος bread; loaves
ἐκεῖ εκει there
καὶ και and; even
μὴ μη not
πίῃς πινω drink
ὕδωρ υδωρ water
ἐκεῖ εκει there
καὶ και and; even
μὴ μη not
ἐπιστρέψῃς επιστρεφω turn around; return
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
ος who; what
ἐπορεύθης πορευομαι travel; go
ἐν εν in
αὐτῇ αυτος he; him
13:17
כִּֽי־ kˈî- כִּי that
דָבָ֤ר ḏāvˈār דָּבָר word
אֵלַי֙ ʔēlˌay אֶל to
בִּ bi בְּ in
דְבַ֣ר ḏᵊvˈar דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לֹֽא־ lˈō- לֹא not
תֹאכַ֣ל ṯōḵˈal אכל eat
לֶ֔חֶם lˈeḥem לֶחֶם bread
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תִשְׁתֶּ֥ה ṯištˌeh שׁתה drink
שָׁ֖ם šˌām שָׁם there
מָ֑יִם mˈāyim מַיִם water
לֹא־ lō- לֹא not
תָשׁ֣וּב ṯāšˈûv שׁוב return
לָ לְ to
לֶ֔כֶת lˈeḵeṯ הלך walk
בַּ ba בְּ in
הַ the
דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הָלַ֥כְתָּ hālˌaḵtā הלך walk
בָּֽהּ׃ bˈāh בְּ in
13:17. quia locutus est Dominus ad me in sermone Domini dicens non comedes panem et non bibes ibi aquam nec reverteris per viam qua ieris
Because the Lord spoke to me, in the word of the Lord, saying: Thou shalt not eat bread, and thou shalt not drink water there, nor return by the way thou wentest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:17: It was: Heb. a word was
by the word: Kg1 13:1, Kg1 20:35; Th1 4:15
John Gill
For it was said to me by the word of the Lord,.... By the angel that was sent to him, who gave him his message and instructions; which he was persuaded came from the Lord himself, and therefore looked upon himself under obligation to regard them as such:
thou shall eat no bread, &c. the same that he observed to the king, 3Kings 13:9.
13:1813:18: Եւ ասէ ցնա. Եւ ե՛ս մարգարէ եմ իբրեւ զքեզ. եւ հրեշտակ Տեառն խօսեցաւ ընդ իս եւ ասէ. Դարձո՛ զնա առ քեզ ՚ի տուն քո, եւ կերիցէ հաց եւ արբցէ ջուր։ Եւ ստեաց նմա։
18 Նա ասաց նրան. «Ես էլ եմ մարգարէ քեզ պէս. Տիրոջ հրեշտակը խօսեց ինձ հետ՝ ասելով. “Նրան քեզ մօտ՝ քո տունը տար, թող հաց ուտի ու ջուր խմի”»:
18 Բայց ծերը ըսաւ անոր. «Ես ալ քեզի պէս մարգարէ եմ ու հրեշտակ մը ինծի հետ Տէրոջը խօսքովը խօսեցաւ ու ըսաւ. ‘Զանիկա քեզի հետ քու տունդ դարձո՛ւր, որպէս զի հաց ուտէ ու ջուր խմէ’». սակայն սուտ խօսեցաւ։
Եւ ասէ ցնա. Եւ ես մարգարէ եմ իբրեւ զքեզ. եւ հրեշտակ Տեառն խօսեցաւ ընդ իս եւ ասէ. Դարձո զնա առ քեզ ի տուն քո, եւ կերիցէ հաց եւ արբցէ ջուր: Եւ ստեաց նմա:

13:18: Եւ ասէ ցնա. Եւ ե՛ս մարգարէ եմ իբրեւ զքեզ. եւ հրեշտակ Տեառն խօսեցաւ ընդ իս եւ ասէ. Դարձո՛ զնա առ քեզ ՚ի տուն քո, եւ կերիցէ հաց եւ արբցէ ջուր։ Եւ ստեաց նմա։
18 Նա ասաց նրան. «Ես էլ եմ մարգարէ քեզ պէս. Տիրոջ հրեշտակը խօսեց ինձ հետ՝ ասելով. “Նրան քեզ մօտ՝ քո տունը տար, թող հաց ուտի ու ջուր խմի”»:
18 Բայց ծերը ըսաւ անոր. «Ես ալ քեզի պէս մարգարէ եմ ու հրեշտակ մը ինծի հետ Տէրոջը խօսքովը խօսեցաւ ու ըսաւ. ‘Զանիկա քեզի հետ քու տունդ դարձո՛ւր, որպէս զի հաց ուտէ ու ջուր խմէ’». սակայն սուտ խօսեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1813:18 И сказал он ему: и я пророк такой же, как ты, и Ангел говорил мне словом Господним, и сказал: >.~--- Он солгал ему.
13:18 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him κἀγὼ καγω and I προφήτης προφητης prophet εἰμὶ ειμι be καθὼς καθως just as / like σύ συ you καὶ και and; even ἄγγελος αγγελος messenger λελάληκεν λαλεω talk; speak πρός προς to; toward με με me ἐν εν in ῥήματι ρημα statement; phrase κυρίου κυριος lord; master λέγων λεγω tell; declare ἐπίστρεψον επιστρεφω turn around; return αὐτὸν αυτος he; him πρὸς προς to; toward σεαυτὸν σεαυτου of yourself εἰς εις into; for τὸν ο the οἶκόν οικος home; household σου σου of you; your καὶ και and; even φαγέτω εσθιω eat; consume ἄρτον αρτος bread; loaves καὶ και and; even πιέτω πινω drink ὕδωρ υδωρ water καὶ και and; even ἐψεύσατο ψευδομαι lie αὐτῷ αυτος he; him
13:18 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֗ו lˈô לְ to גַּם־ gam- גַּם even אֲנִ֣י ʔᵃnˈî אֲנִי i נָבִיא֮ nāvî נָבִיא prophet כָּמֹוךָ֒ kāmôḵˌā כְּמֹו like וּ û וְ and מַלְאָ֡ךְ malʔˈāḵ מַלְאָךְ messenger דִּבֶּ֣ר dibbˈer דבר speak אֵלַי֩ ʔēlˌay אֶל to בִּ bi בְּ in דְבַ֨ר ḏᵊvˌar דָּבָר word יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say הֲשִׁבֵ֤הוּ hᵃšivˈēhû שׁוב return אִתְּךָ֙ ʔittᵊḵˌā אֵת together with אֶל־ ʔel- אֶל to בֵּיתֶ֔ךָ bêṯˈeḵā בַּיִת house וְ wᵊ וְ and יֹ֥אכַל yˌōḵal אכל eat לֶ֖חֶם lˌeḥem לֶחֶם bread וְ wᵊ וְ and יֵ֣שְׁתְּ yˈēšt שׁתה drink מָ֑יִם mˈāyim מַיִם water כִּחֵ֖שׁ kiḥˌēš כחשׁ grow lean לֹֽו׃ lˈô לְ to
13:18. qui ait illi et ego propheta sum similis tui et angelus locutus est mihi in sermone Domini dicens reduc eum tecum in domum tuam et comedat panem et bibat aquam fefellit eumHe said to him: I also am a prophet like unto thee: and an angel spoke to me, in the word of the Lord, saying: Bring him back with thee into thy house, that he may eat bread, and drink water. He deceived him,
18. And he said unto him, I also am a prophet as thou art; and an angel spake unto me by the word of the LORD, saying, Bring him back with thee into thine house, that he may eat bread and drink water. he lied unto him.
He said unto him, I [am] a prophet also as thou [art]; and an angel spake unto me by the word of the LORD, saying, Bring him back with thee into thine house, that he may eat bread and drink water. [But] he lied unto him:

13:18 И сказал он ему: и я пророк такой же, как ты, и Ангел говорил мне словом Господним, и сказал: <<вороти его к себе в дом; пусть поест он хлеба и напьется воды>>.~--- Он солгал ему.
13:18
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
κἀγὼ καγω and I
προφήτης προφητης prophet
εἰμὶ ειμι be
καθὼς καθως just as / like
σύ συ you
καὶ και and; even
ἄγγελος αγγελος messenger
λελάληκεν λαλεω talk; speak
πρός προς to; toward
με με me
ἐν εν in
ῥήματι ρημα statement; phrase
κυρίου κυριος lord; master
λέγων λεγω tell; declare
ἐπίστρεψον επιστρεφω turn around; return
αὐτὸν αυτος he; him
πρὸς προς to; toward
σεαυτὸν σεαυτου of yourself
εἰς εις into; for
τὸν ο the
οἶκόν οικος home; household
σου σου of you; your
καὶ και and; even
φαγέτω εσθιω eat; consume
ἄρτον αρτος bread; loaves
καὶ και and; even
πιέτω πινω drink
ὕδωρ υδωρ water
καὶ και and; even
ἐψεύσατο ψευδομαι lie
αὐτῷ αυτος he; him
13:18
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֗ו lˈô לְ to
גַּם־ gam- גַּם even
אֲנִ֣י ʔᵃnˈî אֲנִי i
נָבִיא֮ nāvî נָבִיא prophet
כָּמֹוךָ֒ kāmôḵˌā כְּמֹו like
וּ û וְ and
מַלְאָ֡ךְ malʔˈāḵ מַלְאָךְ messenger
דִּבֶּ֣ר dibbˈer דבר speak
אֵלַי֩ ʔēlˌay אֶל to
בִּ bi בְּ in
דְבַ֨ר ḏᵊvˌar דָּבָר word
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
הֲשִׁבֵ֤הוּ hᵃšivˈēhû שׁוב return
אִתְּךָ֙ ʔittᵊḵˌā אֵת together with
אֶל־ ʔel- אֶל to
בֵּיתֶ֔ךָ bêṯˈeḵā בַּיִת house
וְ wᵊ וְ and
יֹ֥אכַל yˌōḵal אכל eat
לֶ֖חֶם lˌeḥem לֶחֶם bread
וְ wᵊ וְ and
יֵ֣שְׁתְּ yˈēšt שׁתה drink
מָ֑יִם mˈāyim מַיִם water
כִּחֵ֖שׁ kiḥˌēš כחשׁ grow lean
לֹֽו׃ lˈô לְ to
13:18. qui ait illi et ego propheta sum similis tui et angelus locutus est mihi in sermone Domini dicens reduc eum tecum in domum tuam et comedat panem et bibat aquam fefellit eum
He said to him: I also am a prophet like unto thee: and an angel spoke to me, in the word of the Lord, saying: Bring him back with thee into thy house, that he may eat bread, and drink water. He deceived him,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:18: An angel spake unto me - That he lied unto him is here expressly asserted, and is amply proved by the event. But why should he deceive him? The simple principle of curiosity to know all about this prediction, and the strange facts which had taken place, of which he had heard at second hand by means of his sons, was sufficient to induce such a person to get the intelligence he wished by any means. We may add to this, that, as he found the man of God sitting under an oak, probably faint with fatigue and fasting, for he had had no refreshment, his humanity might have led him to practice this deception, in order to persuade him to take some refreshment. Having fallen from God, as I have supposed, Kg1 13:11, his own tenderness of conscience was gone; and he would not scruple to do a moral evil, if even a temporal good could come of it. Again, is it not possible that the old prophet was himself deceived? for, though he lied unto him, it is possible that he was not conscious of his lie, for Satan, as an angel of light, might have deceived him in order to lead him to deceive the other. He does not say, as the man of God did, It was said to me by the word of the Lord; no: but, An angel spake unto me by the word of the Lord. And I think it very likely that an angel did appear to him on the occasion; an angel of darkness and idolatry, in the garb of an angel of light, who wished to use him as an instrument to bring discredit on the awful transactions which had lately taken place, and to destroy him who had foretold the destruction of his power and influence.
3 Kings (1 Kings) 13:19
Albert Barnes: Notes on the Bible - 1834
13:18: But he lied unto him - It is always to be remembered that the prophetic gift might co-exist with various degrees of moral imperfection in the person possessing it. Note especially the case of Balaam.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:18: an angel: Num 22:35; Jdg 6:11, Jdg 6:12, Jdg 13:3
But: Gen 3:4, Gen 3:5; Isa 9:15; Jer 5:12, Jer 5:31, Jer 23:14, Jer 23:17, Jer 23:32, Jer 28:15, Jer 28:16; Eze 13:9, Eze 13:10, Eze 13:22; Mat 7:15, Mat 24:24; Rom 16:18; Co2 11:3, Co2 11:13-15; Pe2 2:1; Jo1 4:1; Rev 19:20
Geneva 1599
He said unto him, I [am] a prophet also as thou [art]; and an (h) angel spake unto me by the word of the LORD, saying, Bring him back with thee into thine house, that he may eat bread and drink water. [But] he lied unto him.
(h) His fault is here double, first in that he did not permit the prophet to obey God's express commandment, and next that he pretended to have a revelation to the contrary.
John Gill
And he said unto him,.... That is, the old prophet said to the man of God:
I am a prophet also as thou art; meaning, that he was a prophet of the true God, and not of any idol deity; that he not only believed in him, and was a worshipper of him, but had revelations from him, and of the same things this man of God had, and that he believed that what he had prophesied of would certainly come to pass:
and an angel spoke unto me by the word of the Lord; was sent and dispatched by the order of the Lord with the following message:
saying, bring him back with thee into thine house, that he may eat bread and drink water; and so be refreshed, and be fit to proceed on in his journey:
but he lied unto him; no messenger nor message being sent to him by the Lord, but was wholly a device and stratagem of his own to persuade the man of God to return with him, that he might have his company and conversation.
Robert Jamieson, A. R. Fausset and David Brown
an angel spake unto me by the word of the Lord--This circuitous mode of speaking, instead of simply saying, "the LORD spake to me," was adopted to hide an equivocation, to conceal a double meaning--an inferior sense given to the word "angel"--to offer a seemingly superior authority to persuade the prophet, while really the authority was secretly known to the speaker to be inferior. The "angel," that is, "messenger," was his own sons, who were worshippers, perhaps priests, at Beth-el. As this man was governed by self-interest, and wished to curry favor with the king (whose purpose to adhere to his religious polity, he feared, might be shaken by the portents that had occurred), his hastening after the prophet of Judah, the deception he practised, and the urgent invitation by which, on the ground of a falsehood, he prevailed on the too facile man of God to accompany him back to his house in Beth-el, were to create an impression in the king's mind that he was an impostor, who acted in opposition to his own statement.
13:1913:19: Եւ դարձո՛յց զնա ընդ իւր, եւ եկեր հաց ՚ի տան նորա, եւ արբ ջուր։
19 Նա խաբելով տարաւ նրան իր հետ. սա հաց կերաւ ու ջուր խմեց:
19 Այն ատեն Աստուծոյ մարդը անոր հետ դարձաւ եւ անոր տունը հաց կերաւ ու ջուր խմեց։
Եւ դարձոյց զնա ընդ իւր, եւ եկեր հաց ի տան նորա, եւ արբ ջուր:

13:19: Եւ դարձո՛յց զնա ընդ իւր, եւ եկեր հաց ՚ի տան նորա, եւ արբ ջուր։
19 Նա խաբելով տարաւ նրան իր հետ. սա հաց կերաւ ու ջուր խմեց:
19 Այն ատեն Աստուծոյ մարդը անոր հետ դարձաւ եւ անոր տունը հաց կերաւ ու ջուր խմեց։
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13:1913:19 И тот воротился с ним, и поел хлеба в его доме, и напился воды.
13:19 καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return αὐτόν αυτος he; him καὶ και and; even ἔφαγεν φαγω swallow; eat ἄρτον αρτος bread; loaves καὶ και and; even ἔπιεν πινω drink ὕδωρ υδωρ water ἐν εν in τῷ ο the οἴκῳ οικος home; household αὐτοῦ αυτος he; him
13:19 וַ wa וְ and יָּ֣שָׁב yyˈāšov שׁוב return אִתֹּ֗ו ʔittˈô אֵת together with וַ wa וְ and יֹּ֥אכַל yyˌōḵal אכל eat לֶ֛חֶם lˈeḥem לֶחֶם bread בְּ bᵊ בְּ in בֵיתֹ֖ו vêṯˌô בַּיִת house וַ wa וְ and יֵּ֥שְׁתְּ yyˌēšt שׁתה drink מָֽיִם׃ mˈāyim מַיִם water
13:19. et reduxit secum comedit ergo panem in domo eius et bibit aquamAnd brought him back with him: so he ate bread, and drank water in his house.
19. So he went back with him, and did eat bread in his house, and drank water.
So he went back with him, and did eat bread in his house, and drank water:

13:19 И тот воротился с ним, и поел хлеба в его доме, и напился воды.
13:19
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
αὐτόν αυτος he; him
καὶ και and; even
ἔφαγεν φαγω swallow; eat
ἄρτον αρτος bread; loaves
καὶ και and; even
ἔπιεν πινω drink
ὕδωρ υδωρ water
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
αὐτοῦ αυτος he; him
13:19
וַ wa וְ and
יָּ֣שָׁב yyˈāšov שׁוב return
אִתֹּ֗ו ʔittˈô אֵת together with
וַ wa וְ and
יֹּ֥אכַל yyˌōḵal אכל eat
לֶ֛חֶם lˈeḥem לֶחֶם bread
בְּ bᵊ בְּ in
בֵיתֹ֖ו vêṯˌô בַּיִת house
וַ wa וְ and
יֵּ֥שְׁתְּ yyˌēšt שׁתה drink
מָֽיִם׃ mˈāyim מַיִם water
13:19. et reduxit secum comedit ergo panem in domo eius et bibit aquam
And brought him back with him: so he ate bread, and drank water in his house.
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Adam Clarke: Commentary on the Bible - 1831
13:19: So he went back with him - He permitted himself to be imposed on; he might have thought, as he had accomplished every purpose for which God sent him, and had actually begun to return by another way, God, who had given him the charge, had authority to say, "As thy purpose was to obey every injunction, even to the letter, I now permit thee to go with this old prophet, and take some refreshment." Now God might as well have dispensed with this part of the injunction, as he did in the case of Abraham: Take thy son Isaac, thy only son, whom thou lovest - and offer him for a burnt-offering; but, when he saw his perfect readiness, he dispensed with the actual offering, and accepted a ram in his stead. Thus much may be said in vindication of the man of God: but if this be so, why should he be punished with death, for doing what he had reason and precedent to believe might be the will of God? I answer: He should not have taken a step back, till he had remission of the clause from the same authority which gave him the general message. He should have had it from the word of the Lord to himself, in both cases, as Abraham had; and not taken an apparent contradiction of what was before delivered unto him, from the mouth of a stranger, who only professed to have it from an angel, who pretended to speak unto him by the word of the Lord. In this, and in this alone, lay the sinfulness of the act of the man of God, who came out of Judah.
3 Kings (1 Kings) 13:20
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:19: Kg1 13:9; Gen 3:6; Deu 13:1, Deu 13:3, Deu 13:5, Deu 18:20; Act 4:19; Pe2 2:18, Pe2 2:19
John Gill
So he went back with him,.... In which he sinned; for as he had most certainly the command of God not to eat and drink in that place, he ought to have had the countermand from the Lord, and not trusted to another person. There are some things indeed which may be said in his favour, and be an apology for him, as that this man was an ancient prophet of the Lord, as he appeared to him; and that though he was forbid to eat and drink with idolaters, yet he thought he might with a prophet of the Lord, and especially as he affirmed he had the direction of an angel of the Lord for it; nor could he conceive that the prophet had any interest to serve by it, but rather it might be chargeable and burdensome to him; and he might think the Lord, out of compassion on him, had countermanded his former orders, and the circumstances he was in might the more incline him to listen to these plausible pretences; but, after all, he ought to have taken no directions but from the Lord himself; in this he failed:
and did eat bread in his house, and drink water; contrary to the express command of God.
13:2013:20: Եւ լինէր մինչդեռ նստէին նոքա ՚ի սեղանն, եղեւ բա՛ն Տեառն առ մարգարէն որ դարձոյց զնա[3612]. [3612] Ոմանք. Եւ եղեւ բան Տեառն առ մար՛՛։
20 Եւ մինչ սեղան էին նստել,
20 Երբ անոնք սեղան նստեր էին, Տէրոջը խօսքը ծեր մարգարէին եղաւ
Եւ լինէր մինչդեռ նստէին նոքա ի սեղանն, եղեւ բան Տեառն առ մարգարէն որ դարձոյց զնա:

13:20: Եւ լինէր մինչդեռ նստէին նոքա ՚ի սեղանն, եղեւ բա՛ն Տեառն առ մարգարէն որ դարձոյց զնա[3612].
[3612] Ոմանք. Եւ եղեւ բան Տեառն առ մար՛՛։
20 Եւ մինչ սեղան էին նստել,
20 Երբ անոնք սեղան նստեր էին, Տէրոջը խօսքը ծեր մարգարէին եղաւ
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13:2013:20 Когда они еще сидели за столом, слово Господне было к пророку, воротившему его.
13:20 καὶ και and; even ἐγένετο γινομαι happen; become αὐτῶν αυτος he; him καθημένων καθημαι sit; settle ἐπὶ επι in; on τῆς ο the τραπέζης τραπεζα table; bank καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρὸς προς to; toward τὸν ο the προφήτην προφητης prophet τὸν ο the ἐπιστρέψαντα επιστρεφω turn around; return αὐτὸν αυτος he; him
13:20 וַ wa וְ and יְהִ֕י yᵊhˈî היה be הֵ֥ם hˌēm הֵם they יֹשְׁבִ֖ים yōšᵊvˌîm ישׁב sit אֶל־ ʔel- אֶל to הַ ha הַ the שֻּׁלְחָ֑ן פ ššulḥˈān f שֻׁלְחָן table וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be דְּבַר־ dᵊvar- דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הַ ha הַ the נָּבִ֖יא nnāvˌî נָבִיא prophet אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֱשִׁיבֹֽו׃ hᵉšîvˈô שׁוב return
13:20. cumque sederent ad mensam factus est sermo Domini ad prophetam qui reduxerat eumAnd as they sat at table, the word of the Lord came to the prophet that brought him back:
20. And it came to pass, as they sat at the table, that the word of the LORD came unto the prophet that brought him back:
And it came to pass, as they sat at the table, that the word of the LORD came unto the prophet that brought him back:

13:20 Когда они еще сидели за столом, слово Господне было к пророку, воротившему его.
13:20
καὶ και and; even
ἐγένετο γινομαι happen; become
αὐτῶν αυτος he; him
καθημένων καθημαι sit; settle
ἐπὶ επι in; on
τῆς ο the
τραπέζης τραπεζα table; bank
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρὸς προς to; toward
τὸν ο the
προφήτην προφητης prophet
τὸν ο the
ἐπιστρέψαντα επιστρεφω turn around; return
αὐτὸν αυτος he; him
13:20
וַ wa וְ and
יְהִ֕י yᵊhˈî היה be
הֵ֥ם hˌēm הֵם they
יֹשְׁבִ֖ים yōšᵊvˌîm ישׁב sit
אֶל־ ʔel- אֶל to
הַ ha הַ the
שֻּׁלְחָ֑ן פ ššulḥˈān f שֻׁלְחָן table
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
הַ ha הַ the
נָּבִ֖יא nnāvˌî נָבִיא prophet
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֱשִׁיבֹֽו׃ hᵉšîvˈô שׁוב return
13:20. cumque sederent ad mensam factus est sermo Domini ad prophetam qui reduxerat eum
And as they sat at table, the word of the Lord came to the prophet that brought him back:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22: Непослушание пророка иудейского, по суду Божию, конечно, для современных и будущих судеб Царства Божия, имеет быть наказано тяжким, особенно для древнееврейских воззрений на загробную жизнь, как на общение с праотцами (Быт. XLVII:29: сл.; L:5; 2: Цар. XIX:38; 3: Цар. II:34; Иер. XXVI:33), лишенном погребения в гробнице отцов.
Adam Clarke: Commentary on the Bible - 1831
13:20: The word of the Lord came unto the prophet that brought him back - "A great clamor," says Dr. Kennicott, "has been raised against this part of the history, on account of God's denouncing sentence on the true prophet by the mouth of the false prophet: but if we examine with attention the original words here, they will be found to signify either he who brought him back; or, whom he had brought back; for the very same words, אשר השיבו asher heshibo, occur again in Kg1 13:23, where they are now translated, whom he had brought back; and where they cannot be translated otherwise. This being the case, we are at liberty to consider the word of the Lord as delivered to the true prophet thus brought back; and then the sentence is pronounced by God himself, calling to him out of heaven, as in Gen 22:11. And that this doom was thus pronounced by God, not by the false prophet, we are assured in Kg1 13:26 : 'The Lord hath delivered him unto the lion, according to the word of the Lord which He spake unto him.' Josephus expressly asserts that the sentence was declared by God to the true prophet." The Arabic asserts the same.
3 Kings (1 Kings) 13:21
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:20: the word of the Lord: "A great clamour," says Dr. Kennicott, "has been raised against this part of history, on account of God's denouncing sentence on the true prophet by the mouth of the false prophet; but if we examine with attention the original words here, they will be found to signify either he who brought him back, or, whom he had brought back; for the very same words, asher heshivo, occur again, Kg1 13:23, where they are now translated, whom he had brought back; and where they cannot be translated otherwise. This being the case, we are at liberty to consider the words of the Lord as delivered to the true prophet, thus brought back; and then the sentence is pronounced by God himself, calling to him out of heaven, as in Gen 22:11. And that this doom was thus pronounced by God, not by the false prophet, we are assured in Kg1 13:26. 'The Lord hath delivered him unto the lion, according to the word of the Lord, which He spake unto him.' Josephus (and also the Arabic) asserts, that the sentence was declared by God to the true prophet." Num 23:5, Num 23:16, Num 24:4, Num 24:16-24; Mat 7:22; Joh 11:51; Co1 13:2
Carl Friedrich Keil and Franz Delitzsch

As they were sitting at table the word of the Lord came to the old prophet, so that he cried out to the man of God from Judah: "Because thou hast been rebellious against the command of the Lord, and hast not kept the commandment, ... thou wilt not come to the grave of thy fathers," i.e., thou wilt meet with a violent death by the way. This utterance was soon fulfilled.
John Gill
And it came to pass, as they sat at the table,.... The old prophet, with his sons, and the man of God; the Arabic version adds, "and did eat", there being a pause in the Hebrew text, as if something was wanting, and to be understood and supplied:
that the word of the Lord came unto the prophet that brought him back; that is, to the old prophet, who was the means of bringing back the man of God; the word did not come to him who had transgressed the command of the Lord, but to him who was the occasion of it; though Abarbinel is of opinion that the word came to the latter, and so some versions, both ancient and modern, render the clause, "to the prophet whom he had brought back" (f) and which is countenanced by what is said, 3Kings 13:26,
according to the word of the Lord which he spoke unto him: but the former sense best agrees with what follows.
(f) Syr. Ar. Junius & Tremellius.
13:2113:21: եւ խօսեցաւ ընդ առնն Աստուծոյ եկելոյ ՚ի Յուդայ՝ եւ ասէ. Ա՛յսպէս ասէ Տէր. Փոխանակ զի դառնացուցեր զբանն Տեառն, եւ ո՛չ պահեցեր զպատուէրն զոր պատուիրեաց քեզ Տէր Աստուած քո.
21 Տէրը խօսեց նրան այն մարգարէի հետ, որ Աստծու մարդուն իր տունն էր բերել: Սա խօսելով Յուդայի երկրից եկած Աստծու մարդու հետ՝ ասաց. «Այսպէս է ասում Տէրը. “Քանի որ դու չհնազանդուեցիր Տիրոջ խօսքին, չպահեցիր այն հրամանը, որ քո Տէր Աստուածն էր տուել քեզ,
21 Ու անիկա Յուդայէն եկող Աստուծոյ մարդուն ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Որովհետեւ դուն Տէրոջը խօսքին անհնազանդութիւն ըրիր ու քու Տէր Աստուծոյդ քեզի տուած պատուէրը չպահեցիր
եւ խօսեցաւ ընդ առնն Աստուծոյ եկելոյ ի Յուդայ եւ ասէ. Այսպէս ասէ Տէր. Փոխանակ զի դառնացուցեր զբանն Տեառն, եւ ոչ պահեցեր զպատուէրն զոր պատուիրեաց քեզ Տէր Աստուած քո:

13:21: եւ խօսեցաւ ընդ առնն Աստուծոյ եկելոյ ՚ի Յուդայ՝ եւ ասէ. Ա՛յսպէս ասէ Տէր. Փոխանակ զի դառնացուցեր զբանն Տեառն, եւ ո՛չ պահեցեր զպատուէրն զոր պատուիրեաց քեզ Տէր Աստուած քո.
21 Տէրը խօսեց նրան այն մարգարէի հետ, որ Աստծու մարդուն իր տունն էր բերել: Սա խօսելով Յուդայի երկրից եկած Աստծու մարդու հետ՝ ասաց. «Այսպէս է ասում Տէրը. “Քանի որ դու չհնազանդուեցիր Տիրոջ խօսքին, չպահեցիր այն հրամանը, որ քո Տէր Աստուածն էր տուել քեզ,
21 Ու անիկա Յուդայէն եկող Աստուծոյ մարդուն ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Որովհետեւ դուն Տէրոջը խօսքին անհնազանդութիւն ըրիր ու քու Տէր Աստուծոյդ քեզի տուած պատուէրը չպահեցիր
zohrab-1805▾ eastern-1994▾ western am▾
13:2113:21 И произнес он к человеку Божию, пришедшему из Иудеи, и сказал: так говорит Господь: за то, что ты не повиновался устам Господа и не соблюл повеления, которое заповедал тебе Господь Бог твой,
13:21 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward τὸν ο the ἄνθρωπον ανθρωπος person; human τοῦ ο the θεοῦ θεος God τὸν ο the ἥκοντα ηκω here ἐξ εκ from; out of Ιουδα ιουδα Iouda; Iutha λέγων λεγω tell; declare τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what παρεπίκρανας παραπικραινω exasperate τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master καὶ και and; even οὐκ ου not ἐφύλαξας φυλασσω guard; keep τὴν ο the ἐντολήν εντολη direction; injunction ἣν ος who; what ἐνετείλατό εντελλομαι direct; enjoin σοι σοι you κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your
13:21 וַ wa וְ and יִּקְרָ֞א yyiqrˈā קרא call אֶל־ ʔel- אֶל to אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֤א bˈā בוא come מִֽ mˈi מִן from יהוּדָה֙ yhûḏˌā יְהוּדָה Judah לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say כֹּ֖ה kˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH יַ֗עַן yˈaʕan יַעַן motive כִּ֤י kˈî כִּי that מָרִ֨יתָ֙ mārˈîṯā מרה rebel פִּ֣י pˈî פֶּה mouth יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֤א lˈō לֹא not שָׁמַ֨רְתָּ֙ šāmˈartā שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּצְוָ֔ה mmiṣwˈā מִצְוָה commandment אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוְּךָ֖ ṣiwwᵊḵˌā צוה command יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶֽיךָ׃ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
13:21. et exclamavit ad virum Dei qui venerat de Iuda dicens haec dicit Dominus quia inoboediens fuisti ori Domini et non custodisti mandatum quod praecepit tibi Dominus Deus tuusAnd he cried out to the man of God who came out of Juda, saying: Thus saith the Lord: Because thou hast not been obedient to the Lord, and hast not kept the commandment which the Lord thy God commanded thee,
21. and he cried unto the man of God that came from Judah, saying, Thus saith the LORD, Forasmuch as thou hast been disobedient unto the mouth of the LORD, and hast not kept the commandment which the LORD thy God commanded thee,
And he cried unto the man of God that came from Judah, saying, Thus saith the LORD, Forasmuch as thou hast disobeyed the mouth of the LORD, and hast not kept the commandment which the LORD thy God commanded thee:

13:21 И произнес он к человеку Божию, пришедшему из Иудеи, и сказал: так говорит Господь: за то, что ты не повиновался устам Господа и не соблюл повеления, которое заповедал тебе Господь Бог твой,
13:21
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
τὸν ο the
ἄνθρωπον ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
τὸν ο the
ἥκοντα ηκω here
ἐξ εκ from; out of
Ιουδα ιουδα Iouda; Iutha
λέγων λεγω tell; declare
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
παρεπίκρανας παραπικραινω exasperate
τὸ ο the
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
καὶ και and; even
οὐκ ου not
ἐφύλαξας φυλασσω guard; keep
τὴν ο the
ἐντολήν εντολη direction; injunction
ἣν ος who; what
ἐνετείλατό εντελλομαι direct; enjoin
σοι σοι you
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
13:21
וַ wa וְ and
יִּקְרָ֞א yyiqrˈā קרא call
אֶל־ ʔel- אֶל to
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֤א bˈā בוא come
מִֽ mˈi מִן from
יהוּדָה֙ yhûḏˌā יְהוּדָה Judah
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
כֹּ֖ה kˌō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
יַ֗עַן yˈaʕan יַעַן motive
כִּ֤י kˈî כִּי that
מָרִ֨יתָ֙ mārˈîṯā מרה rebel
פִּ֣י pˈî פֶּה mouth
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
שָׁמַ֨רְתָּ֙ šāmˈartā שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּצְוָ֔ה mmiṣwˈā מִצְוָה commandment
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
צִוְּךָ֖ ṣiwwᵊḵˌā צוה command
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶֽיךָ׃ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
13:21. et exclamavit ad virum Dei qui venerat de Iuda dicens haec dicit Dominus quia inoboediens fuisti ori Domini et non custodisti mandatum quod praecepit tibi Dominus Deus tuus
And he cried out to the man of God who came out of Juda, saying: Thus saith the Lord: Because thou hast not been obedient to the Lord, and hast not kept the commandment which the Lord thy God commanded thee,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:21: And he - That is, according to the above interpretation, the voice of God from heaven addressing the man of God, the old prophet having nothing to do in this business.
3 Kings (1 Kings) 13:22
Albert Barnes: Notes on the Bible - 1834
13:21: Forasmuch as thou hast disobeyed the mouth of the Lord - It was his duty not to have suffered himself to be persuaded. He should have felt that his obedience was being tried, and should have required, ere he considered himself released, "the same, or as strong, evidence," as that on which he had received the obligation. Disobedience to certain positive commands of God, was one which it was at this time very important to punish signally, since it was exactly the sin of Jeroboam and his adherents.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:21: Thus saith: Kg1 13:17; Gen 3:7; Est 6:13; Jer 2:19; Gal 1:8, Gal 1:9
thou hast disobeyed: Lev 10:3; Num 20:12, Num 20:24; Sa1 4:18, Sa1 13:13, Sa1 13:14, Sa1 15:19, Sa1 15:22-24; Sa2 6:7; Sa2 12:9-11, Sa2 24:13; Rev 3:19
Geneva 1599
And he cried unto the man of God that came from Judah, saying, Thus saith the LORD, (i) Forasmuch as thou hast disobeyed the mouth of the LORD, and hast not kept the commandment which the LORD thy God commanded thee,
(i) God would reprove his folly by him who caused him to err.
John Gill
And he cried unto the man of God that came from Judah,.... His mind being greatly affected with the word brought to him, partly on his own account, who, by a lie his conscience must accuse him of, had been the means of seducing the man of God, and partly on his account, who was threatened with death for complying with him:
saying, thus saith the Lord; being obliged to deliver, in the name of the Lord, what was said unto him:
forasmuch as thou hast disobeyed the mouth of the Lord; the order that came out of his mouth, as follows:
and hast not kept the commandment which the Lord thy God commanded thee; not to eat nor drink in Bethel.
John Wesley
Cried - With a loud voice, the effect of his passion, both for his own guilt and shame, and for the prophet's approaching misery.
Robert Jamieson, A. R. Fausset and David Brown
he cried unto the man of God that came from Judah--rather, "it cried," that is, the word of the Lord.
13:2213:22: եւ դարձար՝ եւ կերար հաց, եւ արբեր ջուր ՚ի տեղւոջդ յայդմիկ՝ զորմէ խօսեցաւ ընդ քեզ եւ ասէ. Մի՛ ուտիցես հաց՝ եւ մի՛ ըմպիցես ջուր. արդ մի՛ մտցէ մարմին քո ՚ի գերեզման հարց քոց։
22 եկար, հաց կերար ու ջուր խմեցիր այնտեղ, որի մասին Տէրն ասել էր քեզ. “Հաց չուտես, ջուր չխմես”: Արդ, քո դիակը քո հայրերի գերեզմանը չի մտնելու”»:
22 Եւ դարձար ու հաց կերար ու ջուր խմեցիր այնտեղը որու համար քեզի ըսած էի, որ հաց չուտես ու ջուր չխմես, քու մեռելդ քու հայրերուդ գերեզմանը պիտի չմտնէ’»։
եւ դարձար, եւ կերար հաց եւ արբեր ջուր ի տեղւոջդ յայդմիկ զորմէ խօսեցաւ ընդ քեզ եւ ասէ. Մի՛ ուտիցես հաց եւ մի՛ ըմպիցես ջուր, արդ մի՛ մտցէ մարմին քո ի գերեզման հարց քոց:

13:22: եւ դարձար՝ եւ կերար հաց, եւ արբեր ջուր ՚ի տեղւոջդ յայդմիկ՝ զորմէ խօսեցաւ ընդ քեզ եւ ասէ. Մի՛ ուտիցես հաց՝ եւ մի՛ ըմպիցես ջուր. արդ մի՛ մտցէ մարմին քո ՚ի գերեզման հարց քոց։
22 եկար, հաց կերար ու ջուր խմեցիր այնտեղ, որի մասին Տէրն ասել էր քեզ. “Հաց չուտես, ջուր չխմես”: Արդ, քո դիակը քո հայրերի գերեզմանը չի մտնելու”»:
22 Եւ դարձար ու հաց կերար ու ջուր խմեցիր այնտեղը որու համար քեզի ըսած էի, որ հաց չուտես ու ջուր չխմես, քու մեռելդ քու հայրերուդ գերեզմանը պիտի չմտնէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
13:2213:22 но воротился, ел хлеб и пил воду в том месте, о котором Он сказал тебе: >, тело твое не войдет в гробницу отцов твоих.
13:22 καὶ και and; even ἐπέστρεψας επιστρεφω turn around; return καὶ και and; even ἔφαγες εσθιω eat; consume ἄρτον αρτος bread; loaves καὶ και and; even ἔπιες πινω drink ὕδωρ υδωρ water ἐν εν in τῷ ο the τόπῳ τοπος place; locality τούτῳ ουτος this; he ᾧ ος who; what ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward σὲ σε.1 you λέγων λεγω tell; declare μὴ μη not φάγῃς φαγω swallow; eat ἄρτον αρτος bread; loaves καὶ και and; even μὴ μη not πίῃς πινω drink ὕδωρ υδωρ water οὐ ου not μὴ μη not εἰσέλθῃ εισερχομαι enter; go in τὸ ο the σῶμά σωμα body σου σου of you; your εἰς εις into; for τὸν ο the τάφον ταφος grave τῶν ο the πατέρων πατηρ father σου σου of you; your
13:22 וַ wa וְ and תָּ֗שָׁב ttˈāšov שׁוב return וַ wa וְ and תֹּ֤אכַל ttˈōḵal אכל eat לֶ֨חֶם֙ lˈeḥem לֶחֶם bread וַ wa וְ and תֵּ֣שְׁתְּ ttˈēšt שׁתה drink מַ֔יִם mˈayim מַיִם water בַּ ba בְּ in † הַ the מָּקֹום֙ mmāqôm מָקֹום place אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּ֣ר dibbˈer דבר speak אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to אַל־ ʔal- אַל not תֹּ֥אכַל tˌōḵal אכל eat לֶ֖חֶם lˌeḥem לֶחֶם bread וְ wᵊ וְ and אַל־ ʔal- אַל not תֵּ֣שְׁתְּ tˈēšt שׁתה drink מָ֑יִם mˈāyim מַיִם water לֹֽא־ lˈō- לֹא not תָבֹ֥וא ṯāvˌô בוא come נִבְלָתְךָ֖ nivlāṯᵊḵˌā נְבֵלָה corpse אֶל־ ʔel- אֶל to קֶ֥בֶר qˌever קֶבֶר grave אֲבֹתֶֽיךָ׃ ʔᵃvōṯˈeʸḵā אָב father
13:22. et reversus es et comedisti panem et bibisti aquam in loco in quo praecepit tibi ne comederes panem neque biberes aquam non inferetur cadaver tuum in sepulchrum patrum tuorumAnd hast returned, and eaten bread, and drunk water in the place wherein he commanded thee that thou shouldst not eat bread, nor drink water, thy dead body shall not be brought into the sepulchre of thy fathers.
22. but camest back, and hast eaten bread and drunk water in the place of the which he said to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.
But camest back, and hast eaten bread and drunk water in the place, of the which [the LORD] did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers:

13:22 но воротился, ел хлеб и пил воду в том месте, о котором Он сказал тебе: <<не ешь хлеба и не пей воды>>, тело твое не войдет в гробницу отцов твоих.
13:22
καὶ και and; even
ἐπέστρεψας επιστρεφω turn around; return
καὶ και and; even
ἔφαγες εσθιω eat; consume
ἄρτον αρτος bread; loaves
καὶ και and; even
ἔπιες πινω drink
ὕδωρ υδωρ water
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
τούτῳ ουτος this; he
ος who; what
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
σὲ σε.1 you
λέγων λεγω tell; declare
μὴ μη not
φάγῃς φαγω swallow; eat
ἄρτον αρτος bread; loaves
καὶ και and; even
μὴ μη not
πίῃς πινω drink
ὕδωρ υδωρ water
οὐ ου not
μὴ μη not
εἰσέλθῃ εισερχομαι enter; go in
τὸ ο the
σῶμά σωμα body
σου σου of you; your
εἰς εις into; for
τὸν ο the
τάφον ταφος grave
τῶν ο the
πατέρων πατηρ father
σου σου of you; your
13:22
וַ wa וְ and
תָּ֗שָׁב ttˈāšov שׁוב return
וַ wa וְ and
תֹּ֤אכַל ttˈōḵal אכל eat
לֶ֨חֶם֙ lˈeḥem לֶחֶם bread
וַ wa וְ and
תֵּ֣שְׁתְּ ttˈēšt שׁתה drink
מַ֔יִם mˈayim מַיִם water
בַּ ba בְּ in
הַ the
מָּקֹום֙ mmāqôm מָקֹום place
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֶּ֣ר dibbˈer דבר speak
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
אַל־ ʔal- אַל not
תֹּ֥אכַל tˌōḵal אכל eat
לֶ֖חֶם lˌeḥem לֶחֶם bread
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תֵּ֣שְׁתְּ tˈēšt שׁתה drink
מָ֑יִם mˈāyim מַיִם water
לֹֽא־ lˈō- לֹא not
תָבֹ֥וא ṯāvˌô בוא come
נִבְלָתְךָ֖ nivlāṯᵊḵˌā נְבֵלָה corpse
אֶל־ ʔel- אֶל to
קֶ֥בֶר qˌever קֶבֶר grave
אֲבֹתֶֽיךָ׃ ʔᵃvōṯˈeʸḵā אָב father
13:22. et reversus es et comedisti panem et bibisti aquam in loco in quo praecepit tibi ne comederes panem neque biberes aquam non inferetur cadaver tuum in sepulchrum patrum tuorum
And hast returned, and eaten bread, and drunk water in the place wherein he commanded thee that thou shouldst not eat bread, nor drink water, thy dead body shall not be brought into the sepulchre of thy fathers.
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Adam Clarke: Commentary on the Bible - 1831
13:22: Thy carcass shall not come - This intimated to him that he was to die an untimely death, but probably did not specify by what means.
3 Kings (1 Kings) 13:24
Albert Barnes: Notes on the Bible - 1834
13:22: On the anxiety of the Hebrews to be buried with their fathers, see Gen 47:30; Gen 49:29, Gen 49:1, Gen 49:25; Sa2 19:37, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:22: eaten: Kg1 13:19
of the: Kg1 13:9
carcase: Kg1 13:30, Kg1 14:13; Ch2 21:19, Ch2 21:20; Isa 14:18-20; Jer 22:18, Jer 22:19
John Gill
But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, eat no bread, nor drink no water,.... Which command he observed when first there, though invited by the king; and yet, after he had got out of the place, was prevailed upon to return and transgress the command:
thy carcass shall not come unto the sepulchre of thy fathers; signifying that he should die before he came to the land of Judah, and he should be buried in another place, and which was verified.
John Wesley
Shall not, &c. - Thou shalt not die a natural, but a violent death; and that in this journey, before thou returnest to thy native habitation. But is it not strange that the lying prophet escapes, while the man of God is so severely punished? Certainly there must be a judgment to come, when these things shall be called over again, and when those who sinned most and suffered least in this world, will receive according to their works.
13:2313:23: Եւ եղեւ յետ ուտելոյն նորա հաց եւ ըմպելոյ ջուր, հանդերձեաց է՛շ մարգարէին. եւ դարձաւ եւ գնաց.
23 Երբ հաց ուտելուց ու ջուր խմելուց յետոյ նա թամբեց մարգարէի էշն ու գնաց,
23 Հաց ուտելէն ու ջուր խմելէն ետքը ծերը իր ետ դարձուցած մարգարէին էշը պատրաստեց.
Եւ եղեւ յետ ուտելոյն նորա հաց եւ ըմպելոյ ջուր, հանդերձեաց զէշ մարգարէին:

13:23: Եւ եղեւ յետ ուտելոյն նորա հաց եւ ըմպելոյ ջուր, հանդերձեաց է՛շ մարգարէին. եւ դարձաւ եւ գնաց.
23 Երբ հաց ուտելուց ու ջուր խմելուց յետոյ նա թամբեց մարգարէի էշն ու գնաց,
23 Հաց ուտելէն ու ջուր խմելէն ետքը ծերը իր ետ դարձուցած մարգարէին էշը պատրաստեց.
zohrab-1805▾ eastern-1994▾ western am▾
13:2313:23 После того, как тот поел хлеба и напился, он оседлал осла для пророка, которого он воротил.
13:23 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τὸ ο the φαγεῖν φαγω swallow; eat ἄρτον αρτος bread; loaves καὶ και and; even πιεῖν πινω drink ὕδωρ υδωρ water καὶ και and; even ἐπέσαξεν επισαττω he; him τὸν ο the ὄνον ονος donkey καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return
13:23 וַ wa וְ and יְהִ֗י yᵊhˈî היה be אַחֲרֵ֛י ʔaḥᵃrˈê אַחַר after אָכְלֹ֥ו ʔoḵlˌô אכל eat לֶ֖חֶם lˌeḥem לֶחֶם bread וְ wᵊ וְ and אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after שְׁתֹותֹ֑ו šᵊṯôṯˈô שׁתה drink וַ wa וְ and יַּחֲבָשׁ־ yyaḥᵃvoš- חבשׁ saddle לֹ֣ו lˈô לְ to הַ ha הַ the חֲמֹ֔ור ḥᵃmˈôr חֲמֹור he-ass לַ la לְ to † הַ the נָּבִ֖יא nnāvˌî נָבִיא prophet אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֱשִׁיבֹֽו׃ hᵉšîvˈô שׁוב return
13:23. cumque comedisset et bibisset stravit asinum prophetae quem reduxeratAnd when he had eaten and drunk, he saddled his ass for the prophet, whom he had brought back.
23. And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, , for the prophet whom he had brought back.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, [to wit], for the prophet whom he had brought back:

13:23 После того, как тот поел хлеба и напился, он оседлал осла для пророка, которого он воротил.
13:23
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
τὸ ο the
φαγεῖν φαγω swallow; eat
ἄρτον αρτος bread; loaves
καὶ και and; even
πιεῖν πινω drink
ὕδωρ υδωρ water
καὶ και and; even
ἐπέσαξεν επισαττω he; him
τὸν ο the
ὄνον ονος donkey
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
13:23
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
אַחֲרֵ֛י ʔaḥᵃrˈê אַחַר after
אָכְלֹ֥ו ʔoḵlˌô אכל eat
לֶ֖חֶם lˌeḥem לֶחֶם bread
וְ wᵊ וְ and
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
שְׁתֹותֹ֑ו šᵊṯôṯˈô שׁתה drink
וַ wa וְ and
יַּחֲבָשׁ־ yyaḥᵃvoš- חבשׁ saddle
לֹ֣ו lˈô לְ to
הַ ha הַ the
חֲמֹ֔ור ḥᵃmˈôr חֲמֹור he-ass
לַ la לְ to
הַ the
נָּבִ֖יא nnāvˌî נָבִיא prophet
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֱשִׁיבֹֽו׃ hᵉšîvˈô שׁוב return
13:23. cumque comedisset et bibisset stravit asinum prophetae quem reduxerat
And when he had eaten and drunk, he saddled his ass for the prophet, whom he had brought back.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-26: Трагический конец иудейского пророка - очевидное наказание Божие (ср. наказание новых жителей страны израильской львами, 4: Цар. XVII:25; Лев. XXVI:22). Чрезвычайной смертью Своего посланника Господь показал, что от Своих избранников Он требует особенной ревности и точности в исполнении Своих велений. Блаж. Феодорит говорит: "из сего научаемся, что сильнии сильне истязани будут (Cол VI:6). Кто услышит Божий глас, тот не должен верить гласу человеческому, утверждающему противное, но ожидать, когда Повелевший уволит от того, что повелел делать. Думаю же, что наказание сие положено в подтверждение предречения о жертвеннике. Ибо невозможно, чтобы утаилось повествование о таком муже; а оного достаточно было к тому, чтобы внушить страх слышащим". С другой стороны, "Бог почтил пророка и по кончине, потому что приставил к нему стражем убийцу" (вопр. 43).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Deceived Prophet Slain. B. C. 974.

23 And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. 24 And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 25 And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. 26 And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the LORD: therefore the LORD hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the LORD, which he spake unto him. 27 And he spake to his sons, saying, Saddle me the ass. And they saddled him. 28 And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. 29 And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. 30 And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! 31 And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: 32 For the saying which he cried by the word of the LORD against the altar in Beth-el, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 33 After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became one of the priests of the high places. 34 And this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth.
Here is, I. The death of the deceived disobedient prophet. The old prophet that had deluded him, as if he would make him some amends for the wrong he had done him or help to prevent the mischief threatened him, furnished him with an ass to ride home on; but by the way a lion set upon him, and killed him, v. 23, 24. He did but return back to refresh himself when he was hungry, and behold he must die for it; see 1 Sam. xiv. 43. But we must consider, 1. That his offence was great, and it would by no means justify him that he was drawn into it by a lie; he could not be so certain of the countermand sent by another as he was of the command given to himself, nor had he any ground to think that the command would be recalled, when the reason of it remained in force, which was that he might testify his detestation of the wickedness of that place. He had great reason to suspect the honesty of this old prophet, who did not himself bear his testimony, nor did God think fit to make use of him as a witness against the idolatry of the city he lived in. However, he should have taken time to beg direction from God, and not have complied so soon. Did he think this old prophet's house safer to eat in than other houses at Beth-el, when God had forbidden him to eat in any? That was to refine upon the command, and make himself wiser than God. Did he think to excuse himself that he was hungry? Had he never read that man lives not by bread alone? 2. That his death was for the glory of God; for by this it appeared, (1.) That nothing is more provoking to him than disobedience to an express command, though in a small matter, which makes his proceedings against our first parents, for eating the forbidden fruit, the easier to be accounted for. (2.) That God is displeased at the sins of his own people, and no man shall be protected in disobedience by the sanctity of his profession, the dignity of his office, his nearness to God, or any good services he has done for him. Perhaps God by this intended, in a way of righteous judgment, to harden Jeroboam's heart, since he was not reformed by the withering of his hand; for he would be apt to make a bad use of it, and to say that the prophet was well enough served for meddling with his altar, he had better have staid at home; any, he would say that Providence had punished him for his insolence, and the lion had done that which his withered hand might not do. However, by this God intended to warn all those whom he employs strictly to observe their orders, at their peril.
II. The wonderful preservation of his dead body, which was a token of God's mercy remembered in the midst of wrath. The lion that gently strangled him, or tore him, did not devour his dead body, nor so much as tear the ass, v. 24, 25, 26. Nay, what was more, he did not set upon the travellers that passed by and saw it, nor upon the old prophet (who had reason enough to fear it) when he came to take up the corpse. His commission was to kill the prophet; hitherto he should go, but no further. Thus God showed that, though he was angry with him, his anger was turned away, and the punishment went no further than death.
III. The care which the old prophet took of his burial. When he heard of this unusual accident, he concluded it was the man of God, who was disobedient to his Master (and whose fault was that?), therefore the Lord has delivered him to the lion, v. 26. It would well have become him to ask why the lion was not sent against him and his house, rather than against the good man whom he had cheated. He took up the corpse, v. 29. If there by any truth in the vulgar opinion, surely the corpse bled afresh when he touched it, for he was in effect the murderer, and it was but a poor reparation for the injury to inter the dead body. Perhaps when he cheated him into his ruin he intended to laugh at him; yet now his conscience so far relents that he weeps over him, and, like Joab at Abner's funeral, is compelled to be a mourner for him whom he had been the death of. They said, Alas! my brother, v. 30. The case was indeed very lamentable that so good a man, a prophet so faithful, and so bold in God's cause, should, for one offence, die as a criminal, while an old lying prophet lives at ease and an idolatrous prince in pomp and power. Thy way, O God! is in the sea, and thy path in the great waters. We cannot judge of men by their sufferings, nor of sins by their present punishments; with some the flesh is destroyed that the spirit may be saved, while with others the flesh is pampered that the soul may ripen for hell.
IV. The charge which the old prophet gave his sons concerning his own burial, that they should be sure to bury him in the same grave where the man of God was buried (v. 31): "Lay my bones beside his bones, close by them, as near as may be, so that my dust may mingle with his." Though he was a lying prophet, yet he desired to die the death of a true prophet. "Gather not my soul with the sinners of Beth-el, but with the man of God." The reason he gives is because what he cried against the altar of Beth-el, that men's bones should be burnt upon it, shall surely come to pass, v. 32. Thus, 1. He ratifies the prediction, that out of the mouth of two witnesses (and one of them such a one as St. Paul quotes, Titus i. 12, one of themselves, even a prophet of their own) the word might be established, if possible to convince and reclaim Jeroboam. 2. He does honour to the deceased prophet, as one whose word would not fall to the ground, though he did. Ministers die, die prematurely it may be; but the word of the Lord endures for ever, and does not die with them. 3. He consults his own interest. It was foretold that men's bones should be burnt upon Jeroboam's altar: "Lay mine (says he) close to his, and then they will not be disturbed;" and it was, accordingly, their security, as we find, 2 Kings xxiii. 18. Sleeping and waking, living and dying, it is safe being in good company. No mention is made here of the inscription on the prophet's tomb; but it is spoken of 2 Kings xxiii. 17, where Josiah asks, What title is that? and is told, It is the sepulchre of the man of God that came from Judah, who proclaimed these things which thou hast done; so that the epitaph upon the prophet's grave preserved the remembrance of his prophecy, and was a standing testimony against the idolatries of Beth-el, which it would not have been so remarkably if he had died and been buried elsewhere. The cities of Israel are here called cities of Samaria, though that name was not yet known; for, however the old prophet spoke, the inspired historian wrote in the language of his own time.
V. The obstinacy of Jeroboam in his idolatry (v. 33): He returned not from his evil way; some hand was found that durst repair the altar God had rent, and then Jeroboam offered sacrifice on it again, and the more boldly because the prophet who disturbed him before was in his grave (Rev. xi. 10) and because the prophecy was for a great while to come. Various methods had been used to reclaim him, but neither threats nor signs, neither judgments nor mercies, wrought upon him, so strangely was he wedded to his calves. He did not reform, no, not his priesthood, but whoever would, he filled his hand, and made him priest, though ever so illiterate or immoral, and of what tribe soever; and this became sin, that is, a snare first, and then a ruin, to Jeroboam's house, to cut if off, v. 34. Note, The diminution, disquiet, and desolation of families, are the fruit of sin; he promised himself that the calves would secure the crown to his family, but it proved they lost it, and sunk his family. Those betray themselves that think by any sin to support themselves.
Carl Friedrich Keil and Franz Delitzsch

After he had eaten he saddled the ass for him, i.e., for the prophet whom he had fetched back, and the latter (the prophet from Judah) departed upon it. On the road a lion met him and slew him; "and his corpse was cast in the road, but the ass stood by it, and the lion stood by the corpse." The lion, contrary to its nature, had neither consumed the prophet whom it had slain, nor torn in pieces and devoured the ass upon which he rode, but had remained standing by the corpse and by the ass, that the slaying of the prophet might not be regarded as a misfortune that had befallen him by accident, but that the hand of the Lord might be manifest therein, so that passers-by saw this marvel and related it in Bethel.
John Gill
And it came to pass, after he had eaten bread, and after he had drunk,.... That is, had finished the meal; for he had begun to eat and drink before the word came, which came while they were eating and drinking; and it seems this did not hinder their proceeding to make an end of their meal, which one would have thought would have spoiled their appetite:
that he saddled for him the ass, to wit, for the prophet whom he had brought back; he ordered his sons to get it ready for him, that he might not walk on foot as he had; though it does not appear that either he or any of his servants accompanied him, but the contrary.
John Wesley
Saddled for him - But, it is observable, he doth not accompany him; his guilty conscience making him fear to be involved in the same judgment with him.
13:2413:24: եւ եգիտ զնա առեւծ ՚ի ճանապարհին, եւ սպան զնա. եւ էր մարմին նորա ընկեցեալ ՚ի ճանապարհին, եւ էշն կա՛յր առ նմա, եւ առեւծն կա՛յր առ մարմինն[3613]։ [3613] Բազումք. Կայր առ մարմնին։
24 ճանապարհին նրան հանդիպեց մի առիւծ, որը յօշոտեց նրան: Նրա դիակն ընկած էր ճանապարհին, էշը նրա կողքին էր կանգնած, իսկ առիւծը՝ դիակի մօտ:
24 Ան ալ գնաց ու ճամբուն մէջ առիւծ մը գտաւ զանիկա ու մեռցուց։ Անոր մեռելը ճամբուն վրայ փռուած մնաց ու էշը անոր քով կեցեր էր։ Առիւծն ալ անոր քով կեցեր էր։
եւ դարձաւ եւ գնաց, եւ եգիտ զնա առեւծ ի ճանապարհին, եւ սպան զնա. եւ էր մարմին նորա ընկեցեալ ի ճանապարհին, եւ էշն կայր առ նմա, եւ առեւծն կայր առ մարմինն:

13:24: եւ եգիտ զնա առեւծ ՚ի ճանապարհին, եւ սպան զնա. եւ էր մարմին նորա ընկեցեալ ՚ի ճանապարհին, եւ էշն կա՛յր առ նմա, եւ առեւծն կա՛յր առ մարմինն[3613]։
[3613] Բազումք. Կայր առ մարմնին։
24 ճանապարհին նրան հանդիպեց մի առիւծ, որը յօշոտեց նրան: Նրա դիակն ընկած էր ճանապարհին, էշը նրա կողքին էր կանգնած, իսկ առիւծը՝ դիակի մօտ:
24 Ան ալ գնաց ու ճամբուն մէջ առիւծ մը գտաւ զանիկա ու մեռցուց։ Անոր մեռելը ճամբուն վրայ փռուած մնաց ու էշը անոր քով կեցեր էր։ Առիւծն ալ անոր քով կեցեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
13:2413:24 И отправился тот. И встретил его на дороге лев и умертвил его. И лежало тело его, брошенное на дороге; осел же стоял подле него, и лев стоял подле тела.
13:24 καὶ και and; even ἀπῆλθεν απερχομαι go off; go away καὶ και and; even εὗρεν ευρισκω find αὐτὸν αυτος he; him λέων λεων lion ἐν εν in τῇ ο the ὁδῷ οδος way; journey καὶ και and; even ἐθανάτωσεν θανατοω put to death αὐτόν αυτος he; him καὶ και and; even ἦν ειμι be τὸ ο the σῶμα σωμα body αὐτοῦ αυτος he; him ἐρριμμένον ριπτω fling; disperse ἐν εν in τῇ ο the ὁδῷ οδος way; journey καὶ και and; even ὁ ο the ὄνος ονος donkey εἱστήκει ιστημι stand; establish παρ᾿ παρα from; by αὐτό αυτος he; him καὶ και and; even ὁ ο the λέων λεων lion εἱστήκει ιστημι stand; establish παρὰ παρα from; by τὸ ο the σῶμα σωμα body
13:24 וַ wa וְ and יֵּ֕לֶךְ yyˈēleḵ הלך walk וַ wa וְ and יִּמְצָאֵ֧הוּ yyimṣāʔˈēhû מצא find אַרְיֵ֛ה ʔaryˈē אַרְיֵה lion בַּ ba בְּ in † הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way וַ wa וְ and יְמִיתֵ֑הוּ yᵊmîṯˈēhû מות die וַ wa וְ and תְּהִ֤י ttᵊhˈî היה be נִבְלָתֹו֙ nivlāṯˌô נְבֵלָה corpse מֻשְׁלֶ֣כֶת mušlˈeḵeṯ שׁלך throw בַּ ba בְּ in † הַ the דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way וְ wᵊ וְ and הַ ha הַ the חֲמֹור֙ ḥᵃmôr חֲמֹור he-ass עֹמֵ֣ד ʕōmˈēḏ עמד stand אֶצְלָ֔הּ ʔeṣlˈāh אֵצֶל side וְ wᵊ וְ and הָ֣ hˈā הַ the אַרְיֵ֔ה ʔaryˈē אַרְיֵה lion עֹמֵ֖ד ʕōmˌēḏ עמד stand אֵ֥צֶל ʔˌēṣel אֵצֶל side הַ ha הַ the נְּבֵלָֽה׃ nnᵊvēlˈā נְבֵלָה corpse
13:24. qui cum abisset invenit eum leo in via et occidit et erat cadaver eius proiectum in itinere asinus autem stabat iuxta illum et leo stabat iuxta cadaverAnd when he was gone, a lion found him in the way, and killed him, and his body was cast in the way: and the ass stood by him, and the lion stood by the dead body.
24. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it; the lion also stood by the carcase.
And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase:

13:24 И отправился тот. И встретил его на дороге лев и умертвил его. И лежало тело его, брошенное на дороге; осел же стоял подле него, и лев стоял подле тела.
13:24
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
καὶ και and; even
εὗρεν ευρισκω find
αὐτὸν αυτος he; him
λέων λεων lion
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
καὶ και and; even
ἐθανάτωσεν θανατοω put to death
αὐτόν αυτος he; him
καὶ και and; even
ἦν ειμι be
τὸ ο the
σῶμα σωμα body
αὐτοῦ αυτος he; him
ἐρριμμένον ριπτω fling; disperse
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
καὶ και and; even
ο the
ὄνος ονος donkey
εἱστήκει ιστημι stand; establish
παρ᾿ παρα from; by
αὐτό αυτος he; him
καὶ και and; even
ο the
λέων λεων lion
εἱστήκει ιστημι stand; establish
παρὰ παρα from; by
τὸ ο the
σῶμα σωμα body
13:24
וַ wa וְ and
יֵּ֕לֶךְ yyˈēleḵ הלך walk
וַ wa וְ and
יִּמְצָאֵ֧הוּ yyimṣāʔˈēhû מצא find
אַרְיֵ֛ה ʔaryˈē אַרְיֵה lion
בַּ ba בְּ in
הַ the
דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way
וַ wa וְ and
יְמִיתֵ֑הוּ yᵊmîṯˈēhû מות die
וַ wa וְ and
תְּהִ֤י ttᵊhˈî היה be
נִבְלָתֹו֙ nivlāṯˌô נְבֵלָה corpse
מֻשְׁלֶ֣כֶת mušlˈeḵeṯ שׁלך throw
בַּ ba בְּ in
הַ the
דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way
וְ wᵊ וְ and
הַ ha הַ the
חֲמֹור֙ ḥᵃmôr חֲמֹור he-ass
עֹמֵ֣ד ʕōmˈēḏ עמד stand
אֶצְלָ֔הּ ʔeṣlˈāh אֵצֶל side
וְ wᵊ וְ and
הָ֣ hˈā הַ the
אַרְיֵ֔ה ʔaryˈē אַרְיֵה lion
עֹמֵ֖ד ʕōmˌēḏ עמד stand
אֵ֥צֶל ʔˌēṣel אֵצֶל side
הַ ha הַ the
נְּבֵלָֽה׃ nnᵊvēlˈā נְבֵלָה corpse
13:24. qui cum abisset invenit eum leo in via et occidit et erat cadaver eius proiectum in itinere asinus autem stabat iuxta illum et leo stabat iuxta cadaver
And when he was gone, a lion found him in the way, and killed him, and his body was cast in the way: and the ass stood by him, and the lion stood by the dead body.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:24: A lion met him - and slew him - By permitting himself to be seduced by the old prophet, when he should have acted only on the expressly declared counsel of God, he committed the sin unto death; that is, such a sin as God will punish with the death of the body, while he extends mercy to the soul. See my notes on Jo1 5:16 (note), Jo1 5:17 (note).
From the instance here related, we see, as in various other cases, that often judgment begins at the house of God. The true prophet, for receiving that as a revelation from God which was opposed to the revelation which himself had received, and which was confirmed by so many miracles, is slain by a lion, and his body deprived of the burial of his fathers; while the wicked king, and the old fallen prophet, are both permitted to live! If this was severity to the man of God, it was mercy to the others, neither of whom was prepared to meet his judge. Here we may well say, "If the righteous scarcely be saved, where shall the ungodly and the sinner appear?"
3 Kings (1 Kings) 13:28
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:24: a lion: Kg1 20:36; Kg2 2:24; Pro 22:13, Pro 26:13; Amo 5:19; Co1 11:31, Co1 11:32; Pe1 4:17, Pe1 4:18
Geneva 1599
And when he was gone, (k) a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase.
(k) By this fearful example, God sets forth how dangerous it is for men to behave coldly, or deceitfully in the charge to which God has called them.
John Gill
And when he was gone, a lion met him by the way, and slew him,.... Perhaps not far from Bethel; and this lion might come out of the same wood the she bears did, that devoured the children that mocked the prophet, as Bishop Patrick conjectures, 4Kings 2:23.
and his carcass was cast in the way; in the high road, where it seems the lion seized him, and he fell:
and the ass stood by it; disregarded and unhurt by the lion, though the prophet was pulled off of the back of him:
the lion also stood by the carcass: not offering to tear it in pieces and devour it, but rather, as if he was the guard of it, to keep off all others from meddling with it; these circumstances are very surprising, and show the thing to be of God; for when the lion had done what he had a commission to do, which was to kill the prophet, he was to do no more.
John Wesley
Slew him - But why doth God punish a good man so severely for so small an offence? His sin was not small, for it was a gross disobedience to a positive command. And it cannot seem strange if God should bring his deserved death upon him in this manner, for the accomplishment of his own glorious designs, to vindicate his own justice from the imputation of partiality; to assure the truth of his predictions, and thereby provoke Jeroboam and his idolatrous followers to repentance; and to justify himself in all his dreadful judgments which he intended to inflict upon Jeroboam's house, and the whole kingdom of Israel.
Robert Jamieson, A. R. Fausset and David Brown
THE DISOBEDIENT PROPHET SLAIN BY A LION. (3Kings 13:23-32)
a lion met him by the way, and slew him--There was a wood near Beth-el infested with lions (4Kings 2:24). This sad catastrophe was a severe but necessary judgment of God, to attest the truth of the message with which the prophet had been charged. All the circumstances of this tragic occurrence (the undevoured carcass, the untouched ass, the passengers unmolested by the lion, though standing there) were calculated to produce an irresistible impression that the hand of God was in it.
13:2513:25: Եւ ահա արք անցաւորք տեսին մեռեա՛լ ընկեցեալ ՚ի ճանապարհին, եւ առեւծն կայր առ ընթեր մեռելոյն. եւ մտին եւ խօսեցան ՚ի քաղաքին՝ ուր մարգարէն ծեր բնակեալ էր[3614]։ [3614] Ոսկան. Տեսին զմեռեալն՝ ընկեցեալ։
25 Եկան անցորդներ, տեսան ճանապարհին ընկած դիակն ու դիակի մօտ կանգնած առիւծը, մտան այն քաղաքը, ուր այդ ծերունի մարգարէն էր բնակւում, եւ պատմեցին իրենց տեսածը:
25 Ահա անկէ քանի մը մարդիկ անցնելով՝ ճամբուն վրայ փռուած մեռելը ու մեռելին քով կեցող առիւծը տեսան ու գացին այն ծեր մարգարէին քաղաքը պատմեցին։
Եւ ահա արք անցաւորք տեսին մեռեալ ընկեցեալ ի ճանապարհին, եւ առեւծն կայր առընթեր մեռելոյն. եւ մտին եւ խօսեցան ի քաղաքին ուր մարգարէն ծեր բնակեալ էր:

13:25: Եւ ահա արք անցաւորք տեսին մեռեա՛լ ընկեցեալ ՚ի ճանապարհին, եւ առեւծն կայր առ ընթեր մեռելոյն. եւ մտին եւ խօսեցան ՚ի քաղաքին՝ ուր մարգարէն ծեր բնակեալ էր[3614]։
[3614] Ոսկան. Տեսին զմեռեալն՝ ընկեցեալ։
25 Եկան անցորդներ, տեսան ճանապարհին ընկած դիակն ու դիակի մօտ կանգնած առիւծը, մտան այն քաղաքը, ուր այդ ծերունի մարգարէն էր բնակւում, եւ պատմեցին իրենց տեսածը:
25 Ահա անկէ քանի մը մարդիկ անցնելով՝ ճամբուն վրայ փռուած մեռելը ու մեռելին քով կեցող առիւծը տեսան ու գացին այն ծեր մարգարէին քաղաքը պատմեցին։
zohrab-1805▾ eastern-1994▾ western am▾
13:2513:25 И вот, проходившие мимо люди увидели тело, брошенное на дороге, и льва, стоящего подле тела, и пошли и рассказали в городе, в котором жил пророк-старец.
13:25 καὶ και and; even ἰδοὺ ιδου see!; here I am ἄνδρες ανηρ man; husband παραπορευόμενοι παραπορευομαι travel by / around καὶ και and; even εἶδον οραω view; see τὸ ο the θνησιμαῖον θνησιμαιος fling; disperse ἐν εν in τῇ ο the ὁδῷ οδος way; journey καὶ και and; even ὁ ο the λέων λεων lion εἱστήκει ιστημι stand; establish ἐχόμενα εχω have; hold τοῦ ο the θνησιμαίου θνησιμαιος and; even εἰσῆλθον εισερχομαι enter; go in καὶ και and; even ἐλάλησαν λαλεω talk; speak ἐν εν in τῇ ο the πόλει πολις city οὗ ος who; what ὁ ο the προφήτης προφητης prophet ὁ ο the πρεσβύτης πρεσβυτης old one κατῴκει κατοικεω settle ἐν εν in αὐτῇ αυτος he; him
13:25 וְ wᵊ וְ and הִנֵּ֧ה hinnˈē הִנֵּה behold אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man עֹבְרִ֗ים ʕōvᵊrˈîm עבר pass וַ wa וְ and יִּרְא֤וּ yyirʔˈû ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נְּבֵלָה֙ nnᵊvēlˌā נְבֵלָה corpse מֻשְׁלֶ֣כֶת mušlˈeḵeṯ שׁלך throw בַּ ba בְּ in † הַ the דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אַרְיֵ֔ה ʔaryˈē אַרְיֵה lion עֹמֵ֖ד ʕōmˌēḏ עמד stand אֵ֣צֶל ʔˈēṣel אֵצֶל side הַ ha הַ the נְּבֵלָ֑ה nnᵊvēlˈā נְבֵלָה corpse וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come וַ wa וְ and יְדַבְּר֣וּ yᵊḏabbᵊrˈû דבר speak בָ vā בְּ in † הַ the עִ֔יר ʕˈîr עִיר town אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] הַ ha הַ the נָּבִ֥יא nnāvˌî נָבִיא prophet הַ ha הַ the זָּקֵ֖ן zzāqˌēn זָקֵן old יֹשֵׁ֥ב yōšˌēv ישׁב sit בָּֽהּ׃ bˈāh בְּ in
13:25. et ecce viri transeuntes viderunt cadaver proiectum in via et leonem stantem iuxta cadaver et venerunt et divulgaverunt in civitate in qua prophetes senex ille habitabatAnd behold, men passing by, saw the dead body cast in the way, and the lion standing by the body. And they came and told it in the city, wherein that old prophet dwelt.
25. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt.
And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told [it] in the city where the old prophet dwelt:

13:25 И вот, проходившие мимо люди увидели тело, брошенное на дороге, и льва, стоящего подле тела, и пошли и рассказали в городе, в котором жил пророк-старец.
13:25
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἄνδρες ανηρ man; husband
παραπορευόμενοι παραπορευομαι travel by / around
καὶ και and; even
εἶδον οραω view; see
τὸ ο the
θνησιμαῖον θνησιμαιος fling; disperse
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
καὶ και and; even
ο the
λέων λεων lion
εἱστήκει ιστημι stand; establish
ἐχόμενα εχω have; hold
τοῦ ο the
θνησιμαίου θνησιμαιος and; even
εἰσῆλθον εισερχομαι enter; go in
καὶ και and; even
ἐλάλησαν λαλεω talk; speak
ἐν εν in
τῇ ο the
πόλει πολις city
οὗ ος who; what
ο the
προφήτης προφητης prophet
ο the
πρεσβύτης πρεσβυτης old one
κατῴκει κατοικεω settle
ἐν εν in
αὐτῇ αυτος he; him
13:25
וְ wᵊ וְ and
הִנֵּ֧ה hinnˈē הִנֵּה behold
אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man
עֹבְרִ֗ים ʕōvᵊrˈîm עבר pass
וַ wa וְ and
יִּרְא֤וּ yyirʔˈû ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נְּבֵלָה֙ nnᵊvēlˌā נְבֵלָה corpse
מֻשְׁלֶ֣כֶת mušlˈeḵeṯ שׁלך throw
בַּ ba בְּ in
הַ the
דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אַרְיֵ֔ה ʔaryˈē אַרְיֵה lion
עֹמֵ֖ד ʕōmˌēḏ עמד stand
אֵ֣צֶל ʔˈēṣel אֵצֶל side
הַ ha הַ the
נְּבֵלָ֑ה nnᵊvēlˈā נְבֵלָה corpse
וַ wa וְ and
יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come
וַ wa וְ and
יְדַבְּר֣וּ yᵊḏabbᵊrˈû דבר speak
בָ בְּ in
הַ the
עִ֔יר ʕˈîr עִיר town
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
הַ ha הַ the
נָּבִ֥יא nnāvˌî נָבִיא prophet
הַ ha הַ the
זָּקֵ֖ן zzāqˌēn זָקֵן old
יֹשֵׁ֥ב yōšˌēv ישׁב sit
בָּֽהּ׃ bˈāh בְּ in
13:25. et ecce viri transeuntes viderunt cadaver proiectum in via et leonem stantem iuxta cadaver et venerunt et divulgaverunt in civitate in qua prophetes senex ille habitabat
And behold, men passing by, saw the dead body cast in the way, and the lion standing by the body. And they came and told it in the city, wherein that old prophet dwelt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾
John Gill
And, behold, men passed by,.... Travellers on the road; nor did the lion offer to seize on them, nor desert the carcass upon their approach:
and saw the carcass cast in the way, and the lion standing by the carcass; as before described:
and they came and told it in the city where the old prophet dwelt; which was Bethel, by which means he came to have knowledge of it.
13:2613:26: Իբրեւ լուաւ, որ դարձոյցն զնա ՚ի ճանապարհէն, ասէ. Այն ա՛յրն Աստուծոյ է որ դառնացոյց զբանն Տեառն, եւ ետ զնա Տէր առիւծու եւ եբեկ զնա, եւ սպան զնա ըստ բանին Տեառն զոր խօսեցաւ ընդ նմա։
26 Երբ այս բանը լսեց Աստծու մարդուն ճանապարհից յետ դարձրած մարգարէն, ասաց. «Դա Աստծու մարդն է, որը Տիրոջ խօսքը չլսեց, Տէրը նրան առիւծին յանձնեց, եւ սա բզկտելով սպանեց նրան, ինչպէս որ Տէրն ասել էր նրան»:
26 Ծեր մարգարէն, որ սպաննուած մարդը ճամբայէն դարձուցած էր, երբ լսեց՝ ըսաւ. «Անիկա Տէրոջը խօսքին անհնազանդութիւն ընող Աստուծոյ մարդն է ու Տէրը զանիկա առիւծին տուեր է որ զանիկա պատառելով մեռցուցեր է, Տէրոջը ըսած խօսքին համեմատ»։
Իբրեւ լուաւ[331] որ դարձոյցն զնա ի ճանապարհէն, ասէ. Այն այրն Աստուծոյ է որ դառնացոյց զբանն Տեառն. եւ ետ զնա Տէր առիւծու եւ եբեկ զնա, եւ սպան զնա ըստ բանին Տեառն զոր խօսեցաւ ընդ նմա:

13:26: Իբրեւ լուաւ, որ դարձոյցն զնա ՚ի ճանապարհէն, ասէ. Այն ա՛յրն Աստուծոյ է որ դառնացոյց զբանն Տեառն, եւ ետ զնա Տէր առիւծու եւ եբեկ զնա, եւ սպան զնա ըստ բանին Տեառն զոր խօսեցաւ ընդ նմա։
26 Երբ այս բանը լսեց Աստծու մարդուն ճանապարհից յետ դարձրած մարգարէն, ասաց. «Դա Աստծու մարդն է, որը Տիրոջ խօսքը չլսեց, Տէրը նրան առիւծին յանձնեց, եւ սա բզկտելով սպանեց նրան, ինչպէս որ Տէրն ասել էր նրան»:
26 Ծեր մարգարէն, որ սպաննուած մարդը ճամբայէն դարձուցած էր, երբ լսեց՝ ըսաւ. «Անիկա Տէրոջը խօսքին անհնազանդութիւն ընող Աստուծոյ մարդն է ու Տէրը զանիկա առիւծին տուեր է որ զանիկա պատառելով մեռցուցեր է, Տէրոջը ըսած խօսքին համեմատ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:2613:26 Пророк, воротивший его с дороги, услышав {это}, сказал: это тот человек Божий, который не повиновался устам Господа; Господь предал его льву, который изломал его и умертвил его, по слову Господа, которое Он изрек ему.
13:26 καὶ και and; even ἤκουσεν ακουω hear ὁ ο the ἐπιστρέψας επιστρεφω turn around; return αὐτὸν αυτος he; him ἐκ εκ from; out of τῆς ο the ὁδοῦ οδος way; journey καὶ και and; even εἶπεν επω say; speak ὁ ο the ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God οὗτός ουτος this; he ἐστιν ειμι be ὃς ος who; what παρεπίκρανε παραπικραινω exasperate τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master
13:26 וַ wa וְ and יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear הַ ha הַ the נָּבִיא֮ nnāvî נָבִיא prophet אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הֱשִׁיבֹ֣ו hᵉšîvˈô שׁוב return מִן־ min- מִן from הַ ha הַ the דֶּרֶךְ֒ ddereḵ דֶּרֶךְ way וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) ה֔וּא hˈû הוּא he אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מָרָ֖ה mārˌā מרה rebel אֶת־ ʔeṯ- אֵת [object marker] פִּ֣י pˈî פֶּה mouth יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּתְּנֵ֨הוּ yyittᵊnˌēhû נתן give יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH לָ lā לְ to † הַ the אַרְיֵ֗ה ʔaryˈē אַרְיֵה lion וַֽ wˈa וְ and יִּשְׁבְּרֵ֨הוּ֙ yyišbᵊrˈēhû שׁבר break וַ wa וְ and יְמִתֵ֔הוּ yᵊmiṯˈēhû מות die כִּ ki כְּ as דְבַ֥ר ḏᵊvˌar דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּר־ dibber- דבר speak לֹֽו׃ lˈô לְ to
13:26. quod cum audisset propheta ille qui reduxerat eum de via ait vir Dei est qui inoboediens fuit ori Domini et tradidit eum Dominus leoni et confregit eum et occidit iuxta verbum Domini quod locutus est eiAnd when that prophet, who had brought him back out of the way, heard of it, he said: It is the man of God, that was disobedient to the mouth of the Lord, and the Lord hath delivered him to the lion, and he hath torn him, and killed him, according to the word of the Lord, which he spoke to him.
26. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the mouth of the LORD: therefore the LORD hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the LORD, which he spake unto him.
And when the prophet that brought him back from the way heard [thereof], he said, It [is] the man of God, who was disobedient unto the word of the LORD: therefore the LORD hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the LORD, which he spake unto him:

13:26 Пророк, воротивший его с дороги, услышав {это}, сказал: это тот человек Божий, который не повиновался устам Господа; Господь предал его льву, который изломал его и умертвил его, по слову Господа, которое Он изрек ему.
13:26
καὶ και and; even
ἤκουσεν ακουω hear
ο the
ἐπιστρέψας επιστρεφω turn around; return
αὐτὸν αυτος he; him
ἐκ εκ from; out of
τῆς ο the
ὁδοῦ οδος way; journey
καὶ και and; even
εἶπεν επω say; speak
ο the
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
οὗτός ουτος this; he
ἐστιν ειμι be
ὃς ος who; what
παρεπίκρανε παραπικραινω exasperate
τὸ ο the
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
13:26
וַ wa וְ and
יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear
הַ ha הַ the
נָּבִיא֮ nnāvî נָבִיא prophet
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הֱשִׁיבֹ֣ו hᵉšîvˈô שׁוב return
מִן־ min- מִן from
הַ ha הַ the
דֶּרֶךְ֒ ddereḵ דֶּרֶךְ way
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
ה֔וּא hˈû הוּא he
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
מָרָ֖ה mārˌā מרה rebel
אֶת־ ʔeṯ- אֵת [object marker]
פִּ֣י pˈî פֶּה mouth
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּתְּנֵ֨הוּ yyittᵊnˌēhû נתן give
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
לָ לְ to
הַ the
אַרְיֵ֗ה ʔaryˈē אַרְיֵה lion
וַֽ wˈa וְ and
יִּשְׁבְּרֵ֨הוּ֙ yyišbᵊrˈēhû שׁבר break
וַ wa וְ and
יְמִתֵ֔הוּ yᵊmiṯˈēhû מות die
כִּ ki כְּ as
דְבַ֥ר ḏᵊvˌar דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּר־ dibber- דבר speak
לֹֽו׃ lˈô לְ to
13:26. quod cum audisset propheta ille qui reduxerat eum de via ait vir Dei est qui inoboediens fuit ori Domini et tradidit eum Dominus leoni et confregit eum et occidit iuxta verbum Domini quod locutus est ei
And when that prophet, who had brought him back out of the way, heard of it, he said: It is the man of God, that was disobedient to the mouth of the Lord, and the Lord hath delivered him to the lion, and he hath torn him, and killed him, according to the word of the Lord, which he spoke to him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:26: the man: Lev 10:3; Sa2 12:10, Sa2 12:14; Psa 119:120; Pro 11:31; Eze 9:6; Co1 11:30; Heb 12:28, Heb 12:29; Pe1 4:17
torn: Heb. broken
which he spake: Kg1 13:9
Carl Friedrich Keil and Franz Delitzsch

When the old prophet at Bethel heard of this, he said, "It is the man of God, who was disobedient to the word of the Lord; the Lord hath delivered him to the lion, so that it hath torn him (שׁבר, frangere, confringere, used of a lion which tears its prey in pieces) and slain him according to the word of the Lord, which He spake to him."
John Gill
And when the prophet that brought him back from the way heard thereof,.... The old prophet, that had deceived him, by telling him a lie:
he said, it is the man of God, who was disobedient unto the word of the Lord; but not a syllable does he say of his own sin in deceiving him; though one would think his own conscience must smite him for it:
therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him; and that by himself, 3Kings 13:21.
13:2713:27: Եւ խօսեցաւ ընդ որդիսն իւր եւ ասէ. Հանդերձեցէ՛ք զէշն։ Եւ հանդերձեցին.
27 Նա խօսեց իր որդիների հետ՝ ասելով. «Համետեցէ՛ք էշը»:
27 Եւ իր որդիներուն խօսեցաւ ու ըսաւ. «Ինծի համար էշը պատրաստեցէ՛ք»։ Անոնք պատրաստեցին։
Եւ խօսեցաւ ընդ որդիսն իւր եւ ասէ. Հանդերձեցէք զէշն: Եւ հանդերձեցին:

13:27: Եւ խօսեցաւ ընդ որդիսն իւր եւ ասէ. Հանդերձեցէ՛ք զէշն։ Եւ հանդերձեցին.
27 Նա խօսեց իր որդիների հետ՝ ասելով. «Համետեցէ՛ք էշը»:
27 Եւ իր որդիներուն խօսեցաւ ու ըսաւ. «Ինծի համար էշը պատրաստեցէ՛ք»։ Անոնք պատրաստեցին։
zohrab-1805▾ eastern-1994▾ western am▾
13:2713:27 И сказал сыновьям своим: оседлайте мне осла. И оседлали они.
13:28 καὶ και and; even ἐπορεύθη πορευομαι travel; go καὶ και and; even εὗρεν ευρισκω find τὸ ο the σῶμα σωμα body αὐτοῦ αυτος he; him ἐρριμμένον ριπτω fling; disperse ἐν εν in τῇ ο the ὁδῷ οδος way; journey καὶ και and; even ὁ ο the ὄνος ονος donkey καὶ και and; even ὁ ο the λέων λεων lion εἱστήκεισαν ιστημι stand; establish παρὰ παρα from; by τὸ ο the σῶμα σωμα body καὶ και and; even οὐκ ου not ἔφαγεν φαγω swallow; eat ὁ ο the λέων λεων lion τὸ ο the σῶμα σωμα body τοῦ ο the ἀνθρώπου ανθρωπος person; human τοῦ ο the θεοῦ θεος God καὶ και and; even οὐ ου not συνέτριψεν συντριβω fracture; smash τὸν ο the ὄνον ονος donkey
13:27 וַ wa וְ and יְדַבֵּ֤ר yᵊḏabbˈēr דבר speak אֶל־ ʔel- אֶל to בָּנָיו֙ bānāʸw בֵּן son לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say חִבְשׁוּ־ ḥivšû- חבשׁ saddle לִ֖י lˌî לְ to אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the חֲמֹ֑ור ḥᵃmˈôr חֲמֹור he-ass וַֽ wˈa וְ and יַּחֲבֹֽשׁוּ׃ yyaḥᵃvˈōšû חבשׁ saddle
13:27. dixitque ad filios suos sternite mihi asinum qui cum stravissentAnd he said to his sons: Saddle me an ass. And when they had saddled it,
27. And he spake to his sons, saying, Saddle me the ass. And they saddled it.
And he spake to his sons, saying, Saddle me the ass. And they saddled:

13:27 И сказал сыновьям своим: оседлайте мне осла. И оседлали они.
13:28
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
καὶ και and; even
εὗρεν ευρισκω find
τὸ ο the
σῶμα σωμα body
αὐτοῦ αυτος he; him
ἐρριμμένον ριπτω fling; disperse
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
καὶ και and; even
ο the
ὄνος ονος donkey
καὶ και and; even
ο the
λέων λεων lion
εἱστήκεισαν ιστημι stand; establish
παρὰ παρα from; by
τὸ ο the
σῶμα σωμα body
καὶ και and; even
οὐκ ου not
ἔφαγεν φαγω swallow; eat
ο the
λέων λεων lion
τὸ ο the
σῶμα σωμα body
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
οὐ ου not
συνέτριψεν συντριβω fracture; smash
τὸν ο the
ὄνον ονος donkey
13:27
וַ wa וְ and
יְדַבֵּ֤ר yᵊḏabbˈēr דבר speak
אֶל־ ʔel- אֶל to
בָּנָיו֙ bānāʸw בֵּן son
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
חִבְשׁוּ־ ḥivšû- חבשׁ saddle
לִ֖י lˌî לְ to
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
חֲמֹ֑ור ḥᵃmˈôr חֲמֹור he-ass
וַֽ wˈa וְ and
יַּחֲבֹֽשׁוּ׃ yyaḥᵃvˈōšû חבשׁ saddle
13:27. dixitque ad filios suos sternite mihi asinum qui cum stravissent
And he said to his sons: Saddle me an ass. And when they had saddled it,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-32: Отдание погибшему Иудейскому пророку последнего долга со стороны Вефильского пророка есть с его стороны дань почтения и, может быть, горького раскаяния; завещание же Вефильского пророка о собственном погребении с иудейским пророком в одной гробнице, кроме того, свидетельствует о глубокой вере его истине пророческого слова и имеет в виду предупредить осквернение собственного праха при грядущей реформе Иосии: на последнюю цель распоряжения указывает имеющаяся в тексте LXXи и слав. (ст. 31: - конец) прибавка: ινα σωθω̃σι τά οστα̃ μου̃ μετά τω̃ν οστω̃ν αυτου̃, слав.: да спасутся кости моя с костьми его - пояснительное замечание, которое могло находиться и в первоначальном тексте (ср. 4: Цар. XXIII:16-18). - "Увы, брат мой!" (ст. 30) - обычная древнееврейская формула оплакивания умерших родственников и друзей (ср. Иер. XXII:18). Упоминание о Самарии, в качестве притом целой области (ст. 32), в устах Вефильского пророка употреблено писателем пролептически: Самария построена была лет 50: спустя после Иеровоама I - Амврием (XVI:24).
Carl Friedrich Keil and Franz Delitzsch

He thereupon had his ass saddled, and went and found the corpse and the ass standing by it, without the lion having eaten the corpse or torn the ass in pieces; and he lifted the corpse upon his ass, and brought it into his own city, and laid the corpse in his grave with the customary lamentation: אחו הוי, alas, my brother! (cf., Jer 22:18), and then gave this command to his sons: "When I die, bury me in the grave in which the man of God is buried, let my bones rest beside his bones; for the word which he proclaimed in the word of Jehovah upon the altar at Bethel and upon all the houses of the high places in the cities of Samaria will take place" (i.e., will be fulfilled). The expression "cities of Samaria" belongs to the author of these books, and is used proleptically of the kingdom of the ten tribes, which did not receive this name till after the building of the city of Samaria as the capital of the kingdom and the residence of the kings of Israel (3Kings 16:24). There is a prophetic element in the words "upon all the houses of the high places," etc., inasmuch as the only other erection at that time beside the one at Bethel was a temple of the high places at Dan. But after such a beginning the multiplication of them might be foreseen with certainty, even without any higher illumination.
The conduct of the old prophet at Bethel appears so strange, that Josephus and the Chald., and most of the Rabbins and of the earlier commentators both Catholic and Protestant, have regarded him as a false prophet, who tried to lay a trap for the prophet from Judah, in order to counteract the effect of his prophecy upon the king and the people. But this assumption cannot be reconciled with either the divine revelation which came to him at the table, announcing to the Judaean prophet the punishment of his transgression of the commandment of God, and was so speedily fulfilled (3Kings 13:20-24); or with the honour which he paid to the dead man after this punishment had fallen upon him, by burying him in his own grave; and still less with his confirmation of his declaration concerning the altar at Bethel (3Kings 13:29-32). We must therefore follow Ephr. Syr., Theodor., Hengstenberg, and others, and regard the old prophet as a true prophet, who with good intentions, and not "under the influence of human envy" (Thenius), but impelled by the desire to enter into a closer relation to the man of God from Judah and to strengthen himself through his prophetic gifts, urged him to enter his house. The fact that he made use of sinful means in order to make more sure of securing the end desired, namely, of the false pretence that he had been directed by an angel to do this, may be explained, as Hengstenberg suggests (Dissert. vol. ii. p. 149), on the ground that when Jeroboam introduced his innovations, he had sinned by keeping silence, and that the appearance of the Judaean prophet had brought him to a consciousness of this sin, so that he had been seized with shame on account of his fall, and was anxious to restore himself to honour in his own eyes and those of others by intercourse with this witness to the truth. But however little the lie itself can be excused or justified, we must not attribute to him alone the consequences by which the lie was followed in the case of the Judaean prophet. For whilst he chose reprehensible means of accomplishing what appeared to be a good end, namely, to raise himself again by intercourse with a true prophet, and had no wish to injure the other in any way, the Judaean prophet allowed himself to be seduced to a transgression of the clear and definite prohibition of God simply by the sensual desire for bodily invigoration by meat and drink, and had failed to consider that the divine revelation which he had received could not be repealed by a pretended revelation from an angel, because the word of God does not contradict itself. He was therefore obliged to listen to a true revelation from God from the moth of the man whose pretended revelation from an angel he had too carelessly believed, namely, to the announcement of punishment for his disobedience towards the commandment of God, which punishment he immediately afterwards endured, "for the destruction of the flesh, but for the preservation of the spirit: 1Cor 15:5" (Berleb. Bible). That the punishment fell upon him alone and not upon the old prophet of Bethel also, and that for apparently a smaller crime, may be accounted for "not so much from the fact that the old prophet had lied with a good intention (this might hold good of the other also), as from the fact that it was needful to deal strictly with the man who had just received a great and holy commission from the Lord" (O. v. Gerlach). It is true that no bodily punishment fell upon the old prophet, but this punishment he received instead, that with his lie he was put to shame, and that his conscience must have accused him of having occasioned the death of the man of God from Judah. He was thereby to be cured of his weakness, that he might give honour to the truth of the testimony of God. "Thus did the wondrous providence of God know how to direct all things most gloriously, so that the bodily destruction of the one contributed to the spiritual and eternal preservation of the soul of the other" (Berleb. Bible). - Concerning the design of these marvellous events, H. Witsius has the following remarks in his Miscell. ss. i. p. 118 (ed. nov. 1736): "So many wondrous events all occurring in one result caused the prophecy against the altar at Bethel to be preserved in the mouths and memories of all, and the mission of this prophet to become far more illustrious. Thus, although the falsehood of the old man of Bethel brought disgrace upon himself, it injured no one but the man of God whose credulity was too great; and, under the overruling providence of God, it contributed in the most signal manner to the confirmation and publication of the truth."
(Note: Compare with this the remark of Theodoret in his quaest. 43 in 3 libr. Reb.: "In my opinion this punishment served to confirm the declaration concerning the altar. For it was not possible for the statement of such a man to be concealed: and this was sufficient to fill with terror those who heard it; for if partaking of food contrary to the command of God, and that not of his own accord, but under a deception, brought such retribution upon a righteous man, to what punishments would they be exposed who had forsaken the God who made them, and worshipped the likenesses of irrational creatures?")
The heaping up of the marvellous corresponded to the great object of the mission of the man of God out of Judah, through which the Lord would enter an energetic protest against the idolatrous worship of Jeroboam at its first introduction, to guard those who feared God in Israel, of whom there were not a few (2Chron 11:16; 4Kings 18:3; 4Kings 19:18), from falling away from Him by joining in the worship of the calves, and to take away every excuse from the ungodly who participated therein.
John Gill
And he spoke to his sons, saying, saddle me the ass,.... For it seems he had more than one, for he had sent away the man of God with one before: and they saddled him; the ass he commonly rode on.
13:2813:28: եւ գնաց եւ եգիտ զմարմին նորա ընկեցեալ ՚ի ճանապարհին. եւ էշն եւ առեւծն կային առ մարմնին. եւ ո՛չ եկեր առեւծն զմարմին առնն Աստուծոյ, եւ ո՛չ եբեկ զէշն։
28 Նրանք համետեցին: Նա գնաց ու գտաւ ճանապարհին ընկած նրա դիակը, իսկ էշն ու առիւծը կանգնած էին դիակի մօտ: Առիւծը չէր կերել Աստծու մարդու դիակը, ոչ էլ յօշոտել էր էշին:
28 Գնաց անոր մեռելը գտաւ, որ ճամբուն վրայ փռուած էր ու էշը եւ առիւծը մեռելին քով կեցեր էին։ Առիւծը մեռելը կերած չէր, ո՛չ ալ էշը պատառեր էր։
Եւ գնաց եւ եգիտ զմարմին նորա ընկեցեալ ի ճանապարհին. եւ էշն եւ առեւծն կային առ մարմնին. եւ ոչ եկեր առեւծն զմարմին առնն Աստուծոյ, եւ ոչ եբեկ զէշն:

13:28: եւ գնաց եւ եգիտ զմարմին նորա ընկեցեալ ՚ի ճանապարհին. եւ էշն եւ առեւծն կային առ մարմնին. եւ ո՛չ եկեր առեւծն զմարմին առնն Աստուծոյ, եւ ո՛չ եբեկ զէշն։
28 Նրանք համետեցին: Նա գնաց ու գտաւ ճանապարհին ընկած նրա դիակը, իսկ էշն ու առիւծը կանգնած էին դիակի մօտ: Առիւծը չէր կերել Աստծու մարդու դիակը, ոչ էլ յօշոտել էր էշին:
28 Գնաց անոր մեռելը գտաւ, որ ճամբուն վրայ փռուած էր ու էշը եւ առիւծը մեռելին քով կեցեր էին։ Առիւծը մեռելը կերած չէր, ո՛չ ալ էշը պատառեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
13:2813:28 Он отправился и нашел тело его, брошенное на дороге; осел же и лев стояли подле тела; лев не съел тела и не изломал осла.
13:29 καὶ και and; even ἦρεν αιρω lift; remove ὁ ο the προφήτης προφητης prophet τὸ ο the σῶμα σωμα body τοῦ ο the ἀνθρώπου ανθρωπος person; human τοῦ ο the θεοῦ θεος God καὶ και and; even ἐπέθηκεν επιτιθημι put on; put another αὐτὸ αυτος he; him ἐπὶ επι in; on τὸν ο the ὄνον ονος donkey καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return αὐτὸν αυτος he; him εἰς εις into; for τὴν ο the πόλιν πολις city ὁ ο the προφήτης προφητης prophet τοῦ ο the θάψαι θαπτω bury; have a funeral for αὐτὸν αυτος he; him
13:28 וַ wa וְ and יֵּ֗לֶךְ yyˈēleḵ הלך walk וַ wa וְ and יִּמְצָ֤א yyimṣˈā מצא find אֶת־ ʔeṯ- אֵת [object marker] נִבְלָתֹו֙ nivlāṯˌô נְבֵלָה corpse מֻשְׁלֶ֣כֶת mušlˈeḵeṯ שׁלך throw בַּ ba בְּ in † הַ the דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way וַֽ wˈa וְ and חֲמֹור֙ ḥᵃmôr חֲמֹור he-ass וְ wᵊ וְ and הָ֣ hˈā הַ the אַרְיֵ֔ה ʔaryˈē אַרְיֵה lion עֹמְדִ֖ים ʕōmᵊḏˌîm עמד stand אֵ֣צֶל ʔˈēṣel אֵצֶל side הַ ha הַ the נְּבֵלָ֑ה nnᵊvēlˈā נְבֵלָה corpse לֹֽא־ lˈō- לֹא not אָכַ֤ל ʔāḵˈal אכל eat הָֽ hˈā הַ the אַרְיֵה֙ ʔaryˌē אַרְיֵה lion אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נְּבֵלָ֔ה nnᵊvēlˈā נְבֵלָה corpse וְ wᵊ וְ and לֹ֥א lˌō לֹא not שָׁבַ֖ר šāvˌar שׁבר break אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the חֲמֹֽור׃ ḥᵃmˈôr חֲמֹור he-ass
13:28. et ille abisset invenit cadaver eius proiectum in via et asinum et leonem stantes iuxta cadaver non comedit leo de cadavere nec laesit asinumAnd he was gone, he found the dead body cast in the way, and the ass and the lion standing by the carcass: the lion had not eaten of the dead body, nor hurt the ass.
28. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass.
And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass:

13:28 Он отправился и нашел тело его, брошенное на дороге; осел же и лев стояли подле тела; лев не съел тела и не изломал осла.
13:29
καὶ και and; even
ἦρεν αιρω lift; remove
ο the
προφήτης προφητης prophet
τὸ ο the
σῶμα σωμα body
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ἐπέθηκεν επιτιθημι put on; put another
αὐτὸ αυτος he; him
ἐπὶ επι in; on
τὸν ο the
ὄνον ονος donkey
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
αὐτὸν αυτος he; him
εἰς εις into; for
τὴν ο the
πόλιν πολις city
ο the
προφήτης προφητης prophet
τοῦ ο the
θάψαι θαπτω bury; have a funeral for
αὐτὸν αυτος he; him
13:28
וַ wa וְ and
יֵּ֗לֶךְ yyˈēleḵ הלך walk
וַ wa וְ and
יִּמְצָ֤א yyimṣˈā מצא find
אֶת־ ʔeṯ- אֵת [object marker]
נִבְלָתֹו֙ nivlāṯˌô נְבֵלָה corpse
מֻשְׁלֶ֣כֶת mušlˈeḵeṯ שׁלך throw
בַּ ba בְּ in
הַ the
דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way
וַֽ wˈa וְ and
חֲמֹור֙ ḥᵃmôr חֲמֹור he-ass
וְ wᵊ וְ and
הָ֣ hˈā הַ the
אַרְיֵ֔ה ʔaryˈē אַרְיֵה lion
עֹמְדִ֖ים ʕōmᵊḏˌîm עמד stand
אֵ֣צֶל ʔˈēṣel אֵצֶל side
הַ ha הַ the
נְּבֵלָ֑ה nnᵊvēlˈā נְבֵלָה corpse
לֹֽא־ lˈō- לֹא not
אָכַ֤ל ʔāḵˈal אכל eat
הָֽ hˈā הַ the
אַרְיֵה֙ ʔaryˌē אַרְיֵה lion
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נְּבֵלָ֔ה nnᵊvēlˈā נְבֵלָה corpse
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שָׁבַ֖ר šāvˌar שׁבר break
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
חֲמֹֽור׃ ḥᵃmˈôr חֲמֹור he-ass
13:28. et ille abisset invenit cadaver eius proiectum in via et asinum et leonem stantes iuxta cadaver non comedit leo de cadavere nec laesit asinum
And he was gone, he found the dead body cast in the way, and the ass and the lion standing by the carcass: the lion had not eaten of the dead body, nor hurt the ass.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:28: The lion had not eaten the carcass, nor torn the ass - All here was preternatural. The lion, though he had killed the man, does not devour him; the ass stands quietly by, not fearing the lion; and the lion does not attempt to tear the ass: both stand as guardians of the fallen prophet. How evident is the hand of God in all!
3 Kings (1 Kings) 13:30
Albert Barnes: Notes on the Bible - 1834
13:28: The lion had not eaten the carcase, nor torn the ass - These strange circumstances were of a nature to call men's attention to the matter, and cause the whole story to be bruited abroad. By these means an incident, which Jeroboam would have wished hushed up, became no doubt the common talk of the whole people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:28: the lion had: All here was supernatural. The lion, though he had killed the man, yet, contrary to his nature, did not devour him, nor tear the ass, nor meddle with the travellers that passed by; while the ass stood quietly by, not fearing the lion, nor betaking himself to flight. both stood as guardians of the fallen prophet, till this extraordinary intelligence was carried into the city which rendered the miracle the more illustrious and plainly shewed that this event did not happen by chance. This concatenation of miracles marked the death of the man of God as a Divine rebuke for his disobedience in eating bread at idolatrous Beth-el; and here we see, as in various other cases, that "often judgment begins at the house of God." The true prophet, for suffering himself to be seduced by the old prophet, and for receiving that as a Revelation from God which was opposed to the Revelation which himself had received, and which was confirmed by so many miracles, is slain by a lion, and his body deprived of the burial of his fathers; while the wicked king and the fallen prophet are both permitted to live. Kg1 17:4, Kg1 17:6; Lev 10:2, Lev 10:5; Job 38:11; Psa 148:7, Psa 148:8; Jer 5:22, Jer 5:23; Dan 3:22, Dan 3:27, Dan 3:28, Dan 6:22-24; Act 16:26; Heb 11:33, Heb 11:34
torn: Heb. broken
Geneva 1599
And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had (l) not eaten the carcase, nor torn the ass.
(l) To declare that this was only the judgment of God: for if the lion had done it for hunger, he would also have devoured the body.
John Gill
And he went and found his carcass cast in the way, and the ass and the lion standing by the carcass,.... As before described:
the lion had not eaten the carcass, nor torn the ass; both which were very marvellous; as also that the ass should stand so quietly, and without fear, by the carcass along with the lion and not run away; but here both stayed till the prophet came to take care of the carcass, which shows the singular providence of God in this affair; and that though he chastised the man of God with a temporal judgment for his offence, yet he was dear to him, and even his carcass precious in his sight.
John Wesley
He found, &c. - Here was a concurrence of miracles: that the ass did not run away from the lion, according to his nature, but boldly stood still, as reserving himself to carry the prophet to his burial; that the lion did not devour its prey, nor yet go away when he had done his work, but stood still, partly to preserve the carcase of the prophet from other wild beasts or fowls, partly, as an evidence that the prophet's death was not casual, nor the effect of a lion's ravenous disposition, but of God's singular and just judgment; and consequently, that his prediction was divine, and should be infallibly accomplished in its proper time; and partly, as a token of God's favour to the deceased prophet, of whose very carcase he took such special care: thereby signifying, that although for wise and just reasons he thought fit to take away his life, yet his remains was precious to him.
13:2913:29: Եւ ա՛ռ մարգարէն զմարմին առնն Աստուծոյ, եւ եդ զնա ՚ի վերայ իշոյն, եւ դարձոյց զնա եւ եկն ՚ի քաղաք մարգարէին ծերոյ կոծե՛լ եւ թաղել զնա.
29 Մարգարէն առաւ Աստծու մարդու դիակը, դրեց իր էշի վրայ եւ բերեց իր քաղաքը, որ ողբան նրա վրայ ու թաղեն նրան:
29 Ծեր մարգարէն Աստուծոյ մարդուն մեռելը վերցուց ու զանիկա իշուն վրայ դրաւ ու զանիկա դարձուց։ Ծեր մարգարէն քաղաքը մտաւ, որպէս զի ողբ ընէ ու զանիկա թաղէ։
Եւ ա՛ռ մարգարէն զմարմին առնն Աստուծոյ, եւ եդ զնա ի վերայ իշոյն, եւ դարձոյց զնա եւ եկն ի քաղաք [332]մարգարէին ծերոյ`` կոծել եւ թաղել զնա:

13:29: Եւ ա՛ռ մարգարէն զմարմին առնն Աստուծոյ, եւ եդ զնա ՚ի վերայ իշոյն, եւ դարձոյց զնա եւ եկն ՚ի քաղաք մարգարէին ծերոյ կոծե՛լ եւ թաղել զնա.
29 Մարգարէն առաւ Աստծու մարդու դիակը, դրեց իր էշի վրայ եւ բերեց իր քաղաքը, որ ողբան նրա վրայ ու թաղեն նրան:
29 Ծեր մարգարէն Աստուծոյ մարդուն մեռելը վերցուց ու զանիկա իշուն վրայ դրաւ ու զանիկա դարձուց։ Ծեր մարգարէն քաղաքը մտաւ, որպէս զի ողբ ընէ ու զանիկա թաղէ։
zohrab-1805▾ eastern-1994▾ western am▾
13:2913:29 И поднял пророк тело человека Божия, и положил его на осла, и повез его обратно. И пошел пророк-старец в город {свой}, чтобы оплакать и похоронить его.
13:30 ἐν εν in τῷ ο the τάφῳ ταφος grave ἑαυτοῦ εαυτου of himself; his own καὶ και and; even ἐκόψαντο κοπτω cut; mourn αὐτόν αυτος he; him οὐαὶ ουαι woe ἀδελφέ αδελφος brother
13:29 וַ wa וְ and יִּשָּׂ֨א yyiśśˌā נשׂא lift הַ ha הַ the נָּבִ֜יא nnāvˈî נָבִיא prophet אֶת־ ʔeṯ- אֵת [object marker] נִבְלַ֧ת nivlˈaṯ נְבֵלָה corpse אִישׁ־ ʔîš- אִישׁ man הָ hā הַ the אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יַּנִּחֵ֥הוּ yyanniḥˌēhû נוח settle אֶֽל־ ʔˈel- אֶל to הַ ha הַ the חֲמֹ֖ור ḥᵃmˌôr חֲמֹור he-ass וַ wa וְ and יְשִׁיבֵ֑הוּ yᵊšîvˈēhû שׁוב return וַ wa וְ and יָּבֹ֗א yyāvˈō בוא come אֶל־ ʔel- אֶל to עִיר֙ ʕîr עִיר town הַ ha הַ the נָּבִ֣יא nnāvˈî נָבִיא prophet הַ ha הַ the זָּקֵ֔ן zzāqˈēn זָקֵן old לִ li לְ to סְפֹּ֖ד sᵊppˌōḏ ספד lament וּ û וְ and לְ lᵊ לְ to קָבְרֹֽו׃ qovrˈô קבר bury
13:29. tulit ergo prophetes cadaver viri Dei et posuit illud super asinum et reversus intulit in civitatem prophetae senis ut plangerent eumAnd the prophet took up the body of the man of God, and laid it upon the ass, and going back brought it into the city of the old prophet, to mourn for him.
29. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and he came to the city of the old prophet, to mourn, and to bury him.
And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him:

13:29 И поднял пророк тело человека Божия, и положил его на осла, и повез его обратно. И пошел пророк-старец в город {свой}, чтобы оплакать и похоронить его.
13:30
ἐν εν in
τῷ ο the
τάφῳ ταφος grave
ἑαυτοῦ εαυτου of himself; his own
καὶ και and; even
ἐκόψαντο κοπτω cut; mourn
αὐτόν αυτος he; him
οὐαὶ ουαι woe
ἀδελφέ αδελφος brother
13:29
וַ wa וְ and
יִּשָּׂ֨א yyiśśˌā נשׂא lift
הַ ha הַ the
נָּבִ֜יא nnāvˈî נָבִיא prophet
אֶת־ ʔeṯ- אֵת [object marker]
נִבְלַ֧ת nivlˈaṯ נְבֵלָה corpse
אִישׁ־ ʔîš- אִישׁ man
הָ הַ the
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יַּנִּחֵ֥הוּ yyanniḥˌēhû נוח settle
אֶֽל־ ʔˈel- אֶל to
הַ ha הַ the
חֲמֹ֖ור ḥᵃmˌôr חֲמֹור he-ass
וַ wa וְ and
יְשִׁיבֵ֑הוּ yᵊšîvˈēhû שׁוב return
וַ wa וְ and
יָּבֹ֗א yyāvˈō בוא come
אֶל־ ʔel- אֶל to
עִיר֙ ʕîr עִיר town
הַ ha הַ the
נָּבִ֣יא nnāvˈî נָבִיא prophet
הַ ha הַ the
זָּקֵ֔ן zzāqˈēn זָקֵן old
לִ li לְ to
סְפֹּ֖ד sᵊppˌōḏ ספד lament
וּ û וְ and
לְ lᵊ לְ to
קָבְרֹֽו׃ qovrˈô קבר bury
13:29. tulit ergo prophetes cadaver viri Dei et posuit illud super asinum et reversus intulit in civitatem prophetae senis ut plangerent eum
And the prophet took up the body of the man of God, and laid it upon the ass, and going back brought it into the city of the old prophet, to mourn for him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾
John Gill
And the prophet took up the carcass of the man of God,.... The lion perhaps made off as soon as he came, or, if he stayed, the prophet was not afraid of him, seeing he did not attempt to devour the carcass, nor touch the ass, nor do any hurt to those that passed by:
and laid it upon the ass, and brought it back; to his own city:
and the old prophet came to the city to mourn, and to bury him; to perform the funeral rites, according to the custom of the place.
13:3013:30: եւ ցածո՛յց զդին նորա մարգարէն ՚ի թաղե՛լ զնա ՚ի գերեզմանի իւրում. եւ կոծեցան զնա եւ ասեն. Վա՛յ եղբայր։
30 Մարգարէն նրա դիակը թաղեց իր գերեզմանում: Նրա վրայ լաց եղան եւ ասացին. «Վա՜յ, եղբա՛յր»:
30 Անոր մեռելը իր գերեզմանին մէջ դրաւ՝ «Վա՜յ, եղբայր», ըսելով ու անոր վրայ ողբ ըրին։
եւ [333]ցածոյց զդին նորա մարգարէն ի թաղել զնա`` ի գերեզմանի իւրում. եւ կոծեցան զնա եւ ասեն. Վա՜յ եղբայր:

13:30: եւ ցածո՛յց զդին նորա մարգարէն ՚ի թաղե՛լ զնա ՚ի գերեզմանի իւրում. եւ կոծեցան զնա եւ ասեն. Վա՛յ եղբայր։
30 Մարգարէն նրա դիակը թաղեց իր գերեզմանում: Նրա վրայ լաց եղան եւ ասացին. «Վա՜յ, եղբա՛յր»:
30 Անոր մեռելը իր գերեզմանին մէջ դրաւ՝ «Վա՜յ, եղբայր», ըսելով ու անոր վրայ ողբ ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
13:3013:30 И положил тело его в своей гробнице и плакал по нем: увы, брат мой!
13:31 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τὸ ο the κόψασθαι κοπτω cut; mourn αὐτὸν αυτος he; him καὶ και and; even εἶπεν επω say; speak τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him λέγων λεγω tell; declare ἐὰν εαν and if; unless ἀποθάνω αποθνησκω die θάψατέ θαπτω bury; have a funeral for με με me ἐν εν in τῷ ο the τάφῳ ταφος grave τούτῳ ουτος this; he οὗ ος who; what ὁ ο the ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God τέθαπται θαπτω bury; have a funeral for ἐν εν in αὐτῷ αυτος he; him παρὰ παρα from; by τὰ ο the ὀστᾶ οστεον bone αὐτοῦ αυτος he; him θέτε τιθημι put; make με με me ἵνα ινα so; that σωθῶσι σωζω save τὰ ο the ὀστᾶ οστεον bone μου μου of me; mine μετὰ μετα with; amid τῶν ο the ὀστῶν οστεον bone αὐτοῦ αυτος he; him
13:30 וַ wa וְ and יַּנַּ֥ח yyannˌaḥ נוח settle אֶת־ ʔeṯ- אֵת [object marker] נִבְלָתֹ֖ו nivlāṯˌô נְבֵלָה corpse בְּ bᵊ בְּ in קִבְרֹ֑ו qivrˈô קֶבֶר grave וַ wa וְ and יִּסְפְּד֥וּ yyispᵊḏˌû ספד lament עָלָ֖יו ʕālˌāʸw עַל upon הֹ֥וי hˌôy הֹוי alas אָחִֽי׃ ʔāḥˈî אָח brother
13:30. et posuit cadaver eius in sepulchro suo et planxerunt eum heu fraterAnd he laid his dead body in his own sepulchre: and they mourned over him, saying: Alas! alas, my brother.
30. And he laid his carcase in his own grave; and they mourned over him, , Alas, my brother!
And he laid his carcase in his own grave; and they mourned over him, [saying], Alas, my brother:

13:30 И положил тело его в своей гробнице и плакал по нем: увы, брат мой!
13:31
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
τὸ ο the
κόψασθαι κοπτω cut; mourn
αὐτὸν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
τοῖς ο the
υἱοῖς υιος son
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
ἐὰν εαν and if; unless
ἀποθάνω αποθνησκω die
θάψατέ θαπτω bury; have a funeral for
με με me
ἐν εν in
τῷ ο the
τάφῳ ταφος grave
τούτῳ ουτος this; he
οὗ ος who; what
ο the
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
τέθαπται θαπτω bury; have a funeral for
ἐν εν in
αὐτῷ αυτος he; him
παρὰ παρα from; by
τὰ ο the
ὀστᾶ οστεον bone
αὐτοῦ αυτος he; him
θέτε τιθημι put; make
με με me
ἵνα ινα so; that
σωθῶσι σωζω save
τὰ ο the
ὀστᾶ οστεον bone
μου μου of me; mine
μετὰ μετα with; amid
τῶν ο the
ὀστῶν οστεον bone
αὐτοῦ αυτος he; him
13:30
וַ wa וְ and
יַּנַּ֥ח yyannˌaḥ נוח settle
אֶת־ ʔeṯ- אֵת [object marker]
נִבְלָתֹ֖ו nivlāṯˌô נְבֵלָה corpse
בְּ bᵊ בְּ in
קִבְרֹ֑ו qivrˈô קֶבֶר grave
וַ wa וְ and
יִּסְפְּד֥וּ yyispᵊḏˌû ספד lament
עָלָ֖יו ʕālˌāʸw עַל upon
הֹ֥וי hˌôy הֹוי alas
אָחִֽי׃ ʔāḥˈî אָח brother
13:30. et posuit cadaver eius in sepulchro suo et planxerunt eum heu frater
And he laid his dead body in his own sepulchre: and they mourned over him, saying: Alas! alas, my brother.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:30: Alas, my brothers - This lamentation is very simple, very short, and very pathetic. Perhaps the old prophet said it as much in reference to himself, who had been the cause of his untimely death, as in reference to the man of God, whose corpse he now committed to the tomb. But the words may be no more than the burden of each line of the lamentation which was used on this occasion. See instances of this among the Asiatics in the note on Jer 22:18 (note).
3 Kings (1 Kings) 13:31
Albert Barnes: Notes on the Bible - 1834
13:30: He laid his carcase in his own grave - As Joseph of Arimathaea did the body of our Lord Mat 27:60. The possession of rock-hewn tombs by families, or individuals, was common among the Jews from their first entrance into the holy land to their final expulsion. A sepulchre usually consisted of an underground apartment, into which opened a number of long, narrow "loculi," or cells, placed side by side, each adapted to receive one body. The cells were 6 or 7 feet long, 2 feet wide, and 3 feet high. They were commonly closed by a stone placed at the end of each. Many such tombs still exist in Palestine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:30: mourned over: Kg1 14:13; Jer 22:18; Act 8:2
Geneva 1599
And he laid his carcase in his (m) own grave; and they mourned over him, [saying], Alas, my brother!
(m) Which he had prepared for himself.
John Gill
And he laid his carcass in his own grave,.... Which he had prepared for himself; for, as he came from Samaria, it could not be the sepulchre of his fathers; and this was showing all the respect, and doing all the honour to him, he well could:
and they mourned over him; the prophet and his sons: saying,
alas, my brother; which was an usual form of lamentation at funerals in later times, see Jer 22:18.
John Wesley
His grave - So that threatening, 3Kings 13:22, was fulfilled; and withal, the memory of his prophecy was revived and preserved among them, and his very carcase resting there, might be a witness of their madness and desperate wickedness, in continuing in their abominable idolatry, after such an assurance of the dreadful effects of it. They - The old prophet and his sons, and others, whom common humanity taught to lament the untimely death of so worthy a person. Alas, &c. - Which was an usual form of expression in funeral - lamentations.
13:3113:31: Եւ եղեւ յետ կոծելոյն զնա, խօսեցաւ ընդ որդիսն իւր եւ ասէ. Եթէ մեռանիցիմ ես, թաղեսջի՛ք զիս յայսմ գերեզմանի ուր թաղեցաւ այրս Աստուծոյ, առ ոսկերս դորա դիջիք զիս զի ապրեսցին ոսկերք իմ ընդ ոսկերս դորա.
31 Նրա վրայ ողբալուց յետոյ ծերն ասաց իր որդիներին. «Երբ մեռնեմ, ինձ կը թաղէք այն գերեզմանում, ուր թաղուեց Աստծու մարդը. նրա ոսկորների կողքի՛ն դրէք ինձ, որպէսզի իմ ոսկորները պահպանուեն նրա ոսկորների հետ,
31 Զանիկա թաղելէն ետքը իր որդիներուն խօսեցաւ ու ըսաւ. «Երբ ես մեռնիմ, զիս Աստուծոյ մարդուն թաղուած գերեզմանին մէջ թաղեցէ՛ք, իմ ոսկորներս անոր ոսկորներուն քով դրէք.
Եւ եղեւ յետ կոծելոյն զնա, խօսեցաւ ընդ որդիսն իւր եւ ասէ. Եթէ մեռանիցիմ, թաղեսջիք զիս յայսմ գերեզմանի ուր թաղեցաւ այրս Աստուծոյ, առ ոսկերս դորա դիջիք [334]զիս, զի ապրեսցին ոսկերք իմ ընդ ոսկերս դորա:

13:31: Եւ եղեւ յետ կոծելոյն զնա, խօսեցաւ ընդ որդիսն իւր եւ ասէ. Եթէ մեռանիցիմ ես, թաղեսջի՛ք զիս յայսմ գերեզմանի ուր թաղեցաւ այրս Աստուծոյ, առ ոսկերս դորա դիջիք զիս զի ապրեսցին ոսկերք իմ ընդ ոսկերս դորա.
31 Նրա վրայ ողբալուց յետոյ ծերն ասաց իր որդիներին. «Երբ մեռնեմ, ինձ կը թաղէք այն գերեզմանում, ուր թաղուեց Աստծու մարդը. նրա ոսկորների կողքի՛ն դրէք ինձ, որպէսզի իմ ոսկորները պահպանուեն նրա ոսկորների հետ,
31 Զանիկա թաղելէն ետքը իր որդիներուն խօսեցաւ ու ըսաւ. «Երբ ես մեռնիմ, զիս Աստուծոյ մարդուն թաղուած գերեզմանին մէջ թաղեցէ՛ք, իմ ոսկորներս անոր ոսկորներուն քով դրէք.
zohrab-1805▾ eastern-1994▾ western am▾
13:3113:31 После погребения его он сказал сыновьям своим: когда я умру, похороните меня в гробнице, в которой погребен человек Божий; подле костей его положите кости мои;
13:32 ὅτι οτι since; that γινόμενον γινομαι happen; become ἔσται ειμι be τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what ἐλάλησεν λαλεω talk; speak ἐν εν in λόγῳ λογος word; log κυρίου κυριος lord; master ἐπὶ επι in; on τοῦ ο the θυσιαστηρίου θυσιαστηριον altar τοῦ ο the ἐν εν in Βαιθηλ βαιθηλ and; even ἐπὶ επι in; on τοὺς ο the οἴκους οικος home; household τοὺς ο the ὑψηλοὺς υψηλος high; lofty τοὺς ο the ἐν εν in Σαμαρείᾳ σαμαρεια Samareia; Samaria
13:31 וַ wa וְ and יְהִי֮ yᵊhˈî היה be אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after קָבְרֹ֣ו qovrˈô קבר bury אֹתֹו֒ ʔōṯˌô אֵת [object marker] וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֶל־ ʔel- אֶל to בָּנָיו֙ bānāʸw בֵּן son לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say בְּ bᵊ בְּ in מֹותִי֙ môṯˌî מָוֶת death וּ û וְ and קְבַרְתֶּ֣ם qᵊvartˈem קבר bury אֹתִ֔י ʔōṯˈî אֵת [object marker] בַּ ba בְּ in † הַ the קֶּ֕בֶר qqˈever קֶבֶר grave אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] אִ֥ישׁ ʔˌîš אִישׁ man הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) קָב֣וּר qāvˈûr קבר bury בֹּ֑ו bˈô בְּ in אֵ֚צֶל ˈʔēṣel אֵצֶל side עַצְמֹתָ֔יו ʕaṣmōṯˈāʸw עֶצֶם bone הַנִּ֖יחוּ hannˌîḥû נוח settle אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹתָֽי׃ ʕaṣmōṯˈāy עֶצֶם bone
13:31. cumque planxissent eum dixit ad filios suos cum mortuus fuero sepelite me in sepulchro in quo vir Dei sepultus est iuxta ossa eius ponite ossa meaAnd when they had mourned over him, he said to his sons: When I am dead, bury me in the sepulchre wherein the man of God is buried: lay my bones beside his bones.
31. And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones.
And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God [is] buried; lay my bones beside his bones:

13:31 После погребения его он сказал сыновьям своим: когда я умру, похороните меня в гробнице, в которой погребен человек Божий; подле костей его положите кости мои;
13:32
ὅτι οτι since; that
γινόμενον γινομαι happen; become
ἔσται ειμι be
τὸ ο the
ῥῆμα ρημα statement; phrase
ος who; what
ἐλάλησεν λαλεω talk; speak
ἐν εν in
λόγῳ λογος word; log
κυρίου κυριος lord; master
ἐπὶ επι in; on
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
τοῦ ο the
ἐν εν in
Βαιθηλ βαιθηλ and; even
ἐπὶ επι in; on
τοὺς ο the
οἴκους οικος home; household
τοὺς ο the
ὑψηλοὺς υψηλος high; lofty
τοὺς ο the
ἐν εν in
Σαμαρείᾳ σαμαρεια Samareia; Samaria
13:31
וַ wa וְ and
יְהִי֮ yᵊhˈî היה be
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
קָבְרֹ֣ו qovrˈô קבר bury
אֹתֹו֒ ʔōṯˌô אֵת [object marker]
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֶל־ ʔel- אֶל to
בָּנָיו֙ bānāʸw בֵּן son
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
בְּ bᵊ בְּ in
מֹותִי֙ môṯˌî מָוֶת death
וּ û וְ and
קְבַרְתֶּ֣ם qᵊvartˈem קבר bury
אֹתִ֔י ʔōṯˈî אֵת [object marker]
בַּ ba בְּ in
הַ the
קֶּ֕בֶר qqˈever קֶבֶר grave
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
אִ֥ישׁ ʔˌîš אִישׁ man
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
קָב֣וּר qāvˈûr קבר bury
בֹּ֑ו bˈô בְּ in
אֵ֚צֶל ˈʔēṣel אֵצֶל side
עַצְמֹתָ֔יו ʕaṣmōṯˈāʸw עֶצֶם bone
הַנִּ֖יחוּ hannˌîḥû נוח settle
אֶת־ ʔeṯ- אֵת [object marker]
עַצְמֹתָֽי׃ ʕaṣmōṯˈāy עֶצֶם bone
13:31. cumque planxissent eum dixit ad filios suos cum mortuus fuero sepelite me in sepulchro in quo vir Dei sepultus est iuxta ossa eius ponite ossa mea
And when they had mourned over him, he said to his sons: When I am dead, bury me in the sepulchre wherein the man of God is buried: lay my bones beside his bones.
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Adam Clarke: Commentary on the Bible - 1831
13:31: Lay my bones beside his bones - This argues a strong conviction in the mind of the old prophet, that the deceased was a good and holy man of God; and he is willing to have place with him in the general resurrection.
3 Kings (1 Kings) 13:32
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:31: lay my bones: Num 23:10; Psa 26:9; Ecc 8:10; Luk 16:22, Luk 16:23
John Gill
And it came to pass, after he had buried him, that he spoke to his sons, saying,.... He gave them the following charge:
when I am dead, then bury me in the sepulchre wherein the man of God is buried; as it was his own, it might be reasonably thought they would bury him in it without such a charge; but, lest they should not, he gives it:
lay my bones beside his bones; his view in this was, that when Josiah came to burn the bones of the priests, he would spare the bones of this man of God; and so his, lying by them, and mingled with them, would be spared also, and so it proved, 4Kings 23:18.
John Wesley
When I am dead, &c - Tho' he was a lying prophet, yet he desired to die the death of a true prophet. Gather not my Soul with the sinners of Beth - el, but with this man of God: Because what he cried against the altar of Beth - el, shall surely come to pass. Thus by the mouth of two witnesses was it established, if possible to convince Jeroboam.
Robert Jamieson, A. R. Fausset and David Brown
bury me in the sepulchre wherein the man of God is buried--His motive in making this request was either that his remains might not be disturbed when the predicted events took place (see 4Kings 23:18), or he had some superstitious hope of being benefited at the resurrection by being in the same cave with a man of God.
13:3213:32: զի լինելով լինիցի՛ բանն զոր խօսեցաւ բանիւ Տեառն ՚ի վերայ սեղանոյն ՚ի Բեթէլ, եւ ՚ի վերայ տանց բարձանց որ ՚ի Սամարիա։
32 որովհետեւ անպայման կը կատարուի Տիրոջ այն խօսքը, որ ասուեց Բեթէլում գտնուող զոհասեղանի ու Սամարիայի բարձրադիր կռատների դէմ»:
32 Վասն զի Բեթէլի մէջ եղող սեղանին համար ու Սամարիայի քաղաքներուն մէջ եղող բոլոր բարձր տեղերու կռատուններուն համար անոր Տէրոջը կողմէ ըսուած խօսքը անպատճառ պիտի կատարուի»։
զի լինելով լինիցի բանն զոր խօսեցաւ բանիւ Տեառն ի վերայ սեղանոյն ի Բեթէլ, եւ ի վերայ տանց բարձանց որ [335]ի Սամարիա:

13:32: զի լինելով լինիցի՛ բանն զոր խօսեցաւ բանիւ Տեառն ՚ի վերայ սեղանոյն ՚ի Բեթէլ, եւ ՚ի վերայ տանց բարձանց որ ՚ի Սամարիա։
32 որովհետեւ անպայման կը կատարուի Տիրոջ այն խօսքը, որ ասուեց Բեթէլում գտնուող զոհասեղանի ու Սամարիայի բարձրադիր կռատների դէմ»:
32 Վասն զի Բեթէլի մէջ եղող սեղանին համար ու Սամարիայի քաղաքներուն մէջ եղող բոլոր բարձր տեղերու կռատուններուն համար անոր Տէրոջը կողմէ ըսուած խօսքը անպատճառ պիտի կատարուի»։
zohrab-1805▾ eastern-1994▾ western am▾
13:3213:32 ибо сбудется слово, которое он по повелению Господню произнес о жертвеннике в Вефиле и о всех капищах на высотах, в городах Самарийских.
13:33 καὶ και and; even μετὰ μετα with; amid τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he οὐκ ου not ἐπέστρεψεν επιστρεφω turn around; return Ιεροβοαμ ιεροβοαμ from; away τῆς ο the κακίας κακια badness; vice αὐτοῦ αυτος he; him καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return καὶ και and; even ἐποίησεν ποιεω do; make ἐκ εκ from; out of μέρους μερος part; in particular τοῦ ο the λαοῦ λαος populace; population ἱερεῖς ιερευς priest ὑψηλῶν υψηλος high; lofty ὁ ο the βουλόμενος βουλομαι want ἐπλήρου πληροω fulfill; fill τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἐγίνετο γινομαι happen; become ἱερεὺς ιερευς priest εἰς εις into; for τὰ ο the ὑψηλά υψηλος high; lofty
13:32 כִּי֩ kˌî כִּי that הָיֹ֨ה hāyˌō היה be יִהְיֶ֜ה yihyˈeh היה be הַ ha הַ the דָּבָ֗ר ddāvˈār דָּבָר word אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] קָרָא֙ qārˌā קרא call בִּ bi בְּ in דְבַ֣ר ḏᵊvˈar דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in בֵֽית־אֵ֑ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel וְ wᵊ וְ and עַל֙ ʕˌal עַל upon כָּל־ kol- כֹּל whole בָּתֵּ֣י bāttˈê בַּיִת house הַ ha הַ the בָּמֹ֔ות bbāmˈôṯ בָּמָה high place אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in עָרֵ֥י ʕārˌê עִיר town שֹׁמְרֹֽון׃ פ šōmᵊrˈôn . f שֹׁמְרֹון Samaria
13:32. profecto enim veniet sermo quem praedixit in sermone Domini contra altare quod est in Bethel et contra omnia fana excelsorum quae sunt in urbibus SamariaeFor assuredly the word shall come to pass which he hath foretold in the word of the Lord, against the altar that is in Bethel: and against all the temples of the high places, that are in the cities of Samaria.
32. For the saying which he cried by the word of the LORD against the altar in Beth-el, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass.
For the saying which he cried by the word of the LORD against the altar in Beth- el, and against all the houses of the high places which [are] in the cities of Samaria, shall surely come to pass:

13:32 ибо сбудется слово, которое он по повелению Господню произнес о жертвеннике в Вефиле и о всех капищах на высотах, в городах Самарийских.
13:33
καὶ και and; even
μετὰ μετα with; amid
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
οὐκ ου not
ἐπέστρεψεν επιστρεφω turn around; return
Ιεροβοαμ ιεροβοαμ from; away
τῆς ο the
κακίας κακια badness; vice
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
καὶ και and; even
ἐποίησεν ποιεω do; make
ἐκ εκ from; out of
μέρους μερος part; in particular
τοῦ ο the
λαοῦ λαος populace; population
ἱερεῖς ιερευς priest
ὑψηλῶν υψηλος high; lofty
ο the
βουλόμενος βουλομαι want
ἐπλήρου πληροω fulfill; fill
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
ἐγίνετο γινομαι happen; become
ἱερεὺς ιερευς priest
εἰς εις into; for
τὰ ο the
ὑψηλά υψηλος high; lofty
13:32
כִּי֩ kˌî כִּי that
הָיֹ֨ה hāyˌō היה be
יִהְיֶ֜ה yihyˈeh היה be
הַ ha הַ the
דָּבָ֗ר ddāvˈār דָּבָר word
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
קָרָא֙ qārˌā קרא call
בִּ bi בְּ in
דְבַ֣ר ḏᵊvˈar דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
בֵֽית־אֵ֑ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel
וְ wᵊ וְ and
עַל֙ ʕˌal עַל upon
כָּל־ kol- כֹּל whole
בָּתֵּ֣י bāttˈê בַּיִת house
הַ ha הַ the
בָּמֹ֔ות bbāmˈôṯ בָּמָה high place
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
עָרֵ֥י ʕārˌê עִיר town
שֹׁמְרֹֽון׃ פ šōmᵊrˈôn . f שֹׁמְרֹון Samaria
13:32. profecto enim veniet sermo quem praedixit in sermone Domini contra altare quod est in Bethel et contra omnia fana excelsorum quae sunt in urbibus Samariae
For assuredly the word shall come to pass which he hath foretold in the word of the Lord, against the altar that is in Bethel: and against all the temples of the high places, that are in the cities of Samaria.
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Adam Clarke: Commentary on the Bible - 1831
13:32: In the cities of Samaria - It is most certain that Samaria, or as it is called in Hebrew Shomeron, was not built at this time. We are expressly told that Omri, king of Israel, founded this city on the hill which he bought for two talents of silver, from a person of the name of Shemer, after whom he called the city Samaria or Shomeron; (see Kg1 16:24); and this was fifty years after the death of Jeroboam. How then could the old prophet speak of Samaria, not then in existence, unless he did it by the spirit of prophecy, calling things that are not as though they were; as the man of God called Josiah by name three hundred years before he was born? Some suppose that the historian adds these words because Samaria existed in his time, and he well knew that it did not exist in the time of the old prophet; for himself, in the sixteenth chapter, gives us the account of its foundation by Omri. After all, it is possible that God might have given this revelation to the old prophet; and thus by anticipation which is the language of prophecy, spoke of Samaria as then existing. This is the solution of Houbigant, and is thought sound by many good critics.
3 Kings (1 Kings) 13:33
Albert Barnes: Notes on the Bible - 1834
13:32: Against all the houses of the high places - i. e., more than the two high places at Dan and Bethel. There were many lesser high places in the land, several of which would be likely to be in Israel Kg1 3:4.
In the cities of Samaria - The word Samaria cannot have been employed by the old prophet, in whose days Samaria did not exist Kg1 16:24. The writer of Kings has substituted for the term used by him that whereby the country was known in his own day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:32: the saying: Kg1 13:2; Kg2 23:16-19
the houses: Kg1 12:29, Kg1 12:31; Lev 26:30
in the cities: Kg1 16:24; Ch2 25:13; Ezr 4:10; Joh 4:4, Joh 4:5
John Gill
For the saying which he cried by the word of the Lord against the altar in Bethel,.... That the priests should be offered on it, and men's bones be burnt upon it; for as for its being rent, and the ashes of it poured out, that had been done already:
and against all the houses of the high places which are in Samaria, shall surely come to pass: by which it appears that there were temples, and high places, and altars built in other parts of the kingdom besides Dan and Bethel, of the destruction of which the man of God prophesied, though not before mentioned; all which the old prophet gave credit to, and firmly believed would be accomplished. The kingdom of Israel, in later times, had the name of Samaria, from the chief city of it, Is 7:9, here spoken of by anticipation, for as yet it was not in being, see 3Kings 16:24 and either it has its name here by way of prophecy, or else given by the writer of this book, as what it went by in his time.
John Wesley
Samaria - That is, of the kingdom of Samaria; as it was called, though not when this fact was done, yet before these books were written. Samaria was properly this name of one city, 3Kings 21:1, but from hence the whole kingdom of Israel was so called.
13:3313:33: Եւ յետ բանիցս այսոցիկ ո՛չ դարձաւ Յերոբովամ ՚ի չարեաց իւրոց. եւ դարձաւ եւ արար ՚ի մասնէ ժողովրդեանն քո՛ւրմս բարձանց. որ կամէր լնոյր զձեռն իւր. եւ լինէր քո՛ւրմ բարձանց[3615]։ [3615] Ոմանք. Եւ արար ՚ի Մանասէ ժողովրդեանն քուրմս... լնոյր զձեռս իւր։
33 Այս բաներից յետոյ էլ Յերոբովամը չհրաժարուեց իր չարիքներից. նա ժողովրդի մի մասին մեհեանների քրմեր էր դարձնում. ով ուզում էր, նրան ձեռնադրում էր, եւ սա դառնում էր մեհեանների քուրմ:
33 Այս բանէն յետոյ Յերոբովամ իր չար ճամբայէն չդարձաւ եւ նորէն ժողովուրդին ցած մարդոցմէն բարձր տեղերուն քուրմեր կը նշանակէր։ Ամէն ուզողը կ’օրհնէր, որպէս բարձր տեղերուն քուրմը։
Եւ յետ բանիցս այսոցիկ ոչ դարձաւ Յերոբովամ [336]ի չարեաց իւրոց``. եւ դարձաւ եւ արար [337]ի մասնէ ժողովրդեանն քուրմս բարձանց. որ կամէր լնոյր զձեռս իւր, եւ լինէր քուրմ բարձանց:

13:33: Եւ յետ բանիցս այսոցիկ ո՛չ դարձաւ Յերոբովամ ՚ի չարեաց իւրոց. եւ դարձաւ եւ արար ՚ի մասնէ ժողովրդեանն քո՛ւրմս բարձանց. որ կամէր լնոյր զձեռն իւր. եւ լինէր քո՛ւրմ բարձանց[3615]։
[3615] Ոմանք. Եւ արար ՚ի Մանասէ ժողովրդեանն քուրմս... լնոյր զձեռս իւր։
33 Այս բաներից յետոյ էլ Յերոբովամը չհրաժարուեց իր չարիքներից. նա ժողովրդի մի մասին մեհեանների քրմեր էր դարձնում. ով ուզում էր, նրան ձեռնադրում էր, եւ սա դառնում էր մեհեանների քուրմ:
33 Այս բանէն յետոյ Յերոբովամ իր չար ճամբայէն չդարձաւ եւ նորէն ժողովուրդին ցած մարդոցմէն բարձր տեղերուն քուրմեր կը նշանակէր։ Ամէն ուզողը կ’օրհնէր, որպէս բարձր տեղերուն քուրմը։
zohrab-1805▾ eastern-1994▾ western am▾
13:3313:33 И после сего события Иеровоам не сошел со своей худой дороги, но продолжал ставить из народа священников высот; кто хотел, того он посвящал, и тот становился священником высот.
13:34 καὶ και and; even ἐγένετο γινομαι happen; become τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he εἰς εις into; for ἁμαρτίαν αμαρτια sin; fault τῷ ο the οἴκῳ οικος home; household Ιεροβοαμ ιεροβοαμ and; even εἰς εις into; for ὄλεθρον ολεθρος ruin; destruction καὶ και and; even εἰς εις into; for ἀφανισμὸν αφανισμος obscurity ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῆς ο the γῆς γη earth; land
13:33 אַחַר֙ ʔaḥˌar אַחַר after הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֔ה zzˈeh זֶה this לֹֽא־ lˈō- לֹא not שָׁ֥ב šˌāv שׁוב return יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam מִ mi מִן from דַּרְכֹּ֣ו ddarkˈô דֶּרֶךְ way הָ hā הַ the רָעָ֑ה rāʕˈā רַע evil וַ֠ wa וְ and יָּשָׁב yyāšˌāv שׁוב return וַ wa וְ and יַּ֜עַשׂ yyˈaʕaś עשׂה make מִ mi מִן from קְצֹ֤ות qᵊṣˈôṯ קְצֹות end הָ hā הַ the עָם֙ ʕˌām עַם people כֹּהֲנֵ֣י kōhᵃnˈê כֹּהֵן priest בָמֹ֔ות vāmˈôṯ בָּמָה high place הֶֽ hˈe הַ the חָפֵץ֙ ḥāfˌēṣ חָפֵץ delighting יְמַלֵּ֣א yᵊmallˈē מלא be full אֶת־ ʔeṯ- אֵת [object marker] יָדֹ֔ו yāḏˈô יָד hand וִ wi וְ and יהִ֖י yhˌî היה be כֹּהֲנֵ֥י kōhᵃnˌê כֹּהֵן priest בָמֹֽות׃ vāmˈôṯ בָּמָה high place
13:33. post verba haec non est reversus Hieroboam de via sua pessima sed e contrario fecit de novissimis populi sacerdotes excelsorum quicumque volebat implebat manum suam et fiebat sacerdos excelsorumAfter these words, Jeroboam came not back from his wicked way: but on the contrary, he made of the meanest of the people priests of the high places: whosoever would, he filled his hand, and he was made a priest of the high places.
33. After this thing Jeroboam returned not from his evil way, but made again from among all the people priests of the high places: whosoever would, he consecrated him, that there might be priests of the high places.
After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became [one] of the priests of the high places:

13:33 И после сего события Иеровоам не сошел со своей худой дороги, но продолжал ставить из народа священников высот; кто хотел, того он посвящал, и тот становился священником высот.
13:34
καὶ και and; even
ἐγένετο γινομαι happen; become
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
εἰς εις into; for
ἁμαρτίαν αμαρτια sin; fault
τῷ ο the
οἴκῳ οικος home; household
Ιεροβοαμ ιεροβοαμ and; even
εἰς εις into; for
ὄλεθρον ολεθρος ruin; destruction
καὶ και and; even
εἰς εις into; for
ἀφανισμὸν αφανισμος obscurity
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῆς ο the
γῆς γη earth; land
13:33
אַחַר֙ ʔaḥˌar אַחַר after
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
לֹֽא־ lˈō- לֹא not
שָׁ֥ב šˌāv שׁוב return
יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam
מִ mi מִן from
דַּרְכֹּ֣ו ddarkˈô דֶּרֶךְ way
הָ הַ the
רָעָ֑ה rāʕˈā רַע evil
וַ֠ wa וְ and
יָּשָׁב yyāšˌāv שׁוב return
וַ wa וְ and
יַּ֜עַשׂ yyˈaʕaś עשׂה make
מִ mi מִן from
קְצֹ֤ות qᵊṣˈôṯ קְצֹות end
הָ הַ the
עָם֙ ʕˌām עַם people
כֹּהֲנֵ֣י kōhᵃnˈê כֹּהֵן priest
בָמֹ֔ות vāmˈôṯ בָּמָה high place
הֶֽ hˈe הַ the
חָפֵץ֙ ḥāfˌēṣ חָפֵץ delighting
יְמַלֵּ֣א yᵊmallˈē מלא be full
אֶת־ ʔeṯ- אֵת [object marker]
יָדֹ֔ו yāḏˈô יָד hand
וִ wi וְ and
יהִ֖י yhˌî היה be
כֹּהֲנֵ֥י kōhᵃnˌê כֹּהֵן priest
בָמֹֽות׃ vāmˈôṯ בָּמָה high place
13:33. post verba haec non est reversus Hieroboam de via sua pessima sed e contrario fecit de novissimis populi sacerdotes excelsorum quicumque volebat implebat manum suam et fiebat sacerdos excelsorum
After these words, Jeroboam came not back from his wicked way: but on the contrary, he made of the meanest of the people priests of the high places: whosoever would, he filled his hand, and he was made a priest of the high places.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-34: Как миссия Иудейского пророка (ст. 1-10), так и его трагическая смерть и самое погребение (11-32) имели целью отвратить Иеровоама от избранного им пути своевольного изменения в области богослужения, но эта цель не была достигнута: Иеровоам продолжал свою неугодную Богу деятельность, напр., по части распространения всеобщего священства (ст. 33, сн. XII:31; 2: Пар. XI:15; XIII:9): "кто хотел, того он посвящал" (с евр.: "наполнял руку", слав.: "исполняше руку свою", ср. Исх. XXVIII:41; блаж. Феодорит, вопр. 44).
Adam Clarke: Commentary on the Bible - 1831
13:33: Jeroboam returned not from his evil way - There is something exceedingly obstinate and perverse, as well as blinding and infatuating, in idolatry. The prediction lately delivered at Beth-el, and the miracles wrought in confirmation of it, were surely sufficient to have affected and alarmed any heart, not wholly and incorrigibly hardened; and yet they had no effect on Jeroboam!
Made - the lowest of the people priests - So hardy was this bad man in his idolatry that he did not even attempt to form any thing according to the model of God's true worship: he would have nothing like God and truth. In his calves, or rather oxen, he copied the manner of Egypt; and in the formation of his priesthood, he seems to have gone aside from all models. Amongst the worst of heathens, the priesthood was filled with respectable men; but Jeroboam took of the lowest of the people, and put them in that office.
Whosoever would, he consecrated him - He made no discrimination: any vagabond that offered was accepted even of those who had no character, who were too idle to work, and too stupid to learn.
3 Kings (1 Kings) 13:34
Albert Barnes: Notes on the Bible - 1834
13:33: Whosoever would, he consecrated him - i. e., he exercised no discretion, but allowed anyone to become a priest, without regard to birth, character, or social position. We may suspect from this that the office was not greatly sought, since no civil governor who cared to set up a priesthood would wish to degrade it in public estimation. Jeroboam did impose one limitation, which would have excluded the very poorest class. The candidate for consecration was obliged to make an offering consisting of one young bullock and seven rams Ch2 13:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:33: am 3030-3050, bc 974-954
Jeroboam: Kg1 12:31-33; Ch2 11:15, Ch2 13:9; Amo 6:11
made again: Heb. returned and made, Psa 78:34; Jer 18:4 *marg. Ti2 3:13
whosoever: Num 1:51, Num 3:10, Num 17:5, Num 17:12, Num 17:13
consecrated him: Heb. filled his hand, Exo 28:41 *marg. Jdg 17:12
Carl Friedrich Keil and Franz Delitzsch

But this did not lead Jeroboam to conversion. He turned not from his evil way, but continued to make high priests from the mass of the people. ויּעשׂ ויּשׁב, "he returned and made," i.e., he made again or continued to make. For the fact itself compare 3Kings 12:31. "Whoever had pleasure (החפץ, cf., Ges. 109), he filled his hand, that he might become a priest of the high places." מלּא את־ידו, to fill the hand, is the technical expression for investing with the priesthood, according to the rite prescribed for the consecration of the priests, namely, to place sacrificial gifts in the hands of the persons to be consecrated (see at Lev 7:37 and Lev 8:25.). The plural בּמות כּהני is used with indefinite generality: that he might be ranked among the priests of high places.
3Kings 13:34
"And it became in (with) this thing the sin of the house of Jeroboam, and the destroying and cutting off from the earth;" that is to say, this obstinate persistence in ungodly conduct was the guilt which had as its natural consequence the destroying of his house from the face of the earth. הזּה בּדּבר is not a mistake for הזּה הדּבר, but בּ is used, as in 1Chron 9:33; 1Chron 7:23, to express the idea of being and persisting in a thing (for this use of בּ compare Ewald, 295, f.).
Geneva 1599
After this thing Jeroboam (u) returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became [one] of the priests of the high places.
(u) So the wicked do not profit by God's threatenings, but go backward and become worse and worse, (Ti2 3:13).
John Gill
After this thing Jeroboam returned not from his evil way,.... From the idolatrous practices he had started, and was establishing; though he had seen his altar rent, and the ashes poured out as the man of God predicted, his own hand withered, and that restored again upon the prayer of the prophet; and though he had heard of the death he died for his disobedience to the command of God, and the several marvellous things that attended it; these were so far from reforming him, that he seemed to be the more hardened thereby:
but made again of the lowest of the people priests of the high places: and officiated there, and indeed those of the tribe of Levi would not serve there, and therefore were expelled their cities; see 2Chron 11:14.
John Wesley
After this - That is, after all these things: the singular number put for the plural; after so many, and evident, and successive miracles. Made again - He abated not so much as a circumstance in his idolatrous worship. Whosoever - Without any respect to tribe or family, or integrity of body, or mind, or life; all which were to be regarded in the priesthood.
13:3413:34: Եւ եղեւ բա՛նն այն ՚ի մե՛ղս տանն Յերոբովամայ, եւ ՚ի սատակումն եւ յապականութիւն յերեսաց երկրին[3616]։[3616] Յօրինակին պակասէր. Եւ յապականութիւն։
34 Ահա թէ ինչպէս Յերոբովամի տունը մեղք գործեց, եւ դրա համար էլ նա բնաջնջուեց ու վերացաւ երկրի երեսից:
34 Այս բանը Յերոբովամին տանը մեղքի պատճառ, նաեւ անոր երկրի երեսէն կորսուելուն ու բնաջինջ ըլլալուն պատճառը եղաւ։
Եւ եղեւ բանն այն ի մեղս տանն Յերոբովամայ, եւ ի սատակումն եւ յապականութիւն յերեսաց երկրին:

13:34: Եւ եղեւ բա՛նն այն ՚ի մե՛ղս տանն Յերոբովամայ, եւ ՚ի սատակումն եւ յապականութիւն յերեսաց երկրին[3616]։
[3616] Յօրինակին պակասէր. Եւ յապականութիւն։
34 Ահա թէ ինչպէս Յերոբովամի տունը մեղք գործեց, եւ դրա համար էլ նա բնաջնջուեց ու վերացաւ երկրի երեսից:
34 Այս բանը Յերոբովամին տանը մեղքի պատճառ, նաեւ անոր երկրի երեսէն կորսուելուն ու բնաջինջ ըլլալուն պատճառը եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:3413:34 Это вело дом Иеровоамов ко греху и к погибели и к истреблению его с лица земли.
13:34 וַ wa וְ and יְהִי֙ yᵊhˌî היה be בַּ ba בְּ in † הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֔ה zzˈeh זֶה this לְ lᵊ לְ to חַטַּ֖את ḥaṭṭˌaṯ חַטָּאת sin בֵּ֣ית bˈêṯ בַּיִת house יָרָבְעָ֑ם yārovʕˈām יָרָבְעָם Jeroboam וּ û וְ and לְ lᵊ לְ to הַכְחִיד֙ haḵḥîḏ כחד hide וּ û וְ and לְ lᵊ לְ to הַשְׁמִ֔יד hašmˈîḏ שׁמד destroy מֵ mē מִן from עַ֖ל ʕˌal עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הָ hā הַ the אֲדָמָֽה׃ פ ʔᵃḏāmˈā . f אֲדָמָה soil
13:34. et propter hanc causam peccavit domus Hieroboam et eversa est et deleta de superficie terraeAnd for this cause did the house of Jeroboam sin, and was cut off, and destroyed from the face of the earth.
34. And this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth.
And this thing became sin unto the house of Jeroboam, even to cut [it] off, and to destroy [it] from off the face of the earth:

13:34 Это вело дом Иеровоамов ко греху и к погибели и к истреблению его с лица земли.
13:34
וַ wa וְ and
יְהִי֙ yᵊhˌî היה be
בַּ ba בְּ in
הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
לְ lᵊ לְ to
חַטַּ֖את ḥaṭṭˌaṯ חַטָּאת sin
בֵּ֣ית bˈêṯ בַּיִת house
יָרָבְעָ֑ם yārovʕˈām יָרָבְעָם Jeroboam
וּ û וְ and
לְ lᵊ לְ to
הַכְחִיד֙ haḵḥîḏ כחד hide
וּ û וְ and
לְ lᵊ לְ to
הַשְׁמִ֔יד hašmˈîḏ שׁמד destroy
מֵ מִן from
עַ֖ל ʕˌal עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הָ הַ the
אֲדָמָֽה׃ פ ʔᵃḏāmˈā . f אֲדָמָה soil
13:34. et propter hanc causam peccavit domus Hieroboam et eversa est et deleta de superficie terrae
And for this cause did the house of Jeroboam sin, and was cut off, and destroyed from the face of the earth.
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Adam Clarke: Commentary on the Bible - 1831
13:34: And this thing became sin - These abominations were too glaring, and too insulting to the Divine Majesty, to be permitted to last; therefore his house was cut off, and destroyed from the face of the earth.
A Holy priesthood, a righteous ministry, is a blessing to any state, because it has a most powerful effect on the morals of the community; inducing order, sobriety, and habits of industry, among the people: on the contrary, the profligacy of the clergy, and false principles of religion, are the most likely to unsettle a kingdom, and to bring about destructive revolutions in the state. This is the principle on which all national establishments of religion were originally formed. The state thought proper to secure a permanency of religion, that religion might secure the safety of the state; because it was supposed from the general aversion of men from good, that, if left to themselves, they would have no religion at all. Where the religion of the country is pure, founded solely on the oracles of God, it deserves the utmost sanction of the state, as well as the attention of every individual. A Christian state has surely authority to enact, The Christian religion is and shall be the religion of this land; and, prejudice apart, should not the laws provide for the permanence of this system? Is the form of Christianity likely to be preserved in times of general profligacy, if the laws do not secure its permanence? What would our nation have been if we had not had a version of the sacred writings established by the authority of the laws: and a form of sound words for general devotion established by the same authority? Whatever the reader may do the writer thanks God for the religious establishment of his country. For abuses in church or state, he is the last to contend.
Albert Barnes: Notes on the Bible - 1834
13:34: This persistence in wrong, after the warning given him, brought a judgment, not only on Jeroboam himself, but on his family. Jeroboam's departure from the path of right forfeited the crown Kg1 11:38; and in that forfeiture was involved naturally the destruction of his family, for in the East, as already observed, when one dynasty supplants another, the ordinary practice is for the new king to destroy all the males belonging to the house of his predecessor. See Kg1 15:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:34: became sin: Kg1 12:30; Kg2 10:31, Kg2 17:21
to cut it off: Kg1 12:26, Kg1 14:10, Kg1 15:29, Kg1 15:30; Pro 13:6
Next: 3 Kings (1 Kings) Chapter 14
John Gill
And this thing became sin unto the house of Jeroboam,.... All the above things were sins in themselves, as building high places, and putting priests in them, whoever would; but the sense is, that these were the causes of punishment, or of evil things being inflicted on Jeroboam's family; sin is put for the punishment of sin, as it often is:
even to cut it off, and to destroy it from off the face of the earth; so that it become utterly extinct; and the next thing we hear of is the sickness and death of his son.
John Wesley
Sin - Either, an occasion of sin, and means of hardening all his posterity in their idolatry: or, a punishment, for so the word sin is often used. This his obstinate continuance in his idolatry, after such warnings, was the utter ruin of all his family. They betray themselves effectually, who endeavour to support themselves by any sin.