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jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706We left Elijah at the entrance of Jezreel, still appearing publicly, and all the people's eyes upon him. In this chapter we have him again absconding, and driven into obscurity, at a time when he could ill be spared; but we are to look upon it as a punishment to Israel for the insincerity and inconstancy of their reformation. When people will not learn it is just with God to remove their teachers into corners. Now observe, I. How he was driven into banishment by the malice of Jezebel his sworn enemy, ver. 1-3. II. How he was met, in his banishment, by the favour of God, his covenant-friend. 1. How God fed him, ver. 4-8. 2. How he conversed with him, and manifested himself to him (ver. 9, 11-13), heard his complaint (ver. 10-14), directed him what to do (ver. 15-17), and encouraged him, ver. 18. III. How his hands were strengthened, at his return out of banishment, by the joining of Elisha with him, ver. 19-21.Adam Clarke: Commentary on the Bible - 1831Ahab tells Jezebel what Elijah had done; she is enraged, and threatens to take away his life, Kg1 19:1, Kg1 19:2. He leaves Jezreel, and comes to Beer-sheba, and thence to the wilderness, where he is fed and encouraged by an angel, Kg1 19:3-9. His complaint and the vision by which God instructs him, Kg1 19:10-14. He is sent to Damascus, in order to anoint Hazael king over Syria, and Jehu king over Israel, Kg1 19:15-18. He meets with Elisha, who becomes his servant, Kg1 19:19-21.3 Kings (1 Kings) 19:1 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Kg1 19:1, Elijah, threatened by Jezebel, flees to Beer-sheba; Kg1 19:4, In the wilderness, being weary of his life, he is comforted by an angel; Kg1 19:9, At Horeb God appears unto him, sending him to anoint Hazael, Jehu, and Elisha; Kg1 19:19, Elisha, taking leave of his friends, follows Elijah.Carl Friedrich Keil and Franz DelitzschThe hope of completing his victory over the idolaters and overthrowing the worship of Baal, even in the capital of the kingdom, with which Elijah may have hastened to Jezreel, was frustrated by the malice of the queen, who was so far from discerning any revelation of the almighty God in the account given her by Ahab of what had occurred on Carmel, and bending before His mighty hand, that, on the contrary, she was so full of wrath at the slaying of the prophets of Baal as to send to the prophet Elijah to threaten him with death. This apparent failure of his ministry was the occasion of a severe inward conflict, in which Elijah was brought to a state of despondency and fled from the land. The Lord allowed His servant to pass through this conflict, that he might not exalt himself, but, being mindful of his own impotence, might rest content with the grace of his God, whose strength is mighty in the weak (2Cor 12:8-9), and who would refine and strengthen him for the further fulfilment of his calling. 3Kings 19:1-2 Elijah's flight into the desert and guidance to Horeb. - 3Kings 19:1, 3Kings 19:2. When "Ahab told Jezebel all that Elijah had done, and all, how he had slain all the prophets (of Baal)," she sent a messenger to Elijah in her impotent wrath, with a threat, which she confirmed by an oath (see at 3Kings 2:23), that in the morning she would have him slain like the prophets whom he had put to death. The early commentators detected in this threat the impotentia muliebris iracundiae, and saw that all that Jezebel wanted was to get rid of the man who was so distressing and dangerous to her, because she felt herself unable to put him to death, partly on account of the people, who were enthusiastic in his favour, and partly on account of the king himself, upon whom the affair at Carmel had not remained without its salutary effect. 3Kings 19:3-4 But when Elijah saw (ויּרא), sc. how things stood, or the audacity of Jezebel, from which the failure of his work was evident, he rose up and went to Beersheba in Judah, i.e., Bir-seba on the southern frontier of Canaan (see at Gen 21:31). The expression ליהוּדה אשׁר, "which to Judah," i.e., which belonged to the kingdom of Judah, for Beersheba was really allotted to the tribe of Simeon (Josh 19:2), is appended not merely as a geographical indication that Elijah went outside the land, but to show that he meant to leave the kingdom of Israel, the scene of his previous labours, just as Jeremiah in a similar internal conflict gave utterance to the wish that he could leave his people, if he had but a lodging-place in the wilderness (Jer 9:2). ויּרא is not to be altered into ויּירא, et timuit, after the lxx and Vulg., notwithstanding the fact that some Codd. have this reading, which only rests upon an erroneous conjecture. For it is obvious that Elijah did not flee from any fear of the vain threat of Jezebel, from the fact that he did not merely withdrawn into the kingdom of Judah, where he would have been safe under Jehoshaphat from all the persecutions of Jezebel, but went to Beersheba, and thence onwards into the desert there to pour out before the Lord God his weariness of life (3Kings 19:4). ילך אל־נפשׁו, he went upon his soul, or his life, i.e., not to save his life (as I once thought, with many other commentators), for his wish to die (3Kings 19:4) is opposed to this; but to care for his soul in the manner indicated in 3Kings 19:4, i.e., to commit his soul or his life to the Lord his God in the solitude of the desert, and see what He would determine concerning him. (Note: G. Menken (christl. Homil. b. den Proph. Elias, p. 231) has given the following admirable explanation of אל נפשו fo so far as the sense is concerned: "For conscience sake, from conviction, out of obligation, not from fear. After all his former experience, and from the entire relation in which Elijah stood to God, it was impossible that he should be afraid, and not be firmly convinced that the God who had shut up heaven at his word, who had supplied him with bread and flesh for a whole year in the desert through the medium of ravens, who had supported him miraculously for years in a foreign land through the medium of a poor widow, who had concealed and rescued him for three years and a half from the search of the king, who had accredited and honoured him in the sight of all the people as His servant, who had given an immediate answer to his prayer for rain, could also defend him in this extremity, and rescue him from this danger, if such should be His will.") - He left his servant in Beersheba, while he himself went a day's journey farther into the desert (Paran), not merely because he was so filled with weariness of life in his dark oppression, that he thought he should have no further need of his servant, and therefore left him behind in Beersheba, but that he might pour out his heart before God alone in the desert and yield himself up to His guidance. For however unquestionably his lamentation in 3Kings 19:4, for example, expresses a weariness of life, this merely indicates the feeling which had taken possession of his soul after a day's journey in the barren desert. And even there he lays his wish to die before God in prayer; so that this feeling is merely to be regarded as one result of the spiritual conflict, which is bodily exhaustion had now raised to a height that it cannot have reached when he was in Beersheba. If, therefore, he did not start with the intention of making a pilgrimage to Horeb, he had certainly gone into the desert for the purpose of seeing whether the Lord would manifest His mercy to him, as He had formerly done to His people under Moses, or whether He would withdraw His hand entirely from him. After a day's journey he sat down under a רתם (construed here as a feminine, in 3Kings 19:5 as a masculine), a species of broom (genista Retem in Forskl), which is the finest and most striking shrub of the Arabian desert, growing constantly in the beds of streams and in the valleys, where places of encampment are frequently selected for the sake of the shelter which they afford by night from the wind and by day from the sun (Rob. Pal. i. 299). למוּת...ויּשׁאל: and wished that his soul might die (a kind of accusative with infinitive; see Ewald, 336, b.), and said, עתּה רב, "Enough now; take, Lord, my soul, for I am not better than my fathers;" i.e., I have worked and endured enough, and deserve no longer life than my fathers. From this it appears that Elijah was already of a great age. 3Kings 19:5-6 In this disturbed state of mind he lay down and slept under a broom-tree. Then the Lord came with His power to the help of the despairing man. "An angel touched him (wakened him out of his sleep), and said to him: Arise, eat." And behold he saw at his head עגּת רצפים, a bread cake baked over red-hot stones, a savoury article of food which is still a great favourite with the Bedouins (see at Gen 18:6; Gen 19:3), and a pitcher of water, and ate and drank, and lay down again. 3Kings 19:7 But the angel wakened him a second time, and called upon him to eat with these words: "for the way is too far for thee" (רב ממּך הדּרך, iter est majus quam pro viribus tuis - Vat.). 3Kings 19:8 "Then he arose, ate and drank, and went in the strength of that food forty days and forty nights to the mount of God at Horeb." As the angel did not tell him whither he was to go, and Elijah wandered to Horeb in consequence of this strengthening, it appears to have been his intention from the very beginning to go into the desert, and see whether the Lord would still further acknowledge him and his work; so that in the support and strength imparted by the angel he saw an indication that he was to follow the footsteps of the divine grace still farther into the desert, and make a pilgrimage to Horeb, with the hope that there perhaps the Lord would reveal to him His counsel concerning the further guidance of the people of His covenant, as He had formerly done to His servant Moses, and give him the necessary instruction for the continuance of his prophetic service. Horeb is called the mount of God here, as it was proleptically in Ex 3:1, as the place where the Lord confirmed the covenant, already made with the patriarchs, to their descendants, and adopted the tribes of Israel as His people and made them into a kingdom of God. The distance from Beersheba to Horeb is about 200 miles. Consequently Elijah would not have required forty days to travel there, if the intention of God had been nothing more than to cause him to reach the mountain, or "to help him on his say" (Thenius). But in the strength of the food provided by the angel Elijah was not only to perform the journey to Horeb, but to wander in the desert for forty days and forty nights, i.e., forty whole days, as Moses had formerly wandered with all Israel for forty years; that he might know that the Lord was still the same God who had nourished and sustained His whole nation in the desert with manna from heaven for forty years. And just as the forty years' sojourn in the desert had been to Moses a time for the trial of faith and for exercise in humility and meekness (Num 12:3), so was the strength of Elijah's faith to be tried by the forty days' wandering in the same desert, and to be purified from all carnal zeal for the further fulfilment of His calling, in accordance with the divine will. What follows shows very clearly that this was the object of the divine guidance of Elijah (cf. Hengstenberg, Diss. on the Pentateuch, vol. i. 171,172). Geneva 1599And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the (a) prophets with the sword.(a) That is, of Baal. John GillINTRODUCTION TO 1 KINGS 19This chapter gives us a further account of Elijah, of his being obliged to flee for his life through the threats of Jezebel, 3Kings 19:1, of the care the Lord took of him, providing food for him, in the strength of which he went to Horeb, 3Kings 19:5, of the Lord's appearance to him there, and conversation with him, 3Kings 19:9, of some instructions he gave him to anoint a king over Syria, another over Israel, and a prophet in his room, 3Kings 19:15, and of his finding Elisha, and throwing his mantle over him, who left his secular employment, and followed him, and became his servant, 3Kings 19:19. John WesleyAll the prophets - Of Baal. |
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19:119:1: Եւ պատմեաց Աքաաբ Յեզաբելայ կնոջ իւրում զամենայն զոր արար Եղիա. եւ որպէս կոտորեաց զամենայն մարգարէսն սրով։ Եւ պատմեաց Աքաաբ Յեզաբելայ [425]կնոջ իւրում`` զամենայն զոր արար Եղիա, եւ որպէս կոտորեաց զամենայն մարգարէսն սրով:1 Աքաաբը իր կնոջը՝ Յեզաբէլին պատմեց այն ամէնը, ինչ Եղիան արել էր, եւ թէ ինչպէս նա բոլոր մարգարէներին սրակոտոր էր արել: 19 Աքաաբ Եղիային բոլոր ըրածները ու բոլոր մարգարէները սրով մեռցնելը Յեզաբէլին պատմեց։ 19:1: Եւ պատմեաց Աքաաբ Յեզաբելայ կնոջ իւրում զամենայն զոր արար Եղիա. եւ որպէս կոտորեաց զամենայն մարգարէսն սրով։ 1 Աքաաբը իր կնոջը՝ Յեզաբէլին պատմեց այն ամէնը, ինչ Եղիան արել էր, եւ թէ ինչպէս նա բոլոր մարգարէներին սրակոտոր էր արել: 19 Աքաաբ Եղիային բոլոր ըրածները ու բոլոր մարգարէները սրով մեռցնելը Յեզաբէլին պատմեց։ zohrab-1805▾ eastern-1994▾ western am▾ |
19:119:1 И пересказал Ахав Иезавели всё, что сделал Илия, и то, что он убил всех пророков мечом. And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword:19:1 καὶ και and; even ἀνήγγειλεν αναγγελλω announce Αχααβ αχααβ the Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil γυναικὶ γυνη woman; wife αὐτοῦ αυτος he; him πάντα πας all; every ἃ ος who; what ἐποίησεν ποιεω do; make Ηλιου ηλιου and; even ὡς ως.1 as; how ἀπέκτεινεν αποκτεινω kill τοὺς ο the προφήτας προφητης prophet ἐν εν in ῥομφαίᾳ ρομφαια broadsword 19:1 וַ wa וְ and יַּגֵּ֤ד yyaggˈēḏ נגד report אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab לְ lᵊ לְ to אִיזֶ֔בֶל ʔîzˈevel אִיזֶבֶל Jezebel אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make אֵלִיָּ֑הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָרַ֛ג hārˈaḡ הרג kill אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the נְּבִיאִ֖ים nnᵊvîʔˌîm נָבִיא prophet בֶּ be בְּ in † הַ the חָֽרֶב׃ ḥˈārev חֶרֶב dagger 19:1. nuntiavit autem Ahab Hiezabel omnia quae fecerat Helias et quomodo occidisset universos prophetas gladioAnd Achab told Jezabel all that Elias had done, and how he had slain all the prophets with the sword. 1. And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. 19:1 И пересказал Ахав Иезавели всё, что сделал Илия, и то, что он убил всех пророков мечом. 19:1 καὶ και and; even ἀνήγγειλεν αναγγελλω announce Αχααβ αχααβ the Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil γυναικὶ γυνη woman; wife αὐτοῦ αυτος he; him πάντα πας all; every ἃ ος who; what ἐποίησεν ποιεω do; make Ηλιου ηλιου and; even ὡς ως.1 as; how ἀπέκτεινεν αποκτεινω kill τοὺς ο the προφήτας προφητης prophet ἐν εν in ῥομφαίᾳ ρομφαια broadsword 19:1 וַ wa וְ and יַּגֵּ֤ד yyaggˈēḏ נגד report אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab לְ lᵊ לְ to אִיזֶ֔בֶל ʔîzˈevel אִיזֶבֶל Jezebel אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make אֵלִיָּ֑הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָרַ֛ג hārˈaḡ הרג kill אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the נְּבִיאִ֖ים nnᵊvîʔˌîm נָבִיא prophet בֶּ be בְּ in † הַ the חָֽרֶב׃ ḥˈārev חֶרֶב dagger 19:1. nuntiavit autem Ahab Hiezabel omnia quae fecerat Helias et quomodo occidisset universos prophetas gladio ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And Achab told Jezabel all that Elias had done, and how he had slain all the prophets with the sword. |
jg▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-3: Рассказ Ахава Иезавели о кармильских событиях, в частности и об умерщвлении, по слову пророка Илии, жрецов Ваала (XVIII:40), имел, вероятно, целью расположить жену к религии Иеговы; но на Иезавель, упорную и фанатичную язычницу, рассказ этот произвел обратное действие; возбудил ее ярость, мстительность и намерение со всей решительностью бороться за культ Ваала и против главного представителя религии Иеговы - пророка Илии, ставшего причиной гибели ее жрецов; и она через посла клятвенно (ср. II:23; XX:10) угрожает ему смертью, имея в виду, вероятно, побудить его к бегству (умертвить пророка Илию, как многих других пророков XVIII:4, 13, Иезавель, видимо, не находит возможным ввиду неизвестности его народу, особенно вскоре после происшествий на Кармиле, когда впечатление силы пророка истинного Бога на народ было еще свежо). LXX, слав. в словах Иезавели, ст. 2, добавляют ει σύ ει̃ Ηλιού, καί εγώ Ιεζαβέλ, аще ты еси Илиа, аз же, т. е. "деятельности твоей и авторитету пророка я сумею противопоставить свой авторитет царицы, чтительницы Ваала". Вероятно, Иезавель сделала это не без ведома Ахава, который оказался слишком слабым для того, чтобы оказать противодействие Иезавели: чувство раскаяния (ср. прим. к XVIII:45-46) в нем оказалось слишком неглубоким и бесплодным. Пророк yбoялся (LXX: εφοβήθη; Vulg.: timuit ergo, слав.: и убояся, соотв. евр. гл. яре, "бояться", а не яра - "видеть", как в евр. и русск. синод, ст. 3). "Почему, - спрашивает блаж. Феодорит (вопр. 59), - Илия, имея такую силу, убоялся одной Иезавели?" И отвечает: "потому, что был не пророк только, но и человек. С другой стороны, и страх был делом Божия смотрения. Чтобы великость чудотворения не надмила мысли, благодать попустила природе дать в себе место боязни, а пророку через это познать собственную свою немощь". Пророк удаляется из Израильского царства в Вирсавию - в Иудейском царстве. Вирсавия принадлежала Симеонову колену, Нав. XIX:2; 2: Цар. XXIV:7, лежала на границе Идумеи, теперь хирбет-бир-эс-Себа, Onomast 277; на южном конце Иудеи и всего Xанаана, как Дан составлял северную границу его; отсюда известное выражение "от Дана до Вирсавии". Суд. XX:1; 1: Цар. III:20; 2: Пар. III:10; XVII:11; XXIV:15; 3: Цар. IV:25, ср. Robinson, Palästinal, 337). Xотя город этот принадлежал к Иудейскому царству, но и во времена разделения царств привлекал много паломников из Израильского царства (Ам V:5; VIII:14). В Вирсавии пророк оставляет отрока своего (ст. 3, сн. XVIII:43-44); в печали своей пророк, естественно, хотел быть один.Matthew Henry: Concise Commentary on the Whole Bible - 1706Elijah's Flight from Jezebel. B. C. 906.1 And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. 2 Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by to morrow about this time. 3 And when he saw that, he arose, and went for his life, and came to Beer-sheba, which belongeth to Judah, and left his servant there. 4 But he himself went a day's journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O LORD, take away my life; for I am not better than my fathers. 5 And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. 6 And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. 7 And the angel of the LORD came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. 8 And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. One would have expected, after such a public and sensible manifestation of the glory of God and such a clear decision of the controversy depending between him and Baal, to the honour of Elijah, the confusion of Baal's prophets, and the universal satisfaction of the people--after they had seen both fire and water come from heaven at the prayer of Elijah, and both in mercy to them, the one as it signified the acceptance of their offering, the other as it refreshed their inheritance, which was weary--that now they would all, as one man, return to the worship of the God of Israel and take Elijah for their guide and oracle, that he would thenceforward be prime-minister of state, and his directions would be as laws both to king and kingdom. But it is quite otherwise; he is neglected whom God honoured; no respect is paid to him, nor care taken of him, nor any use made of him, but, on the contrary, the land of Israel, to which he had been, and might have been, so great a blessing, is now made too hot for him. 1. Ahab incensed Jezebel against him. That queen-consort, it seems, was in effect queen-regent, as she was afterwards when she was queen-dowager, an imperious woman that managed king and kingdom and did what she would. Ahab's conscience would not let him persecute Elijah (some remains he had in him of the blood and spirit of an Israelite, which tied his hands), but he told Jezebel all that Elijah had done (v. 1), not to convince, but to exasperate her. It is not said he told her what God had done, but what Elijah had done, as if he, by some spell or charm, had brought fire from heaven, and the hand of the Lord had not been in it. Especially he represented to her, as that which would make her outrageous against him, that he had slain the prophets; the prophets of Baal he calls the prophets, as if none but they were worthy of the name. His heart was set upon them, and he aggravated the slaying of them as Elijah's crime, without taking notice that it was a just reprisal upon Jezebel for killing God's prophets, ch. xviii. 4. Those who, when they cannot for shame or fear do mischief themselves, yet stir up others to do it, will have it laid to their charge as if they had themselves done it. 2. Jezebel sent him a threatening message (v. 2), that she had vowed and sworn to be the death of him within twenty-four hours. Something prevents her from doing it just now, but she resolves it shall not be long undone. Note, Carnal hearts are hardened and enraged against God by that which should convince and conquer them and bring them into subjection to him. She swears by her gods, and, raging like one distracted, curseth herself if she slay not him, without any proviso of a divine permission. Cruelty and confidence often meet in persecutors. I will pursue, I will overtake, Exod. xv. 9. But how came she to send him word of her design, and so to give him an opportunity of making his escape? Did she think him so daring that he would not flee, or herself so formidable that she could prevent him? Or was there a special providence in it, that she should be thus infatuated by her own fury? I am apt to think that though she desired nothing more than his blood, yet, at this time, she durst not meddle with him for fear of the people, all counting him a prophet, a great prophet, and therefore sent this message to him merely to frighten him and get him out of the way. for the present, that he might not carry on what he had begun. The backing of her threats with an oath and imprecation does not at all prove that she really intended to slay him, but only that she intended to make him believe so. The gods she swore by could do her no harm. 3. Elijah, hereupon, in a great fright, fled for his life, it is likely by night, and came to Beer-sheba, v. 3. Shall we praise him for this? We praise him not. Where was the courage with which he had lately confronted Ahab and all the prophets of Baal? Nay, which kept him by his sacrifice when the fire of God fell upon it? He that stood undaunted in the midst of the terrors both of heaven and earth trembles at the impotent menaces of a proud passionate woman. Lord, what is man! Great faith is not always alike strong. He could not but know that he might be very serviceable to Israel at this juncture, and had all the reason in the world to depend upon God's protection while he was doing God's work; yet he fled. In his former danger God had bidden him hide himself (ch. xvii. 3), therefore he supposed he might do so now. 4. From Beer-sheba he went forward into the wilderness, that vast howling wilderness in which the Israelites wandered. Beer-sheba was so far distant from Jezreel, and within the dominion of so good a king as Jehoshaphat, that he could not but be safe there; yet, as if his fears haunted him even when he was out of the reach of danger, he could not rest there, but went a day's journey into the desert. Yet perhaps he retired thither not so much for his safety as that he might be wholly retired from the world, in order to a more free and intimate communion with God. He left his servant at Beer-sheba that he might be private in the wilderness, as Abraham left his servants at the bottom of the hill when he went up into the mount to worship God, and as Christ in the garden was withdrawn from his disciples, or perhaps it was because he would not expose his servant, who was young and tender, to the hardships of the wilderness, which would have been putting new wine into old bottles. We ought thus to consider the frame of those who are under our charge, for God considers ours. 5. Being wearied with his journey, he grew cross (like children when they are sleepy) and wished he might die, v. 4. He requested for his life (so it is in the margin), that he might die; for death is life to a good man; the death of the body is the life of the soul. Yet that was not the reason why he wished to die; it was not the deliberate desire of grace, as Paul's, to depart and be with Christ, but the passionate wish of his corruption, as Job's. Those that are, in this manner, forward to die are not in the fittest frame for dying. Jezebel has sworn his death, and therefore he, in a fret, prays for it, runs from death to death, yet with this difference, he wishes to die by the hand of the Lord, whose tender mercies are great, and not to fall into the hands of man, whose tender mercies are cruel. He would rather die in the wilderness than as Baal's prophet died, according to Jezebel's threatening (v. 2), lest the worshippers of Baal should triumph and blaspheme the God of Israel, whom they will think themselves too hard for, if they can run down his advocate. He pleads, "It is enough. I have done enough, and suffered enough. I am weary of living." Those that have secured a happiness in the other world will soon have enough of this world. He pleads, "I am not better than my fathers, not better able to bear those fatigues, and therefore why should I be longer burdened with them than they were?" But is this that my lord Elijah? Can that great and gallant spirit shrink thus? God thus left him to himself, to show that when he was bold and strong it was in the Lord and the power of his might, but of himself he was no better than his fathers or brethren. 6. God, by an angel, fed him in that wilderness, into the wants and perils of which he had wilfully thrown himself, and in which, if God had not graciously succoured him, he would have perished. How much better does God deal with his froward children than they deserve! Elijah, in a pet, wished to die; God needed him not, yet he designed further to employ and honour him, and therefore sent an angel to keep him alive. Our case would be bad sometimes if God should take us at our word and grant us our foolish passionate requests. Having prayed that he might die, he laid down and slept (v. 5), wishing it may be to die in his sleep, and not to awake again; but he is awakened out of his sleep, and finds himself not only well provided for with bread and water (v. 6), but, which was more, attended by an angle, who guarded him when he slept, and twice called him to his food when it was ready for him, v. 5, 7. He needed not to complain of the unkindness of men when it was thus made up by the ministration of angels. Thus provided for, he had reason to think he had fared better than the prophets of the groves, that did eat at Jezebel's table. Wherever God's children are, as they are still upon their Father's ground, so they are still under their Father's eye and care. They may lose themselves in a wilderness, but God has not lost them; there they may look at him that lives and sees them, as Hagar, Gen. xvi. 13. 7. He was carried, in the strength of this meat, to Horeb, the mount of God, v. 8. Thither the Spirit of the Lord led him, probably beyond his own intention, that he might have communion with God in the same place where Moses had, the law that was given by Moses being revived by him. The angel bade him eat the second time, because of the greatness of the journey that was before him, v. 7. Note God knows what he designs us for, though we do not, what service, what trials, and will take care for us when we, for want of foresight, cannot for ourselves, that we be furnished for them with grace sufficient. He that appoints what the voyage shall be will victual the ship accordingly. See how many different ways God took to keep Elijah alive; he fed him by ravens, with multiplied meals--then by an angel--and now, to show that man lives not by bread alone, he kept him alive forty days without meat, not resting and sleeping, which might make him the less to crave sustenance, but continually traversing the mazes of the desert, a day for a year of Israel's wanderings; yet he neither needs food nor desires it. The place, no doubt, reminds him of the manna, and encourages him to hope that God will sustain him here, and in due time bring him hence, as he did Israel, though, like him, fretful and distrustful. Adam Clarke: Commentary on the Bible - 183119:1: Ahab told Jezebel - Probably with no evil design against Elijah.3 Kings (1 Kings) 19:2 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:1: Ahab: Kg1 16:31, Kg1 21:5-7, Kg1 21:25how he had slain: Kg1 18:40 John GillAnd Ahab told Jezebel all that Elijah had done,.... What miracles he had wrought, how that not only fire came down from heaven, and consumed the sacrifice, but even the stones and dust of the altar, and licked up great quantities of water in the trench around it; and that it was at his prayer that rain came down from heaven in such abundance, of which she was sensible; by all which he got the people on his side, so that it was not in his power to seize him and slay him; and this he said to clear himself, and make her easy:and withal how he had slain all the prophets with the sword; the four hundred and fifty prophets of Baal he had gathered to Carmel; the Targum calls them false prophets, but Ahab would scarcely use that epithet to Jezebel; as for the four hundred prophets of the grove, they were not present, and so not included. Jezebel knew they were safe, being with her, she not suffering them to go to Carmel. |
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19:219:2: Եւ առաքեաց Յեզաբէլ հրեշտա՛կս առ Եղիա՝ եւ ասէ. Եթէ դու Եղիա՛ իցես, եւ ես Յեզաբէ՛լ. օն եւ օ՛ն արասցեն ինձ աստուածքն՝ եւ օ՛ն եւ օ՛ն յաւելցեն, եթէ ո՛չ վաղիւ ՚ի սո՛յն ժամու եդի՛ց զանձն քո իբրեւ զանձն միո՛յ ՚ի նոցանէ[3691]։[3691] Ոմանք. Եւ առաքեաց.. հրեշտակ առ Ե՛՛։ Եւ առաքեաց Յեզաբէլ հրեշտակս առ Եղիա եւ ասէ. [426]Եթէ դու Եղիա իցես, եւ ես Յեզաբէլ.`` օն եւ օն արասցեն ինձ աստուածքն եւ օն եւ օն յաւելցեն, եթէ ոչ վաղիւ ի սոյն ժամու եդից զանձն քո իբրեւ զանձն միոյ ի նոցանէ:2 Յեզաբէլը սուրհանդակ ուղարկեց Եղիայի մօտ՝ ասելով. «Եթէ դու Եղիան ես, իսկ ես՝ Յեզաբէլը, ապա թող աստուածներն ինձ այսպէս ու այսպէս անեն եւ դեռ աւելին, եթէ վաղը այս ժամին քեզ չանեմ այն, ինչ մարգարէներից իւրաքանչիւրին արեցիր դու»: 2 Յեզաբէլ պատգամաւոր մը ղրկեց Եղիային՝ ըսելով. «Աստուածները այսպէս ու ասկէ աւելի ընեն ինծի, եթէ վաղը այս ատեն քու անձդ անոնց մէկուն անձին տեղ չդնեմ»։ 19:2: Եւ առաքեաց Յեզաբէլ հրեշտա՛կս առ Եղիա՝ եւ ասէ. Եթէ դու Եղիա՛ իցես, եւ ես Յեզաբէ՛լ. օն եւ օ՛ն արասցեն ինձ աստուածքն՝ եւ օ՛ն եւ օ՛ն յաւելցեն, եթէ ո՛չ վաղիւ ՚ի սո՛յն ժամու եդի՛ց զանձն քո իբրեւ զանձն միո՛յ ՚ի նոցանէ[3691]։ [3691] Ոմանք. Եւ առաքեաց.. հրեշտակ առ Ե՛՛։ 2 Յեզաբէլը սուրհանդակ ուղարկեց Եղիայի մօտ՝ ասելով. «Եթէ դու Եղիան ես, իսկ ես՝ Յեզաբէլը, ապա թող աստուածներն ինձ այսպէս ու այսպէս անեն եւ դեռ աւելին, եթէ վաղը այս ժամին քեզ չանեմ այն, ինչ մարգարէներից իւրաքանչիւրին արեցիր դու»: 2 Յեզաբէլ պատգամաւոր մը ղրկեց Եղիային՝ ըսելով. «Աստուածները այսպէս ու ասկէ աւելի ընեն ինծի, եթէ վաղը այս ատեն քու անձդ անոնց մէկուն անձին տեղ չդնեմ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
19:219:2 И послала Иезавель посланца к Илии сказать: [если ты Илия, а я Иезавель, то] пусть то и то сделают мне боги, и еще больше сделают, если я завтра к этому времени не сделаю с твоею душею того, что {сделано} с душею каждого из них. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do [to me], and more also, if I make not thy life as the life of one of them by to morrow about this time:19:2 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil πρὸς προς to; toward Ηλιου ηλιου and; even εἶπεν επω say; speak εἰ ει if; whether σὺ συ you εἶ ειμι be Ηλιου ηλιου and; even ἐγὼ εγω I Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil τάδε οδε further; this ποιήσαι ποιεω do; make μοι μοι me ὁ ο the θεὸς θεος God καὶ και and; even τάδε οδε further; this προσθείη προστιθημι add; continue ὅτι οτι since; that ταύτην ουτος this; he τὴν ο the ὥραν ωρα hour αὔριον αυριον tomorrow; next day θήσομαι τιθημι put; make τὴν ο the ψυχήν ψυχη soul σου σου of you; your καθὼς καθως just as / like ψυχὴν ψυχη soul ἑνὸς εις.1 one; unit ἐξ εκ from; out of αὐτῶν αυτος he; him 19:2 וַ wa וְ and תִּשְׁלַ֤ח ttišlˈaḥ שׁלח send אִיזֶ֨בֶל֙ ʔîzˈevel אִיזֶבֶל Jezebel מַלְאָ֔ךְ malʔˈāḵ מַלְאָךְ messenger אֶל־ ʔel- אֶל to אֵלִיָּ֖הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say כֹּֽה־ kˈō- כֹּה thus יַעֲשׂ֤וּן yaʕᵃśˈûn עשׂה make אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) וְ wᵊ וְ and כֹ֣ה ḵˈō כֹּה thus יֹוסִפ֔וּן yôsifˈûn יסף add כִּֽי־ kˈî- כִּי that כָ ḵā כְּ as † הַ the עֵ֤ת ʕˈēṯ עֵת time מָחָר֙ māḥˌār מָחָר next day אָשִׂ֣ים ʔāśˈîm שׂים put אֶֽת־ ʔˈeṯ- אֵת [object marker] נַפְשְׁךָ֔ nafšᵊḵˈā נֶפֶשׁ soul כְּ kᵊ כְּ as נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul אַחַ֥ד ʔaḥˌaḏ אֶחָד one מֵהֶֽם׃ mēhˈem מִן from 19:2. misitque Hiezabel nuntium ad Heliam dicens haec mihi faciant dii et haec addant nisi hac hora cras posuero animam tuam sicut animam unius ex illisAnd Jezabel sent a messenger to Elias, saying: Such and such things may the gods do to me, and add still more, if by this hour to morrow I make not thy life as the life of one of them. 2. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. 19:2 И послала Иезавель посланца к Илии сказать: [если ты Илия, а я Иезавель, то] пусть то и то сделают мне боги, и еще больше сделают, если я завтра к этому времени не сделаю с твоею душею того, что {сделано} с душею каждого из них. 19:2 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil πρὸς προς to; toward Ηλιου ηλιου and; even εἶπεν επω say; speak εἰ ει if; whether σὺ συ you εἶ ειμι be Ηλιου ηλιου and; even ἐγὼ εγω I Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil τάδε οδε further; this ποιήσαι ποιεω do; make μοι μοι me ὁ ο the θεὸς θεος God καὶ και and; even τάδε οδε further; this προσθείη προστιθημι add; continue ὅτι οτι since; that ταύτην ουτος this; he τὴν ο the ὥραν ωρα hour αὔριον αυριον tomorrow; next day θήσομαι τιθημι put; make τὴν ο the ψυχήν ψυχη soul σου σου of you; your καθὼς καθως just as / like ψυχὴν ψυχη soul ἑνὸς εις.1 one; unit ἐξ εκ from; out of αὐτῶν αυτος he; him 19:2 וַ wa וְ and תִּשְׁלַ֤ח ttišlˈaḥ שׁלח send אִיזֶ֨בֶל֙ ʔîzˈevel אִיזֶבֶל Jezebel מַלְאָ֔ךְ malʔˈāḵ מַלְאָךְ messenger אֶל־ ʔel- אֶל to אֵלִיָּ֖הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say כֹּֽה־ kˈō- כֹּה thus יַעֲשׂ֤וּן yaʕᵃśˈûn עשׂה make אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) וְ wᵊ וְ and כֹ֣ה ḵˈō כֹּה thus יֹוסִפ֔וּן yôsifˈûn יסף add כִּֽי־ kˈî- כִּי that כָ ḵā כְּ as † הַ the עֵ֤ת ʕˈēṯ עֵת time מָחָר֙ māḥˌār מָחָר next day אָשִׂ֣ים ʔāśˈîm שׂים put אֶֽת־ ʔˈeṯ- אֵת [object marker] נַפְשְׁךָ֔ nafšᵊḵˈā נֶפֶשׁ soul כְּ kᵊ כְּ as נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul אַחַ֥ד ʔaḥˌaḏ אֶחָד one מֵהֶֽם׃ mēhˈem מִן from 19:2. misitque Hiezabel nuntium ad Heliam dicens haec mihi faciant dii et haec addant nisi hac hora cras posuero animam tuam sicut animam unius ex illis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And Jezabel sent a messenger to Elias, saying: Such and such things may the gods do to me, and add still more, if by this hour to morrow I make not thy life as the life of one of them. |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183119:2: So let the gods do - If I do not slay thee, let the gods slay me with the most ignominious death.3 Kings (1 Kings) 19:3 Albert Barnes: Notes on the Bible - 183419:2: The prophet had not long to wait before learning the intentions of the queen. A priest's daughter herself, she would avenge the slaughtered priests; a king's wife and a king's child, she would not quail before a subject. That very night a messenger declared her determination to compass the prophet's death within the space of a day.So let the gods ... - A common oath about this time (marginal references). The Greek Version prefixes to this another clause, which makes the oath even more forcible, "As surely as thou art Elijah and I am Jezebel, so let the gods," etc. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:2: So let: Kg1 2:28, Kg1 20:10; Rut 1:17; Kg2 6:31if I: Exo 10:28, Exo 15:9; Kg2 19:10-12, Kg2 19:22, Kg2 19:27, Kg2 19:28; Dan 3:15 to morrow: Pro 27:1; Act 12:4-6; Jam 4:13, Jam 4:14 Geneva 1599Then Jezebel sent a messenger unto Elijah, saying, (b) So let the gods do [to me], and more also, if I make not thy life as the life of one of them by to morrow about this time.(b) Though the wicked rage against God's children, yet he holds them back so they cannot execute their malice. John GillThen Jezebel sent a messenger unto Elijah,.... In Jezreel, or near it, to frighten him away; not caring to seize him, and dispatch him, for fear of the people, in whom he had now a great interest; or otherwise it is not easy to account for it that she should give him notice of it; unless she scorned to do it privately, as some think, and was determined to make a public example of him; but being not as yet prepared for it, sends him word what he must expect, imagining that as he had the courage to appear, he would not flee; no doubt there was an hand of Providence in it, be it which it will, that he might have time to make his escape:saying, so let the gods do to me, and more also; the gods she served, Baal and Ashtaroth, and by whom she swore: if I make not thy life as the life of one of them by tomorrow about this time; as one of the prophets Elijah had slain; she swore by her gods, and wished the greatest evils might befall her, if she did not lodge him in the state of the dead where they were in the space of twenty four hours; though Abarbinel thinks it is not an oath, but that the words and meaning of them are, so the gods do; it is their usual way, and they will go on to do so for the future, because of the holiness of their name; and therefore do not boast of slaying the prophets, or make use of that as an argument of their falsehood, for they will do the same by thee by tomorrow this time. John WesleyJezebel sent - She gives him notice of it before hand: partly, out of the height of her spirit, as scorning to kill him secretly: partly, out of her impatience, till she had breathed out her rage: and principally, from God's all - disposing providence, that so he might have an opportunity of escaping. Do to me, &c. - So far was she from being changed by that evident miracle, that she persists in her former idolatry, and adds to it a monstrous confidence, that in spight of God she would destroy his prophet. |
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19:319:3: Եւ երկեա՛ւ Եղիա՝ եւ յարեաւ գնաց առանձինն, եւ եկն ՚ի Բերսաբէէ յերկի՛րն Յուդայ. եւ եթող անդ զպատանեակն իւր։ Եւ [427]երկեաւ Եղիա` եւ յարեաւ գնաց [428]առանձինն, եւ եկն ի Բերսաբէէ յերկիրն Յուդայ, եւ եթող անդ զպատանեակն իւր:3 Եղիան վախեցաւ, ելաւ գնաց, հեռացաւ այդտեղից, եկաւ Յուդայի երկրի Բերսաբէէ քաղաքը: Այնտեղ թողնելով իր ծառային՝ 3 Եղիան այս բանը տեսնելով* ելաւ իր անձին ազատութեանը համար գնաց եւ Յուդայի Բերսաբէէն մտաւ ու իր մանչը հոն ձգեց։ 19:3: Եւ երկեա՛ւ Եղիա՝ եւ յարեաւ գնաց առանձինն, եւ եկն ՚ի Բերսաբէէ յերկի՛րն Յուդայ. եւ եթող անդ զպատանեակն իւր։ 3 Եղիան վախեցաւ, ելաւ գնաց, հեռացաւ այդտեղից, եկաւ Յուդայի երկրի Բերսաբէէ քաղաքը: Այնտեղ թողնելով իր ծառային՝ 3 Եղիան այս բանը տեսնելով* ելաւ իր անձին ազատութեանը համար գնաց եւ Յուդայի Բերսաբէէն մտաւ ու իր մանչը հոն ձգեց։ zohrab-1805▾ eastern-1994▾ western am▾ |
19:319:3 Увидев это, он встал и пошел, чтобы спасти жизнь свою, и пришел в Вирсавию, которая в Иудее, и оставил отрока своего там. And when he saw [that], he arose, and went for his life, and came to Beer- sheba, which [belongeth] to Judah, and left his servant there:19:3 καὶ και and; even ἐφοβήθη φοβεω afraid; fear Ηλιου ηλιου and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even ἀπῆλθεν απερχομαι go off; go away κατὰ κατα down; by τὴν ο the ψυχὴν ψυχη soul ἑαυτοῦ εαυτου of himself; his own καὶ και and; even ἔρχεται ερχομαι come; go εἰς εις into; for Βηρσαβεε βηρσαβεε the Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἀφῆκεν αφιημι dismiss; leave τὸ ο the παιδάριον παιδαριον little boy αὐτοῦ αυτος he; him ἐκεῖ εκει there 19:3 וַ wa וְ and יַּ֗רְא yyˈar ראה see וַ wa וְ and יָּ֨קָם֙ yyˈāqom קום arise וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk אֶל־ ʔel- אֶל to נַפְשֹׁ֔ו nafšˈô נֶפֶשׁ soul וַ wa וְ and יָּבֹ֕א yyāvˈō בוא come בְּאֵ֥ר bᵊʔˌēr בְּאֵר well שֶׁ֖בַע šˌevaʕ שֶׁבַע Sheba אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לִֽ lˈi לְ to יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah וַ wa וְ and יַּנַּ֥ח yyannˌaḥ נוח settle אֶֽת־ ʔˈeṯ- אֵת [object marker] נַעֲרֹ֖ו naʕᵃrˌô נַעַר boy שָֽׁם׃ šˈām שָׁם there 19:3. timuit ergo Helias et surgens abiit quocumque eum ferebat voluntas venitque in Bersabee Iuda et dimisit ibi puerum suumThen EIias was afraid, and rising up, he went whithersoever he had a mind: and he came to Bersabee of Juda, and left his servant there, 3. And when he saw that, he arose, and went for his life, and came to Beer-sheba, which belongeth to Judah, and left his servant there. 19:3 Увидев это, он встал и пошел, чтобы спасти жизнь свою, и пришел в Вирсавию, которая в Иудее, и оставил отрока своего там. 19:3 καὶ και and; even ἐφοβήθη φοβεω afraid; fear Ηλιου ηλιου and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even ἀπῆλθεν απερχομαι go off; go away κατὰ κατα down; by τὴν ο the ψυχὴν ψυχη soul ἑαυτοῦ εαυτου of himself; his own καὶ και and; even ἔρχεται ερχομαι come; go εἰς εις into; for Βηρσαβεε βηρσαβεε the Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἀφῆκεν αφιημι dismiss; leave τὸ ο the παιδάριον παιδαριον little boy αὐτοῦ αυτος he; him ἐκεῖ εκει there 19:3 וַ wa וְ and יַּ֗רְא yyˈar ראה see וַ wa וְ and יָּ֨קָם֙ yyˈāqom קום arise וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk אֶל־ ʔel- אֶל to נַפְשֹׁ֔ו nafšˈô נֶפֶשׁ soul וַ wa וְ and יָּבֹ֕א yyāvˈō בוא come בְּאֵ֥ר bᵊʔˌēr בְּאֵר well שֶׁ֖בַע šˌevaʕ שֶׁבַע Sheba אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לִֽ lˈi לְ to יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah וַ wa וְ and יַּנַּ֥ח yyannˌaḥ נוח settle אֶֽת־ ʔˈeṯ- אֵת [object marker] נַעֲרֹ֖ו naʕᵃrˌô נַעַר boy שָֽׁם׃ šˈām שָׁם there 19:3. timuit ergo Helias et surgens abiit quocumque eum ferebat voluntas venitque in Bersabee Iuda et dimisit ibi puerum suum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Then EIias was afraid, and rising up, he went whithersoever he had a mind: and he came to Bersabee of Juda, and left his servant there, |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183119:3: He arose, and went for his life - He saw it was best to give place to this storm, and go to a place of safety. He probably thought that the miracle at Carmel would have been the means of effecting the conversion of the whole court and of the country, but, finding himself mistaken, he is greatly discouraged.To Beer-sheba - This being at the most southern extremity of the promised land, and under the jurisdiction of the king of Judah, he might suppose himself in a place of safety. Left his servant there - Being alone, he would be the more unlikely to be discovered; besides, he did not wish to risk the life of his servant. 3 Kings (1 Kings) 19:4 Albert Barnes: Notes on the Bible - 183419:3: The rapid movement of the original is very striking. "And he saw (or, "feared," as some read), and he rose, and he went, etc." The fear and flight of Elijah are very remarkable. Jezebel's threat alone, had not, in all probability, produced the extraordinary change but, partly, physical reaction from the over-excitement of the preceding day; and, partly, internal disquietude and doubt as to the wisdom of the course which he had adopted.Beer-sheba is about 95 miles from Jezreel, on the very borders of the desert et-Tih. Elijah cannot possibly have reached it until the close of the second day. It seems implied that he traveled both night and day, and did not rest until he arrived thus far on his way. It was one of the towns assigned to the tribe of Simeon Jos 19:2. The Simeonites were, however, by this time absorbed into Judah. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:3: he arose: Gen 12:12, Gen 12:13; Exo 2:15; Sa1 27:1; Isa 51:12, Isa 51:13; Mat 26:56, Mat 26:70-74; Co2 12:7Beersheba: Kg1 4:25; Gen 21:31; Amo 7:12, Amo 7:13 John GillAnd when he saw that,.... That her design and resolution were to take away his life; the Septuagint, Vulgate Latin, and Syriac versions read, "and he was afraid"; or frightened; he that had such courage as not to be afraid to meet Ahab, and contend with four hundred and fifty priests of Baal, and in the face of all Israel, who at first were not inclined to take his part, is now terrified at the threats of a single woman; which shows that the spirit and courage he had before were of the Lord, and not of himself; and that those who have the greatest zeal and courage for religion, for God, and his worship, his truths and ordinances, if left to themselves, become weak and timorous; and whether this is the true reading, or not, it was certainly his case by what follows:he arose and went for his life; fled to save his life, at a time when he was much wanted to encourage and increase the reformation from idolatry, and to preserve the people from relapsing who were converted; and through the miracles that had been wrought by him, and for him, he had great reason to trust in the Lord: or "he went unto", or "according to his own soul" (m); according to his own mind and will, not taking counsel of God, or any direction from him; and so Abarbinel interprets it: and came to Beersheba, which belongeth to Judah; to the tribe of Judah; for though it was in the inheritance of Simeon, yet that was within the tribe of Judah, Josh 19:1, or to the kingdom of Judah, over which Jehoshaphat reigned, and so might think himself safe, being out of the dominions of Ahab, and reach of Jezebel; but yet he did not think so, his fears ran so high that he imagined she would send some after him to search for him, and slay him privately, or make interest with Jehoshaphat to deliver him up, there being friendship between him and Ahab; for though this place was eighty four miles from Jezreel, as Bunting (n) computes it, he left it: and left his servant there; he took him not with him, either lest he should betray him, or rather out of compassion to him, that he might not share in the miseries of life that were like to come upon him. (m) , Sept. "secundum animam suam", Vatablus, Pagninus. (n) Travels, ut supra. (p. 204.) John WesleyLeft his servant - Because he would not expose him to those perils and hardships which he expected: and because he desired solitude, that he might more freely converse with God.Robert Jamieson, A. R. Fausset and David BrownELIJAH FLEES TO BEER-SHEBA. (3Kings 19:1-3)he arose, and went for his life--He entered Jezreel full of hope. But a message from the incensed and hard-hearted queen, vowing speedy vengeance for her slaughtered priests, dispelled all his bright visions of the future. It is probable, however, that in the present temper of the people, even she would not have dared to lay violent hands on the Lord's servant, and purposely threatened him because she could do no more. The threat produced the intended effect, for his faith suddenly failed him. He fled out of the kingdom into the southernmost part of the territories in Judah; nor did he deem himself safe even there, but, dismissing his servant, he resolved to seek refuge among the mountain recesses of Sinai, and there longed for death (Jas 5:17). This sudden and extraordinary depression of mind arose from too great confidence inspired by the miracles wrought at Carmel, and by the disposition the people evinced there. Had he remained steadfast and immovable, the impression on the mind of Ahab and the people generally might have been followed by good results. But he had been exalted above measure (2Cor 12:7-9), and being left to himself, the great prophet, instead of showing the indomitable spirit of a martyr, fled from his post of duty. |
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19:419:4: Եւ ինքն գնաց յանապատ աւուր միոյ ճանապարհ, եւ չոգաւ եւ նստաւ ընդ բեւեկնեաւ. եւ խնդրեաց մա՛հ անձին իւրոյ, եւ ասէ. Շա՛տ է արդ Տէր՝ ա՛ռ զոգի իմ յինէն Տէր. զի ո՛չ եմ ես լաւ քան զհարս իմ։ Եւ ինքն գնաց յանապատ աւուր միոյ ճանապարհ, եւ չոգաւ եւ նստաւ ընդ բեւեկնեաւ. եւ խնդրեաց մահ անձին իւրոյ, եւ ասէ. Շատ է արդ, Տէր, ա՛ռ զոգի իմ [429]յինէն, Տէր``. զի ոչ եմ ես լաւ քան զհարս իմ:4 ինքը մէկ օրուայ ճանապարհ գնաց դէպի անապատ եւ նստեց բեւեկնի մի ծառի տակ: Նա իր մահը ցանկացաւ՝ ասելով. «Բաւական է, Տէ՛ր, ա՛ռ իմ հոգին ինձնից, քանզի ես իմ հայրերից աւելի լաւ չեմ»: 4 Ինք անապատին մէջ մէկ օրուան ճամբայ գնաց ու գիհիի մը տակ նստաւ եւ սրտանց մեռնիլ ուզեց ու ըսաւ. «Ալ հերի՛ք է, ո՛վ Տէր, ա՛ռ իմ հոգիս, քանզի ես իմ հայրերէս լաւ չեմ»։ 19:4: Եւ ինքն գնաց յանապատ աւուր միոյ ճանապարհ, եւ չոգաւ եւ նստաւ ընդ բեւեկնեաւ. եւ խնդրեաց մա՛հ անձին իւրոյ, եւ ասէ. Շա՛տ է արդ Տէր՝ ա՛ռ զոգի իմ յինէն Տէր. զի ո՛չ եմ ես լաւ քան զհարս իմ։ 4 ինքը մէկ օրուայ ճանապարհ գնաց դէպի անապատ եւ նստեց բեւեկնի մի ծառի տակ: Նա իր մահը ցանկացաւ՝ ասելով. «Բաւական է, Տէ՛ր, ա՛ռ իմ հոգին ինձնից, քանզի ես իմ հայրերից աւելի լաւ չեմ»: 4 Ինք անապատին մէջ մէկ օրուան ճամբայ գնաց ու գիհիի մը տակ նստաւ եւ սրտանց մեռնիլ ուզեց ու ըսաւ. «Ալ հերի՛ք է, ո՛վ Տէր, ա՛ռ իմ հոգիս, քանզի ես իմ հայրերէս լաւ չեմ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
19:419:4 А сам отошел в пустыню на день пути и, придя, сел под можжевеловым кустом, и просил смерти себе и сказал: довольно уже, Господи; возьми душу мою, ибо я не лучше отцов моих. But he himself went a day' s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O LORD, take away my life; for I [am] not better than my fathers:19:4 καὶ και and; even αὐτὸς αυτος he; him ἐπορεύθη πορευομαι travel; go ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ὁδὸν οδος way; journey ἡμέρας ημερα day καὶ και and; even ἦλθεν ερχομαι come; go καὶ και and; even ἐκάθισεν καθιζω sit down; seat ὑπὸ υπο under; by ραθμ ραθμ one; unit καὶ και and; even ᾐτήσατο αιτεω ask τὴν ο the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him ἀποθανεῖν αποθνησκω die καὶ και and; even εἶπεν επω say; speak ἱκανούσθω ικανοω make adequate; sufficient νῦν νυν now; present λαβὲ λαμβανω take; get δὴ δη in fact τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἀπ᾿ απο from; away ἐμοῦ εμου my κύριε κυριος lord; master ὅτι οτι since; that οὐ ου not κρείσσων κρεισσων superior ἐγώ εγω I εἰμι ειμι be ὑπὲρ υπερ over; for τοὺς ο the πατέρας πατηρ father μου μου of me; mine 19:4 וְ wᵊ וְ and הֽוּא־ hˈû- הוּא he הָלַ֤ךְ hālˈaḵ הלך walk בַּ ba בְּ in † הַ the מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way יֹ֔ום yˈôm יֹום day וַ wa וְ and יָּבֹ֕א yyāvˈō בוא come וַ wa וְ and יֵּ֕שֶׁב yyˈēšev ישׁב sit תַּ֖חַת tˌaḥaṯ תַּחַת under part רֹ֣תֶם rˈōṯem רֹתֶם broom אֶחָ֑דאחת *ʔeḥˈāḏ אֶחָד one וַ wa וְ and יִּשְׁאַ֤ל yyišʔˈal שׁאל ask אֶת־ ʔeṯ- אֵת [object marker] נַפְשֹׁו֙ nafšˌô נֶפֶשׁ soul לָ lā לְ to מ֔וּת mˈûṯ מות die וַ wa וְ and יֹּ֣אמֶר׀ yyˈōmer אמר say רַ֗ב rˈav רַב much עַתָּ֤ה ʕattˈā עַתָּה now יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH קַ֣ח qˈaḥ לקח take נַפְשִׁ֔י nafšˈî נֶפֶשׁ soul כִּֽי־ kˈî- כִּי that לֹא־ lō- לֹא not טֹ֥וב ṭˌôv טֹוב good אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i מֵ mē מִן from אֲבֹתָֽי׃ ʔᵃvōṯˈāy אָב father 19:4. et perrexit in desertum via unius diei cumque venisset et sederet subter unam iuniperum petivit animae suae ut moreretur et ait sufficit mihi Domine tolle animam meam neque enim melior sum quam patres meiAnd he went forward, one day's journey into the desert. And when he was there, and sat under a juniper tree, he requested for his soul that he might die, and said: It is enough for me, Lord; take away my soul: for I am no better than my fathers. 4. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O LORD, take away my life; for I am not better than my fathers. 19:4 А сам отошел в пустыню на день пути и, придя, сел под можжевеловым кустом, и просил смерти себе и сказал: довольно уже, Господи; возьми душу мою, ибо я не лучше отцов моих. 19:4 καὶ και and; even αὐτὸς αυτος he; him ἐπορεύθη πορευομαι travel; go ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ὁδὸν οδος way; journey ἡμέρας ημερα day καὶ και and; even ἦλθεν ερχομαι come; go καὶ και and; even ἐκάθισεν καθιζω sit down; seat ὑπὸ υπο under; by ραθμ ραθμ one; unit καὶ και and; even ᾐτήσατο αιτεω ask τὴν ο the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him ἀποθανεῖν αποθνησκω die καὶ και and; even εἶπεν επω say; speak ἱκανούσθω ικανοω make adequate; sufficient νῦν νυν now; present λαβὲ λαμβανω take; get δὴ δη in fact τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἀπ᾿ απο from; away ἐμοῦ εμου my κύριε κυριος lord; master ὅτι οτι since; that οὐ ου not κρείσσων κρεισσων superior ἐγώ εγω I εἰμι ειμι be ὑπὲρ υπερ over; for τοὺς ο the πατέρας πατηρ father μου μου of me; mine 19:4 וְ wᵊ וְ and הֽוּא־ hˈû- הוּא he הָלַ֤ךְ hālˈaḵ הלך walk בַּ ba בְּ in † הַ the מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way יֹ֔ום yˈôm יֹום day וַ wa וְ and יָּבֹ֕א yyāvˈō בוא come וַ wa וְ and יֵּ֕שֶׁב yyˈēšev ישׁב sit תַּ֖חַת tˌaḥaṯ תַּחַת under part רֹ֣תֶם rˈōṯem רֹתֶם broom וַ wa וְ and יִּשְׁאַ֤ל yyišʔˈal שׁאל ask אֶת־ ʔeṯ- אֵת [object marker] נַפְשֹׁו֙ nafšˌô נֶפֶשׁ soul לָ lā לְ to מ֔וּת mˈûṯ מות die וַ wa וְ and יֹּ֣אמֶר׀ yyˈōmer אמר say רַ֗ב rˈav רַב much עַתָּ֤ה ʕattˈā עַתָּה now יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH קַ֣ח qˈaḥ לקח take נַפְשִׁ֔י nafšˈî נֶפֶשׁ soul כִּֽי־ kˈî- כִּי that לֹא־ lō- לֹא not טֹ֥וב ṭˌôv טֹוב good אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i מֵ mē מִן from אֲבֹתָֽי׃ ʔᵃvōṯˈāy אָב father 19:4. et perrexit in desertum via unius diei cumque venisset et sederet subter unam iuniperum petivit animae suae ut moreretur et ait sufficit mihi Domine tolle animam meam neque enim melior sum quam patres mei ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And he went forward, one day's journey into the desert. And when he was there, and sat under a juniper tree, he requested for his soul that he might die, and said: It is enough for me, Lord; take away my soul: for I am no better than my fathers. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144-7: Удрученный скорбью, пророк идет в пустыню - ту самую Аравийскую пустыню, по которой некогда странствовал народ Божий, и здесь под одним кустом растения дрока (евр. ротем, ср. Пс. СXIX:4; Иов XXX:4; LXX: υποκάτω ραθμέν; Vulg.: subter juniperum; слав.: под смерчием; русск. синод: под можжевеловым кустом) - растения, нередко встречающегося в Аравии и дающего употребительный там уголь (Пс. CXIX:4), - отдался чувству глубокой скорби и сожалению о неудачах своей пророческой миссии, и это чувство, в связи с пламенной ревностью по Боге (сн. ст. 10, 14), вылилось у пророка просьбой или молитвой к Богу о смерти - об отнятии у него высочайшего дара милости Божией - жизни (ср. Пс. LX:7; Притч. III:2: и др.): жизнь его представлялась ему не выполняющею своего назначения, и потому смерти по примеру предков он просит у Бога. Это желание и прошение пророка не было выражением малодушия и ропота с его стороны, иначе он не удостоился бы двукратного послания ангела (ст. 5, 7) для укрепления его и научения. Подкрепившись указанной ангелом пищей, пророк идет к горе Божией Xориву и в 40: дней достигает ее. Xорив (LXX: Χωρήβ; евр. Xореб; Vulg.: Horeb, Исх. III:1; XVII:6; XXXIII:6; Втор. I:6; IV:10; 3: Цар. VIII:9: и др.) именуется горой Божией и нередко в Библии отождествляется с Синаем. Обыкновенно их различают тем, что за Xорив принимают весь горный узел между аади Шуеб, Раха и Леджа, а за Синай - отдельный высокий пик, поднимающийся над ним к югу (Onomastic, 975). Сравнительно небольшое пространство от пустыни, прилегающей к Вирсавии, до Xорива в земле Мадиама пророк прошел 40: дней - вероятно, с продолжительными остановками и уклонениями от прямого пути (для избежания преследователей); прямой же путь в указанном направлении не превышал 50: верст (по Втор. I:2: от Xорива до Кадес-Варни, лежащего несколько южнее Вирсавии, - 11: дней пути). 40: дней путешествия Илии к горе законодательства имеют аналогию с 40-дневным пребыванием Моисея на горе законодательства (Исх. XXIV:18), и как Моисей провел 40: дней без пищи и пития (Исх. XXXIV:28; Втор. IX:9, 16, 25; X:10), так можно думать, постился во время 40-дневного пути к Xориву и пророк Илия ("подкрепившись тою пищею"; слав. "иде в крепости яди тоя"; Vulg.: ambulavit in forti tudine cibi illius), страстно желая иметь Откровенние Божие о судьбе Израиля и собственной пророческой миссии.Adam Clarke: Commentary on the Bible - 183119:4: A day's journey into the wilderness - Probably in his way to Mount Horeb. See Kg1 19:8.Juniper tree - A tree that afforded him a shade from the scorching sun. It is enough - I have lived long enough! I can do no more good among this people; let me now end my days. 3 Kings (1 Kings) 19:5 Albert Barnes: Notes on the Bible - 183419:4: Elijah did not feel himself safe until he was beyond the territory of Judah, for Ahab might demand him of Jehoshaphat Kg1 18:10, with whom he was on terms of close alliance Kg1 22:4. He, therefore, proceeds southward into the desert, simply to be out of the reach of his enemies.A juniper-tree - The tree here mentioned רתם rethem is not the juniper but a species of broom (Genista monosperma), called "rethem" by the Arabs, which abounds in the Sinaitic peninsula. It grows to such a size as to afford shade and protection, both in heat and storm, to travelers. Requested for himself that he might die - Like Moses and Jonah (marginal references). The prophet's depression here reached its lowest point. He was still suffering from the reaction of overstrained feeling; he was weary with nights and days of travel; he was faint with the sun's heat; he was exhausted for want of food; he was for the first time alone - alone in the awful solitude and silence of the great white desert. Such solitude might brace the soul in certain moods; but in others it must utterly overwhelm and crush. Thus the prophet at length gave way completely - made his prayer that he might die - and, exhausted sank, to sleep. I am not better than my fathers - i. e., "I am a mere weak man, no better nor stronger than they who have gone before me, no more able to Rev_olutionize the world than they." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:4: sat down: Kg1 13:14; Gen 21:15, Gen 21:16; Joh 4:6he requested: Kg1 19:3; Num 11:15; Kg2 2:11; Job 3:20-22; Jer 20:14-18; Jon 4:3, Jon 4:8; Phi 1:21-24 for himself: Heb. for his life better: Amo 6:2; Nah 3:8; Mat 6:26; Rom 3:9 Geneva 1599But he himself went a day's journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O LORD, (c) take away my life; for I [am] not better than my fathers.(c) It is so hard to control our impatience in affliction, that the saints could not overcome the same. John GillBut he himself went a day's journey into the wilderness,.... Of Paran, which began near Beersheba, and was the wilderness of Arabia, in which the Israelites were near forty years; this day's journey carried him about twenty miles from Beersheba southward, as the above writer reckons:and came and sat down under a juniper tree; Abarbinel supposes that Elijah chose to sit under this tree, to preserve him from venomous creatures, which naturalists say will not come near it; and Pliny (o) indeed observes, that it being burnt will drive away serpents, and that some persons anoint themselves with the oil of it, for fear of them; and yet Virgil (p) represents the shade of a juniper tree as noxious; hence some interpreters take this to be a piece of carelessness and indifference of the prophet's, where he sat: and he requested for himself that he might die; for though he fled from Jezebel to preserve his life, not choosing to die by her hands, which would cause her prophets to exult and triumph, yet was now desirous of dying by the hand of the Lord, and in a place where his death would not be known: Tit is enough, now, O Lord, take away my life; intimating that he had lived long enough, even as long as he desired; and he had done as much work for God as he thought he had to do; he supposed his service and usefulness were at an end, and therefore desired his dismission: for I am not better than my fathers that he should not die, or live longer than they; but this desire was not like that of the Apostle Paul's, but like that of Job and of Jonah; not so much to be with God and Christ, as to be rid of the troubles of life. (o) Nat. Hist. l. 24. c. 8. (p) "Juniperi gravis umbra----" Bucol. Eclog. 10. ver. 76. John WesleyInto the wilderness - The vast wilderness of Arabia. He durst not stay in Judah, tho' good Jehosaphat reigned there, because he was allied to Ahab, and was a man of an easy temper, whom Ahab might circumvent, and either by force or art seize upon Elijah. It is enough - I have lived long enough for thy service, and am not like to do thee any more service; neither my words nor works are like to do any good upon these unstable and incorrigible people. I am not better - That I should continue in life, when other prophets who have gone before me, have lost their lives.Robert Jamieson, A. R. Fausset and David BrownHE IS COMFORTED BY AN ANGEL. (3Kings 19:4-18)went a day's journey into the wilderness--on the way from Beer-sheba to Horeb--a wide expanse of sand hills, covered with the retem (not juniper, but broom shrubs), whose tall and spreading branches, with their white leaves, afford a very cheering and refreshing shade. His gracious God did not lose sight of His fugitive servant, but watched over him, and, miraculously ministering to his wants, enabled him, in a better but not wholly right frame of mind, by virtue of that supernatural supply, to complete his contemplated journey. In the solitude of Sinai, God appeared to instruct him. "What doest thou here, Elijah?" was a searching question addressed to one who had been called to so arduous and urgent a mission as his. By an awful exhibition of divine power, he was made aware of the divine speaker who addressed him; his attention was arrested, his petulance was silenced, his heart was touched, and he was bid without delay return to the land of Israel, and prosecute the Lord's work there. To convince him that an idolatrous nation will not be unpunished, He commissions him to anoint three persons who were destined in Providence to avenge God's controversy with the people of Israel. Anointing is used synonymously with appointment (Judg 9:8), and is applied to all named, although Jehu alone had the consecrated oil poured over his head. They were all three destined to be eminent instruments in achieving the destruction of idolaters, though in different ways. But of the three commissions, Elijah personally executed only one; namely, the call of Elisha to be his assistant and successor [3Kings 19:19], and by him the other two were accomplished (4Kings 8:7-13; 4Kings 9:1-10). Having thus satisfied the fiery zeal of the erring but sincere and pious prophet, the Lord proceeded to correct the erroneous impression under which Elijah had been laboring, of his being the sole adherent of the true religion in the land; for God, who seeth in secret, and knew all that were His, knew that there were seven thousand persons who had not done homage (literally, "kissed the hand") to Baal. |
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19:519:5: Եւ ՚ի քո՛ւն եմուտ եւ ննջեաց ընդ տնկովն, եւ ահա ոմն մերձեցաւ ՚ի նա՝ եւ ասէ. Արի՛ եւ կե՛ր։ Եւ ի քուն եմուտ եւ ննջեաց ընդ տնկովն. եւ ահա [430]ոմն մերձեցաւ ի նա եւ ասէ. Արի եւ կեր:5 Նա քուն մտաւ, ննջեց ծառի տակ: Եւ ահա մէկը նրան մօտենալով՝ ասաց. «Ելի՛ր ու կե՛ր»: 5 Գիհիին տակ պառկեցաւ քնացաւ։ Ահա հրեշտակ մը անոր դպաւ ու անոր ըսաւ. «Ելի՛ր կեր»։ 19:5: Եւ ՚ի քո՛ւն եմուտ եւ ննջեաց ընդ տնկովն, եւ ահա ոմն մերձեցաւ ՚ի նա՝ եւ ասէ. Արի՛ եւ կե՛ր։ 5 Նա քուն մտաւ, ննջեց ծառի տակ: Եւ ահա մէկը նրան մօտենալով՝ ասաց. «Ելի՛ր ու կե՛ր»: 5 Գիհիին տակ պառկեցաւ քնացաւ։ Ահա հրեշտակ մը անոր դպաւ ու անոր ըսաւ. «Ելի՛ր կեր»։ zohrab-1805▾ eastern-1994▾ western am▾ |
19:519:5 И лег и заснул под можжевеловым кустом. И вот, Ангел коснулся его и сказал ему: встань, ешь [и пей]. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise [and] eat:19:5 καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep καὶ και and; even ὕπνωσεν υπνοω there ὑπὸ υπο under; by φυτόν φυτον and; even ἰδού ιδου see!; here I am τις τις anyone; someone ἥψατο απτομαι grasp; touch αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even φάγε φαγω swallow; eat 19:5 וַ wa וְ and יִּשְׁכַּב֙ yyiškˌav שׁכב lie down וַ wa וְ and יִּישַׁ֔ן yyîšˈan ישׁן sleep תַּ֖חַת tˌaḥaṯ תַּחַת under part רֹ֣תֶם rˈōṯem רֹתֶם broom אֶחָ֑ד ʔeḥˈāḏ אֶחָד one וְ wᵊ וְ and הִנֵּֽה־ hinnˈē- הִנֵּה behold זֶ֤ה zˈeh זֶה this מַלְאָךְ֙ malʔāḵ מַלְאָךְ messenger נֹגֵ֣עַ nōḡˈēₐʕ נגע touch בֹּ֔ו bˈô בְּ in וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say לֹ֖ו lˌô לְ to ק֥וּם qˌûm קום arise אֱכֹֽול׃ ʔᵉḵˈôl אכל eat 19:5. proiecitque se et obdormivit in umbra iuniperi et ecce angelus tetigit eum et dixit illi surge comedeAnd he cast himself down, and slept in the shadow of the juniper tree: and behold an angel of the Lord touched him, and said to him: Arise and eat. 5. And he lay down and slept under a juniper tree; and, behold, an angel touched him, and said unto him, Arise and eat. 19:5 И лег и заснул под можжевеловым кустом. И вот, Ангел коснулся его и сказал ему: встань, ешь [и пей]. 19:5 καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep καὶ και and; even ὕπνωσεν υπνοω there ὑπὸ υπο under; by φυτόν φυτον and; even ἰδού ιδου see!; here I am τις τις anyone; someone ἥψατο απτομαι grasp; touch αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even φάγε φαγω swallow; eat 19:5 וַ wa וְ and יִּשְׁכַּב֙ yyiškˌav שׁכב lie down וַ wa וְ and יִּישַׁ֔ן yyîšˈan ישׁן sleep תַּ֖חַת tˌaḥaṯ תַּחַת under part רֹ֣תֶם rˈōṯem רֹתֶם broom אֶחָ֑ד ʔeḥˈāḏ אֶחָד one וְ wᵊ וְ and הִנֵּֽה־ hinnˈē- הִנֵּה behold זֶ֤ה zˈeh זֶה this מַלְאָךְ֙ malʔāḵ מַלְאָךְ messenger נֹגֵ֣עַ nōḡˈēₐʕ נגע touch בֹּ֔ו bˈô בְּ in וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say לֹ֖ו lˌô לְ to ק֥וּם qˌûm קום arise אֱכֹֽול׃ ʔᵉḵˈôl אכל eat 19:5. proiecitque se et obdormivit in umbra iuniperi et ecce angelus tetigit eum et dixit illi surge comede ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And he cast himself down, and slept in the shadow of the juniper tree: and behold an angel of the Lord touched him, and said to him: Arise and eat. |
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183119:5: As he lay and slept - Excessive anguish of mind frequently induces sleep, as well as great fatigue of body.An angel touched him - He needed refreshment, and God sent an angel to bring him what was necessary. 3 Kings (1 Kings) 19:6 Albert Barnes: Notes on the Bible - 183419:5: An angel touched him - The friendly ministration of angels, common in the time of the patriarchs Gen 18:2-16; 19:1-22; Gen 28:12; Gen 32:1, Gen 32:24-29, and known also under the Judges Jdg 6:11-21; 13:3-20, was now extended to Elijah. Any other explanation of this passage does violence to the words. It is certainly not the intention of the writer to represent Elijah as relieved on this occasion by a human "messenger."R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:5: as he lay: Gen 28:11-15an angel: Psa 34:7, Psa 34:10; Dan 8:19, Dan 9:21, Dan 10:9, Dan 10:10; Act 12:7; Heb 1:14, Heb 13:5 John GillAnd as he lay and slept under a juniper tree,.... Being weary and fatigued with his journey, the same under which he sat; for there was but one, as that is said to be in the preceding verse:behold, then an angel touched him, and said unto him, arise, and eat; so far was the Lord from granting his request to take away his life, that he made provision to preserve it; so careful was he of him, as to give an angel charge to get food ready for him, and then awake him to eat of it. |
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19:619:6: Եւ հայեցաւ Եղիա, եւ ահա ՚ի սնարից նորա նկանակ հաճարոյ եւ կո՛ւժ ջրոյ, եւ յարեաւ եկեր եւ արբ. եւ դարձեալ ննջեաց[3692]։ [3692] Ոմանք. Նկանակ հաճարի եւ կուժ... եւ դարձաւ ննջեաց։ Եւ հայեցաւ Եղիա եւ ահա ի սնարից նորա նկանակ [431]հաճարոյ եւ կուժ ջրոյ. եւ յարեաւ եկեր եւ արբ, եւ դարձեալ ննջեաց:6 Եղիան նայեց եւ տեսաւ իր սնարից կախուած հաճարի նկանակ եւ ջրի կուժ: Նա ելաւ, կերաւ, խմեց եւ դարձեալ ննջեց: 6 Եղիա նայեցաւ եւ ահա գլխուն քով մոխիրի տակ եփուած շօթ* մը ու մէկ կուժ ջուր կար։ Կերաւ խմեց ու նորէն պառկեցաւ։ 19:6: Եւ հայեցաւ Եղիա, եւ ահա ՚ի սնարից նորա նկանակ հաճարոյ եւ կո՛ւժ ջրոյ, եւ յարեաւ եկեր եւ արբ. եւ դարձեալ ննջեաց[3692]։ [3692] Ոմանք. Նկանակ հաճարի եւ կուժ... եւ դարձաւ ննջեաց։ 6 Եղիան նայեց եւ տեսաւ իր սնարից կախուած հաճարի նկանակ եւ ջրի կուժ: Նա ելաւ, կերաւ, խմեց եւ դարձեալ ննջեց: 6 Եղիա նայեցաւ եւ ահա գլխուն քով մոխիրի տակ եփուած շօթ* մը ու մէկ կուժ ջուր կար։ Կերաւ խմեց ու նորէն պառկեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
19:619:6 И взглянул Илия, и вот, у изголовья его печеная лепешка и кувшин воды. Он поел и напился и опять заснул. And he looked, and, behold, [there was] a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again:19:6 καὶ και and; even ἐπέβλεψεν επιβλεπω look on Ηλιου ηλιου and; even ἰδοὺ ιδου see!; here I am πρὸς προς to; toward κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him ἐγκρυφίας εγκρυφιας and; even καψάκης καψακης water καὶ και and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even ἔφαγεν φαγω swallow; eat καὶ και and; even ἔπιεν πινω drink καὶ και and; even ἐπιστρέψας επιστρεφω turn around; return ἐκοιμήθη κοιμαω doze; fall asleep 19:6 וַ wa וְ and יַּבֵּ֕ט yyabbˈēṭ נבט look at וְ wᵊ וְ and הִנֵּ֧ה hinnˈē הִנֵּה behold מְרַאֲשֹׁתָ֛יו mᵊraʔᵃšōṯˈāʸw מְרַאֲשֹׁות head-place עֻגַ֥ת ʕuḡˌaṯ עֻגָה cake רְצָפִ֖ים rᵊṣāfˌîm רֶצֶף coal וְ wᵊ וְ and צַפַּ֣חַת ṣappˈaḥaṯ צַפַּחַת jar מָ֑יִם mˈāyim מַיִם water וַ wa וְ and יֹּ֣אכַל yyˈōḵal אכל eat וַ wa וְ and יֵּ֔שְׁתְּ yyˈēšt שׁתה drink וַ wa וְ and יָּ֖שָׁב yyˌāšov שׁוב return וַ wa וְ and יִּשְׁכָּֽב׃ yyiškˈāv שׁכב lie down 19:6. respexit et ecce ad caput suum subcinericius panis et vas aquae comedit ergo et bibit et rursum obdormivitHe looked, and behold there was at his head a hearth cake, and a vessel of water: and he ate and drank, and he fell asleep again. 6. And he looked, and, behold, there was at his head a cake baken on the coals, and a cruse of water. And he did eat and drink, and laid him down again. 19:6 И взглянул Илия, и вот, у изголовья его печеная лепешка и кувшин воды. Он поел и напился и опять заснул. 19:6 καὶ και and; even ἐπέβλεψεν επιβλεπω look on Ηλιου ηλιου and; even ἰδοὺ ιδου see!; here I am πρὸς προς to; toward κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him ἐγκρυφίας εγκρυφιας and; even καψάκης καψακης water καὶ και and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even ἔφαγεν φαγω swallow; eat καὶ και and; even ἔπιεν πινω drink καὶ και and; even ἐπιστρέψας επιστρεφω turn around; return ἐκοιμήθη κοιμαω doze; fall asleep 19:6 וַ wa וְ and יַּבֵּ֕ט yyabbˈēṭ נבט look at וְ wᵊ וְ and הִנֵּ֧ה hinnˈē הִנֵּה behold מְרַאֲשֹׁתָ֛יו mᵊraʔᵃšōṯˈāʸw מְרַאֲשֹׁות head-place עֻגַ֥ת ʕuḡˌaṯ עֻגָה cake רְצָפִ֖ים rᵊṣāfˌîm רֶצֶף coal וְ wᵊ וְ and צַפַּ֣חַת ṣappˈaḥaṯ צַפַּחַת jar מָ֑יִם mˈāyim מַיִם water וַ wa וְ and יֹּ֣אכַל yyˈōḵal אכל eat וַ wa וְ and יֵּ֔שְׁתְּ yyˈēšt שׁתה drink וַ wa וְ and יָּ֖שָׁב yyˌāšov שׁוב return וַ wa וְ and יִּשְׁכָּֽב׃ yyiškˈāv שׁכב lie down 19:6. respexit et ecce ad caput suum subcinericius panis et vas aquae comedit ergo et bibit et rursum obdormivit ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ He looked, and behold there was at his head a hearth cake, and a vessel of water: and he ate and drank, and he fell asleep again. |
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183119:6: A cake baken on the coals - All this seems to have been supernaturally provided.3 Kings (1 Kings) 19:7 Albert Barnes: Notes on the Bible - 183419:6: A cake baken on the coals - It is not implied that Elijah found a fire lighted and the cake on it, but only that he found one of the usual baked cakes of the desert, which form the ordinary food of the Arab at the present day.At his head - The Hebrew word means simply "the place on which the head lies;" hence, the marginal rendering, "bolster." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:6: cake: Kg1 17:6, Kg1 17:9-15; Psa 37:3; Isa 33:16; Mat 4:11, Mat 6:32; Mar 8:2, Mar 8:3; Joh 21:5, Joh 21:9head: Heb. bolster John GillAnd he looked, and, behold, there was a cake baked on the coals,.... Just took off the coals, quite hot. Bochart (q) thinks it should be rendered, "baked on hot stones"; and such was the way of baking cakes in some of the eastern countries; see Gill on Gen 18:6, the stones hereabout might be heated by a supernatural power, and the cake baked on them by an angel; these sort of cakes are in Hebrew called "huggoth", as some pronounce the word, and are said to be now common in Bulgaria, where they are called "hugaces" (r):and a cruse of water at his head; to drink of in eating the cake; which cruse or pot a learned man (s) thinks was Elijah's, not brought by the angel, only water put into it by him; see 1Kings 26:11, and he did eat and drink; but not all that was set before him: and laid him down again; to take some more sleep for his greater refreshment. (q) Hierozoic. par. 1. l. 2. c. 33. col. 528. (r) Busbequius apud Calmet on the word "Bread". (s) Schacchi Elaeochrism. Myrothec. l. 1. c. 44. col. 224. |
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19:719:7: Եւ դարձեալ հրեշտակն Տեառն երկրորդ անգամ մերձեցաւ առ նա՝ եւ ասէ ցնա. Արի կե՛ր, զի բազո՛ւմ է ՚ի քէն եւ անդր ճանապարհդ[3693]։ [3693] Այլք. Եւ դարձաւ հրեշտակն։ Եւ դարձեալ հրեշտակն Տեառն երկրորդ անգամ մերձեցաւ առ նա եւ ասէ ցնա. Արի կեր, զի բազում է ի քէն եւ անդր ճանապարհդ:7 Տիրոջ հրեշտակը երկրորդ անգամ նրան մօտենալով՝ ասաց. «Ելի՛ր, կե՛ր, որովհետեւ երկար ճանապարհ ես գնալու»: 7 Տէրոջը հրեշտակը դարձաւ երկրորդ անգամ անոր դպաւ ու անոր ըսաւ. «Ելի՛ր կե՛ր, քանզի քու երթալու ճամբադ* երկար է»։ 19:7: Եւ դարձեալ հրեշտակն Տեառն երկրորդ անգամ մերձեցաւ առ նա՝ եւ ասէ ցնա. Արի կե՛ր, զի բազո՛ւմ է ՚ի քէն եւ անդր ճանապարհդ[3693]։ [3693] Այլք. Եւ դարձաւ հրեշտակն։ 7 Տիրոջ հրեշտակը երկրորդ անգամ նրան մօտենալով՝ ասաց. «Ելի՛ր, կե՛ր, որովհետեւ երկար ճանապարհ ես գնալու»: 7 Տէրոջը հրեշտակը դարձաւ երկրորդ անգամ անոր դպաւ ու անոր ըսաւ. «Ելի՛ր կե՛ր, քանզի քու երթալու ճամբադ* երկար է»։ zohrab-1805▾ eastern-1994▾ western am▾ |
19:719:7 И возвратился Ангел Господень во второй раз, коснулся его и сказал: встань, ешь [и пей], ибо дальняя дорога пред тобою. And the angel of the LORD came again the second time, and touched him, and said, Arise [and] eat; because the journey [is] too great for thee:19:7 καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master ἐκ εκ from; out of δευτέρου δευτερος second καὶ και and; even ἥψατο απτομαι grasp; touch αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἀνάστα ανιστημι stand up; resurrect φάγε φαγω swallow; eat ὅτι οτι since; that πολλὴ πολυς much; many ἀπὸ απο from; away σοῦ σου of you; your ἡ ο the ὁδός οδος way; journey 19:7 וַ wa וְ and יָּשָׁב֩ yyāšˌāv שׁוב return מַלְאַ֨ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH שֵׁנִית֙ šēnîṯ שֵׁנִי second וַ wa וְ and יִּגַּע־ yyiggaʕ- נגע touch בֹּ֔ו bˈô בְּ in וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say ק֣וּם qˈûm קום arise אֱכֹ֑ל ʔᵉḵˈōl אכל eat כִּ֛י kˈî כִּי that רַ֥ב rˌav רַב much מִמְּךָ֖ mimmᵊḵˌā מִן from הַ ha הַ the דָּֽרֶךְ׃ ddˈāreḵ דֶּרֶךְ way 19:7. reversusque est angelus Domini secundo et tetigit eum dixitque illi surge comede grandis enim tibi restat viaAnd the angel of the Lord came again the second time, and touched him, and said to him: Arise, eat: for thou hast yet a great way to go. 7. And the angel of the LORD came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. 19:7 И возвратился Ангел Господень во второй раз, коснулся его и сказал: встань, ешь [и пей], ибо дальняя дорога пред тобою. 19:7 καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master ἐκ εκ from; out of δευτέρου δευτερος second καὶ και and; even ἥψατο απτομαι grasp; touch αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἀνάστα ανιστημι stand up; resurrect φάγε φαγω swallow; eat ὅτι οτι since; that πολλὴ πολυς much; many ἀπὸ απο from; away σοῦ σου of you; your ἡ ο the ὁδός οδος way; journey 19:7 וַ wa וְ and יָּשָׁב֩ yyāšˌāv שׁוב return מַלְאַ֨ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH שֵׁנִית֙ šēnîṯ שֵׁנִי second וַ wa וְ and יִּגַּע־ yyiggaʕ- נגע touch בֹּ֔ו bˈô בְּ in וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say ק֣וּם qˈûm קום arise אֱכֹ֑ל ʔᵉḵˈōl אכל eat כִּ֛י kˈî כִּי that רַ֥ב rˌav רַב much מִמְּךָ֖ mimmᵊḵˌā מִן from הַ ha הַ the דָּֽרֶךְ׃ ddˈāreḵ דֶּרֶךְ way 19:7. reversusque est angelus Domini secundo et tetigit eum dixitque illi surge comede grandis enim tibi restat via ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the angel of the Lord came again the second time, and touched him, and said to him: Arise, eat: for thou hast yet a great way to go. |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183119:7: The journey is too great for thee - From Beer-sheba to Horeb was about one hundred and fifty miles.3 Kings (1 Kings) 19:8 Albert Barnes: Notes on the Bible - 183419:7: Arise and eat ... - i. e., "Eat a second time, for otherwise the journey will be beyond thy powers." "The journey" was not simply a pilgrimage to Horeb, which was less than 200 miles distant, and might have been reached in six or seven days. It was to be a wandering in the wilderness, not unlike that of the Israelites when they came out of Egypt; only it was to last forty days instead of forty years.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:7: the angel: Kg1 19:5because the journey: Deu 33:25; Psa 103:13, Psa 103:14 Geneva 1599And the angel of the LORD came again the second time, and touched him, and said, Arise [and] eat; because (d) the journey [is] too great for thee.(d) He declares that unless God had nourished him miraculously it would have been impossible for him to have gone on this journey. John GillAnd the angel of the Lord came again the second time, and touched him,.... In order to awake him out of sleep:and said unto him, arise, and eat, because the journey is too great for thee; which he had to go to Horeb, without eating more than he had; and there were no provisions to be had in a common way and manner in his road thither. John WesleyAngel of the Lord, &c. - He needed not to complain of the unkindness of men, when it was thus made up by the ministration of angels. Wherever God's children are, they are still under their father's eye. |
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19:819:8: Եւ յարեաւ՝ եկեր՝ եւ արբ, եւ գնաց զօրութեամբ կերակրոյն այնորիկ զքառասուն տիւ եւ զքառասուն գիշեր, մինչեւ ցլեառնն Աստուծոյ ՚ի Քորէբ. Եւ յարեաւ եկեր եւ արբ, եւ գնաց զօրութեամբ կերակրոյն այնորիկ զքառասուն տիւ եւ զքառասուն գիշեր, մինչեւ ցլեառնն Աստուծոյ ի Քորէբ:8 Նա վեր կացաւ, կերաւ ու խմեց եւ այդ կերակրի զօրութեամբ քառասուն օր ու քառասուն գիշեր քայլեց մինչեւ Աստծու Քորէբ լեռը: 8 Անիկա ելաւ, կերաւ ու խմեց։ Այն կերակուրին ուժովը քառասուն օր ու քառասուն գիշեր գնաց ու մինչեւ Քորեբ, Աստուծոյ լեռը, հասաւ։ 19:8: Եւ յարեաւ՝ եկեր՝ եւ արբ, եւ գնաց զօրութեամբ կերակրոյն այնորիկ զքառասուն տիւ եւ զքառասուն գիշեր, մինչեւ ցլեառնն Աստուծոյ ՚ի Քորէբ. 8 Նա վեր կացաւ, կերաւ ու խմեց եւ այդ կերակրի զօրութեամբ քառասուն օր ու քառասուն գիշեր քայլեց մինչեւ Աստծու Քորէբ լեռը: 8 Անիկա ելաւ, կերաւ ու խմեց։ Այն կերակուրին ուժովը քառասուն օր ու քառասուն գիշեր գնաց ու մինչեւ Քորեբ, Աստուծոյ լեռը, հասաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
19:819:8 И встал он, поел и напился, и, подкрепившись тою пищею, шел сорок дней и сорок ночей до горы Божией Хорива. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God:19:8 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even ἔφαγεν φαγω swallow; eat καὶ και and; even ἔπιεν πινω drink καὶ και and; even ἐπορεύθη πορευομαι travel; go ἐν εν in τῇ ο the ἰσχύι ισχυς force τῆς ο the βρώσεως βρωσις meal; eating ἐκείνης εκεινος that τεσσαράκοντα τεσσαρακοντα forty ἡμέρας ημερα day καὶ και and; even τεσσαράκοντα τεσσαρακοντα forty νύκτας νυξ night ἕως εως till; until ὄρους ορος mountain; mount Χωρηβ χωρηβ Chōrēb; Khoriv 19:8 וַ wa וְ and יָּ֖קָם yyˌāqom קום arise וַ wa וְ and יֹּ֣אכַל yyˈōḵal אכל eat וַ wa וְ and יִּשְׁתֶּ֑ה yyištˈeh שׁתה drink וַ wa וְ and יֵּ֜לֶךְ yyˈēleḵ הלך walk בְּ bᵊ בְּ in כֹ֣חַ׀ ḵˈōₐḥ כֹּחַ strength הָ hā הַ the אֲכִילָ֣ה ʔᵃḵîlˈā אֲכִילָה food הַ ha הַ the הִ֗יא hˈî הִיא she אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four יֹום֙ yôm יֹום day וְ wᵊ וְ and אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four לַ֔יְלָה lˈaylā לַיְלָה night עַ֛ד ʕˈaḏ עַד unto הַ֥ר hˌar הַר mountain הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) חֹרֵֽב׃ ḥōrˈēv חֹרֵב Horeb 19:8. qui cum surrexisset comedit et bibit et ambulavit in fortitudine cibi illius quadraginta diebus et quadraginta noctibus usque ad montem Dei HorebAnd he arose, and ate and drank, and walked in the strength of that food forty days and forty nights, unto the mount of God, Horeb. 8. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. 19:8 И встал он, поел и напился, и, подкрепившись тою пищею, шел сорок дней и сорок ночей до горы Божией Хорива. 19:8 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even ἔφαγεν φαγω swallow; eat καὶ και and; even ἔπιεν πινω drink καὶ και and; even ἐπορεύθη πορευομαι travel; go ἐν εν in τῇ ο the ἰσχύι ισχυς force τῆς ο the βρώσεως βρωσις meal; eating ἐκείνης εκεινος that τεσσαράκοντα τεσσαρακοντα forty ἡμέρας ημερα day καὶ και and; even τεσσαράκοντα τεσσαρακοντα forty νύκτας νυξ night ἕως εως till; until ὄρους ορος mountain; mount Χωρηβ χωρηβ Chōrēb; Khoriv 19:8 וַ wa וְ and יָּ֖קָם yyˌāqom קום arise וַ wa וְ and יֹּ֣אכַל yyˈōḵal אכל eat וַ wa וְ and יִּשְׁתֶּ֑ה yyištˈeh שׁתה drink וַ wa וְ and יֵּ֜לֶךְ yyˈēleḵ הלך walk בְּ bᵊ בְּ in כֹ֣חַ׀ ḵˈōₐḥ כֹּחַ strength הָ hā הַ the אֲכִילָ֣ה ʔᵃḵîlˈā אֲכִילָה food הַ ha הַ the הִ֗יא hˈî הִיא she אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four יֹום֙ yôm יֹום day וְ wᵊ וְ and אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four לַ֔יְלָה lˈaylā לַיְלָה night עַ֛ד ʕˈaḏ עַד unto הַ֥ר hˌar הַר mountain הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) חֹרֵֽב׃ ḥōrˈēv חֹרֵב Horeb 19:8. qui cum surrexisset comedit et bibit et ambulavit in fortitudine cibi illius quadraginta diebus et quadraginta noctibus usque ad montem Dei Horeb ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And he arose, and ate and drank, and walked in the strength of that food forty days and forty nights, unto the mount of God, Horeb. |
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183119:8: Forty days and forty nights - So he fasted just the same time as Moses did at Horeb, and as Christ did in the wilderness.3 Kings (1 Kings) 19:9 Albert Barnes: Notes on the Bible - 183419:8: The old commentators generally understood this to mean that Elijah had no other food at all, and compared this long fast with that of Moses and that of our Lord (marginal references). But the words do not exclude the notion of the prophet's having obtained such nourishment from roots and fruits as the desert offers to a wanderer, though these alone would not have sustained him.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:8: in the strength: Dan 1:15; Co2 12:9forty days: Exo 24:18, Exo 34:28; Deu 9:9, Deu 9:18; Mat 4:2; Mar 1:13; Luk 4:2 Horeb: Exo 3:1, Exo 19:18; Mal 4:4, Mal 4:5 John GillAnd he arose, and did eat and drink,.... Of what was left of the cake and cruse of water, before provided for him:and went in the strength of that meat forty days and forty nights unto Horeb the mount of God; for so long he was going to that place, though it might have been gone in three or four days; but he went in byways, and wandered about in the wilderness, as the Israelites did, and that for the space of forty days, as they did near forty years; and all this while he had no other sustenance than what he had taken under the juniper tree, from whence he set out, which must be supernatural; for it is said (t), a man cannot live without food beyond seven days; see Gill on Ex 24:18 the food either staying in his stomach all this while, or however the nutritive virtue of it, by which he was supported, and held out till he came to Horeb or Sinai; called the mount of the Lord, because here he had appeared to Moses in the bush, and from hence gave the law to the children of Israel. Abarbinel is of opinion that this term of forty days was consumed in his whole journey to Horeb, his stay there, and return to the land of Israel. (t) Macrob. in Soma Scipion. l. 1. c. 6. John WesleyAnd went - He wandered hither and thither for forty days, 'till at last he came to Horeb, which in the direct road was not above three or four days journey. Thither the spirit of the Lord led him, probably beyond his own intention, that he might have communion with God, in the same place that Moses had. |
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19:919:9: եւ եմո՛ւտ անդ յայրն՝ եւ դադարեաց։ Եւ ահա բա՛ն Տեառն եղեւ առ նա՝ եւ ասէ. Զի՞ ես դու աստ Ե՛ղիա։ Եւ եմուտ անդ յայրն եւ [432]դադարեաց. եւ ահա բան Տեառն եղեւ առ նա եւ ասէ. Զի՞ ես դու աստ, Եղիա:9 Նա մտաւ քարայրն ու այնտեղ օթեւանեց: Եւ ահա նրան հասաւ Տիրոջ խօսքը, որն ասում էր. «Ինչո՞ւ ես այստեղ, Եղիա՛»: 9 Հոն քարայրը մտաւ ու գիշերը հոն մնաց։ Եւ ահա Տէրոջը խօսքը անոր եղաւ՝ ըսելով. «Ո՛վ Եղիա, հոս ի՞նչ բան ունիս»։ 19:9: եւ եմո՛ւտ անդ յայրն՝ եւ դադարեաց։ Եւ ահա բա՛ն Տեառն եղեւ առ նա՝ եւ ասէ. Զի՞ ես դու աստ Ե՛ղիա։ 9 Նա մտաւ քարայրն ու այնտեղ օթեւանեց: Եւ ահա նրան հասաւ Տիրոջ խօսքը, որն ասում էր. «Ինչո՞ւ ես այստեղ, Եղիա՛»: 9 Հոն քարայրը մտաւ ու գիշերը հոն մնաց։ Եւ ահա Տէրոջը խօսքը անոր եղաւ՝ ըսելով. «Ո՛վ Եղիա, հոս ի՞նչ բան ունիս»։ zohrab-1805▾ eastern-1994▾ western am▾ |
19:919:9 И вошел он там в пещеру и ночевал в ней. И вот, было к нему слово Господне, и сказал ему {Господь}: что ты здесь, Илия? And he came thither unto a cave, and lodged there; and, behold, the word of the LORD [came] to him, and he said unto him, What doest thou here, Elijah:19:9 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in ἐκεῖ εκει there εἰς εις into; for τὸ ο the σπήλαιον σπηλαιον cave καὶ και and; even κατέλυσεν καταλυω dislodge; lodge ἐκεῖ εκει there καὶ και and; even ἰδοὺ ιδου see!; here I am ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even εἶπεν επω say; speak τί τις.1 who?; what? σὺ συ you ἐνταῦθα ενταυθα Ēliou; Iliu 19:9 וַ wa וְ and יָּבֹא־ yyāvō- בוא come שָׁ֥ם šˌām שָׁם there אֶל־ ʔel- אֶל to הַ ha הַ the מְּעָרָ֖ה mmᵊʕārˌā מְעָרָה cave וַ wa וְ and יָּ֣לֶן yyˈālen לין lodge שָׁ֑ם šˈām שָׁם there וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold דְבַר־ ḏᵊvar- דָּבָר word יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלָ֔יו ʔēlˈāʸw אֶל to וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֔ו lˈô לְ to מַה־ mah- מָה what לְּךָ֥ llᵊḵˌā לְ to פֹ֖ה fˌō פֹּה here אֵלִיָּֽהוּ׃ ʔēliyyˈāhû אֵלִיָּהוּ Elijah 19:9. cumque venisset illuc mansit in spelunca et ecce sermo Domini ad eum dixitque illi quid hic agis HeliaAnd when he was come thither, he abode in a cave. and behold the word of the Lord came unto him, and he said to him: What dost thou here, Elias? 9. And he came thither unto a cave, and lodged there; and, behold, the word of the LORD came to him, and he said unto him, What doest thou here, Elijah? 19:9 И вошел он там в пещеру и ночевал в ней. И вот, было к нему слово Господне, и сказал ему {Господь}: что ты здесь, Илия? 19:9 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in ἐκεῖ εκει there εἰς εις into; for τὸ ο the σπήλαιον σπηλαιον cave καὶ και and; even κατέλυσεν καταλυω dislodge; lodge ἐκεῖ εκει there καὶ και and; even ἰδοὺ ιδου see!; here I am ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even εἶπεν επω say; speak τί τις.1 who?; what? σὺ συ you ἐνταῦθα ενταυθα Ēliou; Iliu 19:9 וַ wa וְ and יָּבֹא־ yyāvō- בוא come שָׁ֥ם šˌām שָׁם there אֶל־ ʔel- אֶל to הַ ha הַ the מְּעָרָ֖ה mmᵊʕārˌā מְעָרָה cave וַ wa וְ and יָּ֣לֶן yyˈālen לין lodge שָׁ֑ם šˈām שָׁם there וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold דְבַר־ ḏᵊvar- דָּבָר word יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלָ֔יו ʔēlˈāʸw אֶל to וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֔ו lˈô לְ to מַה־ mah- מָה what לְּךָ֥ llᵊḵˌā לְ to פֹ֖ה fˌō פֹּה here אֵלִיָּֽהוּ׃ ʔēliyyˈāhû אֵלִיָּהוּ Elijah 19:9. cumque venisset illuc mansit in spelunca et ecce sermo Domini ad eum dixitque illi quid hic agis Helia ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And when he was come thither, he abode in a cave. and behold the word of the Lord came unto him, and he said to him: What dost thou here, Elias? |
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19149-14: Вопрос Божий Илии "что ты здесь, Илия?" (ст. 9) не имеет значения упрека пророку за малодушное бегство в пустыню от миссии среди общества, как думают некоторые толкователи, а есть просто призыв божеской любви к утомленному душой и телом пророку - открыть Иегове душу свою. И пророк открывает сокровеннейшее содержание своих дум и чувствований сердца: пламенную ревность и острую скорбь о нарушении Израилем завета с Богом, о разрушении или осквернении священных жертвенников, об избиении пророков, так что из последних остался один Илия, но и его жизнь в опасности от преследователей (ст. 10, 14). Ревность по нарушенному Завету , некогда заключенному на Синае (Исх. XXXIV:1-10), и теперь побуждающая пророка обратиться с сетованиями на Израиля к Богу (Рим XI:2: εντργχάνει τω̃ Θεω̃ κατά του̃ ισραηλ) на той же горе завета и законодательства ставит пророка Илию в параллель с Законодателем Моисеем (оба великие мужа впоследствии предстали Законодателю Нового Завета Иисусу Xристу на горе Преображения, Мф. XVII:3; Мк. IX:4; Лк. IX:30). С именем ревнителя перешел пророк Илия и в историю. Самая речь пророка ст. 10, повторенная после ст. 14, есть вопрос к Богу: какие меры или средства могут быть применены к вероломному Израилю? Не предрешая этого вопроса, пророк, однако, мог желать быстрой и решительной кары. Ответом Божьим на слова и думы пророка служит, во-первых, особый характер богоявления, ст. 11-12, а затем повеление Божие о поставлении двух царей и пророка для совершения суда Божия над Израилем. Богоявление пророка Илии на Xориве, ст. 11-12, близко напоминает некогда имевшее здесь же Богоявление Моисею Исх. XXXIII:18-19, 22; XXXIV:6: - тоже по поводу нарушения завета Израилем при Синае (Исх. XXXII). Что касается самого характера богоявления, то из того, что Иегова явился не в вихре и буре (ср. Ис. XVII:13; XL:24), не в землетрясении (ср. Ис. XXIV:18), не во всепоедающем огне (ср. Иc. LXVI:15: сл.) - обычных грозных стихийных силах карающей, гневающейся силы Божией (ср. Пс. XVII:8-18; Ис. XXIX:5-6), а в веянии тихого ветра (ср. Иов IV:16; Пс. CVII:29), - пророк научался, что Иегова "за лучшее признал управлять родом человеческим с кротостью и долготерпением, хотя нетрудно Ему послать на нечестивых и молнии и громы, восколебать землю, мгновенно ископать для них ров и всех вконец истребить стремительными ветрами" (блаж. Феодорит, вопр. 59). Слов: "и там Господь" слав. -рус. перев. ст. 12: нет ни в евр. т. ни в принятом т. LXX, но во многих греческих кодексах они читаются (κάκει̃ Κύριος в кодд. 19, 44, 52, 64, 74, 92, 106, 119, 120, 123, 158, 236, 213, 246. у Гольмеса; καί εκει̃ Κύριος - в кодд. 59, 108, 121, 134, 245, 247, ibid) и смысл текста они вполне выражают. Vulg. их, впрочем, также не имеет. В целом, данное богоявление имеет весьма важное значение для целого богословия Ветхого Завета, свидетельствуя, что, по учению Ветхого Завета, Бог есть не стихийная сила, а духовное нравственное начало, для которого стихийные явления суть лишь средства проявления, но действия которого всегда запечатлены высшим нравственным характером, и основным законом действования Божия в мире вообще и особенно к людям являются любовь и милосердие (ср. Исх. XXXIV:6). Почувствовав присутствие Божие в веянии тихого ветра, пророк Илия вышел из пещеры, в которой он был во время потрясающих явлений природы, и в благоговейном трепете пред Неприступным Богом закрыл плащом (милотью, LXX: εν τη̃ μιλωτη̃; Vulg.: pallio; евр. аддерет) лицо, как Моисей при бывших ему на Xориве же богоявлениях (Исх. III:6; XXXIII:20, 22; ср. Ис. VI:2).Matthew Henry: Concise Commentary on the Whole Bible - 1706Elijah's Converse with God. B. C. 906.9 And he came thither unto a cave, and lodged there; and, behold, the word of the LORD came to him, and he said unto him, What doest thou here, Elijah? 10 And he said, I have been very jealous for the LORD God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. 11 And he said, Go forth, and stand upon the mount before the LORD. And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; but the LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake: 12 And after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice. 13 And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? 14 And he said, I have been very jealous for the LORD God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. 15 And the LORD said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: 16 And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy room. 17 And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. 18 Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. Here is, I. Elijah housed in a cave at Mount Horeb, which is called the mount of God, because on it God had formerly manifested his glory. And perhaps this was the same cave, or cleft of a rock, in which Moses was hidden when the Lord passed by before him and proclaimed his name, Exod. xxxiii. 22. What Elijah proposed to himself in coming to lodge here, I cannot conceive, unless it was to indulge his melancholy, or to satisfy his curiosity and assist his faith and devotion with the sight of that famous place where the law was given and where so many great things were done, and hoping to meet with God himself there, where Moses met with him, or in token of his abandoning his people Israel, who hated to be reformed (in the latter case, it agrees with Jeremiah's wish, Jer. ix. 2, O that I had in the wilderness a lodging place of wayfaring men, that I might leave my people, and go from them, for they are all adulterers) and so it was a bad omen of God's forsaking them; or it was because the thought he could not be safe any where else, and to this instance of the hardships this good man was reduced to the apostle refers, Heb. xi. 38. They wandered in deserts and in mountains, and in dens and caves of the earth. II. The visit God paid to him there and the enquiry he made concerning him: The word of the Lord came to him. We cannot go any where to be out of the reach of God's eye, his arm, and his word. Whither can I flee from thy Spirit? Ps. cxxxix. 7, &c. God will take care of his out-casts; and those who, for his sake, are driven out from among men, he will find, and own, and gather with everlasting loving-kindnesses. John saw the visions of the Almighty when he was in banishment in the isle of Patmos, Rev. i. 9. The question God puts to the prophet it, What doest thou here, Elijah? v. 9, and again v. 13. This is a reproof, 1. For his fleeing hither. "What brings thee so far from home? Dost thou flee from Jezebel? Couldst thou not depend upon almighty power for thy protection?" Lay the emphasis upon the pronoun thou. "What thou! So great a man, so great a prophet, so famed for resolution--dost thou flee thy country, forsake thy colours thus?" This cowardice would have been more excusable in another, and not so bad an example. Should such a man as I flee? Neh. vi. 11. Howl, fir-trees, if the cedars be thus shaken. 2. For his fixing here. "What doest thou here, in this cave? Is this a place for a prophet of the Lord to lodge in? Is this a time for such men to retreat, when the public has such need of them?" In the retirement to which God sent Elijah (ch. xvii.) he was a blessing to a poor widow at Sarepta, but here he had no opportunity of doing good. Note, It concerns us often to enquire whether we be in our place and in the way of our duty. "Am I where I should be, whither God calls me, where my business lies, and where I may be useful?" III. The account he gives of himself, in answer to the question put to him (v. 10), and repeated, in answer to the same question, v. 14. 1. He excuses his retreat, and desires it may not be imputed to his want of zeal for reformation, but to his despair of success. For God knew, and his own conscience witnessed for him, that as long as there was any hope of doing good he had been very jealous for the Lord God of Hosts; but now that he had laboured in vain, and all his endeavours were to no purpose, he thought it was time to give up the cause, and mourn for what he could not mend. Abi in cellam, et dic, Miserere mei--"Away to thy cell, and cry, Have compassion on me." 2. He complains of the people, their obstinacy in sin, and the height of impiety to which they had arrived: "The children of Israel have forsaken thy covenant, and that is the reason I have forsaken them; who can stay among them, to see every thing that is sacred ruined and run down?" This the apostle calls his making intercession against Israel, Rom. xi. 2, 3. He had often been, of choice, their advocate, but now he is necessitated to be their accuser, before God. Thus John v. 45, There is one that accuseth you, even Moses, whom you trust. Those are truly miserable that have the testimony and prayers of God's prophets against them. (1.) He charges them with having forsaken God's covenant; though they retained circumcision, that sign and seal of it, yet they had quitted his worship and service, which was the intention of it. Those who neglect God's ordinances, and let fall their communion with him, do really forsake his covenant, and break their league with him. (2.) With having thrown down his altars, not only deserted them and suffered them to go to decay, but, in their zeal for the worship of Baal, wilfully demolished them. This alludes to the private altars which the prophets of the Lord had, and which good people attended, who could not go up to Jerusalem and would not worship the calves nor Baal. These separate altars, though breaking in upon the unity of the church, yet, being erected and attended by those that sincerely aimed at the glory of God and served him faithfully, the seeming schism was excused. God owned them for his altars, as well as that at Jerusalem, and the putting of them down is charged upon Israel as a crying sin. But this was not all. (3.) They have slain thy prophets with the sword, who, it is probable, ministered at those altars. Jezebel, a foreigner, slew them (ch. xviii. 4), but the crime is charged upon the body of the people because the generality of them were consenting to their death, and pleased with it. 3. He gives the reasons why he retired into this desert and took up his residence in this cave. (1.) It was because he could not appear to any purpose: "I only am left, and have none to second or support me in any good design. They all said, The Lord he is God, but none of them would stand by me nor offer to shelter me. That point then gained was presently lost again, and Jezebel can do more to debauch them than I can to reform them. What can one do against thousands?" Despair of success hinders many a good enterprise. No one is willing to venture alone, forgetting that those are not alone who have God with them. (2.) It was because he could not appear with any safety: "They seek my life to take it away; and I had better spend my life in a useless solitude than lose my life in a fruitless endeavour to reform those that hate to be reformed." IV. God's manifestation of himself to him. Did he come hither to meet with God? He shall find that God will not fail to give him the meeting. Moses was put into the cave when God's glory passed before him; but Elijah was called out of it: Stand upon the mount before the Lord, v. 11. He saw no manner of similitude, any more than Israel did when God talked to them in Horeb. But, 1. He heard a strong wind, and saw the terrible effects of it, for it rent the mountains and tore the rocks. Thus was the trumpet sounded before the Judge of heaven and earth, by his angels, whom he makes spirits, or winds (Ps. civ. 4), sounded so loud that the earth not only rang, but rent again. 2. He felt the shock of an earthquake. 3. He saw an eruption of fire, v. 12. These were to usher in the designed manifestation of the divine glory, angels being employed in them, whom he maketh a flame of fire, and who, as his ministers, march before him, to prepare in this desert a highway for our God. But, 4. At last he perceived a still small voice, in which the Lord was, that is, by which he spoke to him, and not out of the wind, or the earthquake, or the fire. Those struck an awe upon him, awakened his attention, and inspired humility and reverence; but God chose to make known his mind to him in whispers soft, not in those dreadful sounds. When he perceived this, (1.) He wrapped hi face in his mantle, as one afraid to look upon the glory of God, and apprehensive that it would dazzle his eyes and overcome him. The angels cover their faces before God in token of reverence, Isa. vi. 2. Elijah hid his face in token of shame for having been such a coward as to flee from his duty when he had such a God of power to stand by him in it. The wind, and earthquake, and fire, did not make him cover his face, but the still voice did. Gracious souls are more affected by the tender mercies of the Lord than by his terrors. (2.) He stood at the entrance of the cave, ready to hear what God had to say to him. This method of God's manifesting himself here at Mount Horeb seems to refer to the discoveries God formerly made of himself at this place to Moses. [1.] Then there was a tempest, an earthquake, and fire (Heb. xii. 18); but, when God would show Moses his glory, he proclaimed his goodness; and so here: He was, the Word was, in the still small voice. [2.] Then the law was thus given to Israel, with the appearances of terror first and then with a voice of words; and Elijah being now called to revive that law, especially the first two commandments of it, is here taught how to manage it; he must not only awaken and terrify the people with amazing signs, like the earthquake and fire, but he must endeavour, with a still small voice, to convince and persuade them, and not forsake them when he should be addressing them. Faith comes by hearing the word of God; miracles do but make way for it. [3.] Then God spoke to his people with terror; but in the gospel of Christ, which was to be introduced by the spirit and power of Elias, he would speak by a still small voice, the dread of which should not make us afraid; see Heb. xii. 18, &c. V. The orders God gives him to execute. He repeats the question he had put to him before, "What doest thou here? This is not a place for thee now." Elijah gives the same answer (v. 14), complaining of Israel's apostasy from God and the ruin of religion among them. To this God gives him a reply. When he wished he might die (v. 4) God answered him not according to his folly, but was so far from letting him die that he not only kept him alive then but provided that he should never die, but be translated. But when he complained of his discouragement (and whither should God's prophets go with their complaints of that kind but to their Master?) God gave him an answer. He sends him back with directions to appoint Hazael king of Syria (v. 15), Jehu king of Israel, and Elisha his successor in the eminency of the prophetical office (v. 16), which is intended as a prediction that by these God would chastise the degenerate Israelites, plead his own cause among them, and avenge the quarrel of his covenant, v. 17. Elijah complained that the wickedness of Israel was unpunished. The judgment of famine was too gentle, and had not reclaimed them; it was removed before they were reformed: "I have been jealous," says he, "for God's name, but he himself has not appeared jealous for it." "Well," says God, "be content; it is all in good time; judgments are prepared for those scorners, though they are not yet inflicted; the persons are pitched upon, and shall now be nominated, for they are now in being, who shall do the business." 1. "When Hazael comes to be king of Syria, he shall make bloody work among the people (2 Kings viii. 12) and so correct them for their idolatry." 2. "When Jehu comes to be king of Israel he shall make bloody work with the royal family, and shall utterly destroy the house of Ahab, that set up and maintained idolatry." 3. "Elisha, while thou art on earth, shall strengthen thy hands; and, when thou art gone, shall carry on thy work, and be a remaining witness against the apostasy of Israel, and even he shall slay the children of Bethel, that idolatrous city." Note, The wicked are reserved to judgment. Evil pursues sinners, and there is no escaping it; to attempt an escape is but to run from one sword's point upon another. See Jer. xlviii. 44, He that flees from the fear shall fall into the pit; and he that gets up out of the pit shall be taken in the snare. Elisha, with the sword of the Spirit, shall terrify and wound the consciences of those who escape Hazael's sword of war and Jehu's sword of justice. With the breath of his lips shall he slay the wicked, Isa. xi. 4; 2 Thess. ii. 8; Hos. vi. 5. It is a great comfort to good men and good ministers to think that God will never want instruments to do his work in his time, but, when they are gone, others shall be raised up to carry it on. VI. The comfortable information God gives him of the number of Israelites who retained their integrity, though he thought he was left alone (v. 18): I have left 7000 in Israel (besides Judea) who have not bowed the knee to Baal. Note, 1. In times of the greatest degeneracy and apostasy God has always had, and will have, a remnant faithful to him, some that keep their integrity and do not go down the stream. The apostle mentions this answer of God to Elijah (Rom. xi. 4) and applies it to his own day, when the Jews generally rejected the gospel. Yet, says he, at this time also there is a remnant, v. 5. 2. It is God's work to preserve that remnant, and distinguish them from the rest, for without his grace they could not have distinguished themselves: I have left me; it is therefore said to be a remnant according to the election of grace. 3. It is but a little remnant, in comparison with the degenerate race; what are 7000 to the thousands of Israel? Yet, when those of every age come together, they will be found many more, 12,000 sealed out of each tribe, Rev. vii. 4. 4. God's faithful ones are often his hidden ones (Ps. lxxxiii. 3), and the visible church is scarcely visible, the wheat lost in the chaff and the gold in the dross, till the sifting, refining, separating day comes. 5. The Lord knows those that are his, though we do not; he sees in secret. 6. There are more good people in the world than some wise and holy men think there are. Their jealousy of themselves, and for God, makes them think the corruption is universal; but God sees not as they do. When we come to heaven, as we shall miss a great many whom we thought to meet there, so we shall meet a great many whom we little thought to find there. God's love often proves larger than man's charity and more extensive. Adam Clarke: Commentary on the Bible - 183119:9: He came thither unto a cave - Conjectured by some to be the same cave in which God put Moses that he might give him a glimpse of his glory. See Exo 33:22.What doest thou here, Elijah? - Is this a reproach for having fled from the face of Jezebel, through what some call unbelieving fears, that God would abandon him to her rage? 3 Kings (1 Kings) 19:10 Albert Barnes: Notes on the Bible - 183419:9: A cave - Rather, "the cave." Some well-known cave must be intended - perhaps the "cliff of the rock" Exo 33:22. The traditional "cave of Elijah" which is shown in the secluded plain immediately below the highest summit of the Jebel Mousa, cannot, from its small size, be the real cavern.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:9: unto a cave: Exo 33:21, Exo 33:22; Jer 9:2; Heb 11:38What doest thou: Kg1 19:13; Gen 3:9, Gen 16:8; Jer 2:18; Jon 1:3, Jon 1:4 Carl Friedrich Keil and Franz DelitzschAppearance of God at Horeb. - 3Kings 19:9. When Elijah arrived at Horeb, he went into the cave (the definite article in המּערה, with the obvious connection between the appearance of God, which follows here, and that described in Ex 33:12., points back to the cleft in the rock, נקרת הצּוּר) in which Moses had stood while the glory of Jehovah passed by (see at Ex 33:22), and there he passed the night. And behold the word of the Lord came to him (in the night): "What doest thou here, Elijah?" This question did not involve a reproof, as though Elijah had nothing to do there, but was simply intended to lead him to give utterance to the thoughts and feelings of his heart. 3Kings 19:10 Elijah answered: "I have striven zealously for Jehovah the God of hosts, for the children of Israel have forsaken Thy covenant, destroyed Thine altars, and killed Thy prophets with the sword; and I only am left, and they seek my life." In these words there was not only the greatest despair expressed as to the existing condition of things, but also a carnal zeal which would gladly have called down the immediate vengeance of the Almighty upon all idolaters. The complaint contained, on the one hand, the tacit reproof that God had looked on quietly for so long a time at the conduct of the ungodly, and had suffered things to come to such an extremity, that he, His prophet, was the only one left of all the true worshippers of God, and, on the other hand, the indirect appeal that He would interpose at last with His penal judgments. Because Elijah had not seen the expected salutary fruits of his zeal for the Lord, he thought that all was lost, and in his gloomy state of mind overlooked what he had seen a short time before with his own eyes, that even in the neighbourhood of the king himself there lived a pious and faithful worshipper of Jehovah, viz., Obadiah, who had concealed a hundred prophets from the revenge of Jezebel, and that the whole of the people assembled upon Carmel had given glory to the Lord, and at his command had seized the prophets of Baal and put them to death, and therefore that the true worshippers of the Lord could not all have vanished out of Israel. קנּא קנּאתי ליהוה recalls to mind the zeal of Phinehas (Num 25:11.), which put an end to the whoredom of the sons of Israel with the daughters of Moab. But whereas Phinehas received the promise of an everlasting priesthood for his zeal, Elijah had seen so little fruit from his zeal against the worshippers of Baal, that they actually sought his life. מזבּחתך are altars, which pious Israelites in the kingdom of the ten tribes had built in different places for the worship of Jehovah (see at 3Kings 18:30). 3Kings 19:11 The Lord replied to the prophet's complaint first of all by the manifestation of His control of the phenomena of nature (3Kings 19:11-13), and then by a verbal explanation of His design (3Kings 19:15-18). In this divine revelation men have recognised from the very earliest times a repetition of the appearance of God which was granted to Moses upon Sinai. As God, in token of His grace, granted the prayer of Moses that he might see His glory, after he had striven zealously for the honour of the Lord when the people rebelled by worshipping the golden calf; so did He also display His glory upon Horeb to Elijah as a second Moses for the purpose of strengthening his faith, with this simple difference, that He made all His goodness pass by Moses, and declared His name in the words, "Jehovah, a gracious and merciful God," etc. (Ex 34:6-7), whereas He caused Elijah first of all to behold the operation of His grace in certain phenomena of nature, and then afterwards made known to him His will with regard to Israel and to the work of His prophets. This difference in the form of the revelation, while the substance and design were essentially the same, may be explained from the difference not only in the historical circumstances, but also in the state of mind of the two servants to whom He manifested His glory. In the case of Moses it was burning love for the welfare of his people which impelled him to offer the prayer that the Lord would let him see His glory, as a sign that He would not forsake His people; and this prayer was granted him, so far as a man is ever able to see the glory of God, to strengthen him for the further discharge of the duties of his office. Hidden in the cleft of the rock and shielded by the hand of God, he saw the Lord pass by him, and heard Him utter in words His inmost being. Elijah, on the other hand, in his zeal for the honour of God, which was not quite free from human passion, had been led by the want of any visible fruit from his own labour to overlook the work of the Lord in the midst of His people; so that he had fled into the desert and wished to be released from this world by death, and had not been brought out of his despair by the strengthening with meat and drink which he had received from the angel, and which enabled him to travel for forty days to the mount of God without suffering from want, a fact which was intended to remind him of the ancient God of the fathers, to whose omnipotence and goodness there is no end; so that it was in a most gloomy state of mind that he reached Horeb at last. And now the Lord designed not only to manifest His glory as the love in which grace and righteousness are united, but also to show him that his zeal for the honour of the Lord was not in harmony with the love and grace and long-suffering of God. "The design of the vision was to show to the fiery zeal of the prophet, who wanted to reform everything by means of the tempest, the gentle way which God pursues, and to proclaim the long-suffering and mildness of His nature, as the voice had already done to Moses on that very spot; hence the beautiful change in the divine appearance" (Herder, Geist der hebr. Poesie, 1788, ii. p. 52). 3Kings 19:12 After God had commanded him to come out of the cave and stand upon the mountain (that part of the mountain which was in front of the cave) before Him, "behold Jehovah went by (the participle עבר is used to give a more vivid representation of the scene); and a great and strong tempest, rending mountains and breaking rocks in pieces, before Jehovah - it was not in the tempest that Jehovah was; and after the tempest an earthquake - it was not in the earthquake that Jehovah was; and after the earthquake fire - it was not in the fire that Jehovah was; and after the fire a still, gentle rustling." דקּה דּממה קול, literally the tone of a gentle blowing. On the change of gender in וחזק גּדולה רוּח, see Ewald, 174, e. - Tempest, earthquake, and fire, which are even more terrible in the awful solitude of the Horeb mountains than in an inhabited land, are signs of the coming of the Lord to judgment (cf. Ps 18:8.). It was in the midst of such terrible phenomena that the Lord had once come down upon Sinai, to inspire the people who were assembled at the foot of the mountain with a salutary dread of His terrible majesty, of the fiery zeal of His wrath and love, which consumes whatever opposes it (see at Ex 19:16.). but now the lord was not in these terrible phenomena; to signify to the prophet that He did not work in His earthly kingdom with the destroying zeal of wrath, or with the pitiless severity of judgment. It was in a soft, gentle rustling that He revealed Himself to him. 3Kings 19:13-17 When Elijah heard this, he covered up his face in his cloak (אדּרת; see at 4Kings 1:8) and went out to the entrance to the cave. And behold he heard the question a second time, "What doest thou here, Elijah?" and answered with a repetition of his complain (see 3Kings 19:9, 3Kings 19:10). - While the appearance of God, not in the tempest, the earthquake, and the fire, but in a gentle rustling, revealed the Lord to him as a merciful and gracious God, long-suffering, and of great goodness and truth (Ex 34:6), the answer to his complaint showed him that He did not leave guilt unpunished (Ex 34:7), since the Lord gave him the following command, 3Kings 19:15.: "Go back in thy way to the desert of Damascus, and anoint Hazael king over Aram (see 4Kings 8:12-13), and Jehu the son of Nimshi king over Israel (see 4Kings 9:2), and Elisha the son of Shaphat prophet in thy stead" (see 3Kings 19:19); and then added this promise, which must have quieted his zeal, that was praiseworthy in the feelings from which it sprang, although it had assumed too passionate a form, and have given him courage to continue his prophetic work: "And it will come to pass, that however escapeth the sword of Hazael, him will Jehu slay, and whoever escapeth the sword of Jehu, him will Elisha slay." 3Kings 19:18 But in order that he might learn, to his shame, that the cause of the Lord in Israel appeared much more desperate to his eye, which was clouded by his own dissatisfaction, than it really was in the eye of the God who knows His own by number and by name, the Lord added: "I have seven thousand left in Israel, all knees that have not bent before Baal, and every mouth that hath not kissed him." מדבּרה המּשׂק, into the desert of Damascus (with the He loc. with the construct state as in Deut 4:41; Josh 12:1, etc.; cf. Ewald, 216, b.), i.e., the desert lying to the south and east of the city of Damascus, which is situated on the river Barady; not per desertum in Damascum (Vulg., Luth., etc.); for although Elijah would necessarily pass through the Arabian desert to go from Horeb to Damascus, it was superfluous to tell him that he was to go that way, as there was no other road. The words "return by thy way ... and anoint Hazael," etc., are not to be understood as signifying that Elijah was to go at once to Damascus and anoint Hazael there, but simply that he was to do this at a time which the Spirit would more precisely indicate. According to what follows, all that Elijah accomplished immediately was to call Elisha to be his successor; whereas the other two commissions were fulfilled by Elisha after Elijah's ascension to heaven (2 Kings 8 and 9). The opinion that Elijah also anointed Hazael and Jehu immediately, but that this anointing was kept secret, and was repeated by Elisha when the time for their public appearance arrived, has not only very little probability in itself, but is directly precluded by the account of the anointing of Jehu in 2 Kings 9. The anointing of Hazael and Jehu is mentioned first, because God had chosen these two kings to be the chief instruments of His judgments upon the royal family and people for their idolatry. It was only in the case of Jehu that a real anointing took place (4Kings 9:6); Hazael was merely told by Elisha that he would be king (4Kings 8:13), and Elisha was simply called by Elijah to the prophetic office by having the cloak of the latter thrown upon him. Moreover, the Messianic passage, Is 61:1, is the only one in which there is any allusion to the anointing of a prophet. Consequently משׁח must be taken figuratively here as in Judg 9:8, as denoting divine consecration to the regal and prophetic offices. And so, again, the statement that Elisha would slay those who escaped the sword of Jehu is not to be understood literally. Elisha slew by the word of the Lord, which brought judgments upon the ungodly, as we see from 4Kings 2:24 (cf. Jer 1:10; Jer 18:7). The "seven thousand," who had not bowed the knee before Baal, are a round number for the ἐκλογν́ of the godly, whom the Lord had preserved for Himself in the sinful kingdom, which was really very large in itself, however small it might be in comparison with the whole nation. The number seven is the stamp of the works of God, so that seven thousand is the number of the "remnant according to the election of grace" (Rom 11:5), which had then been preserved by God. Kissing Baal was the most usual form in which this idol was worshipped, and consisted not merely in throwing kisses with the hand (cf. Job 31:27, and Plin. h. n. 28, 8), but also in kissing the images of Baal, probably on the feet (cf. Cicero in Verr. 4, 43). John GillAnd he came thither unto a cave, and lodged there,.... This cave, some travellers say (u), is to be seen at this day, not far from a church dedicated to the prophet Elijah, and that the cave itself has the appearance of a chapel; but a more particular account of it is given in a journal (w) lately published, which says, this cave exists to this very day, and is situated at the foot of Mount Sinai, and is now enclosed in a church built of red and white granite marble, the entrance into which is from the west; the dimensions of this cave are in length five feet, in depth four feet, and in height four and a half. The Jewish writers are of opinion that this was the cleft of the rock in which Moses was put, when the Lord passed before him; but, if so, there would have been no need of Elijah to have gone forth to and stand upon the mount when the Lord passed by, 3Kings 19:11,and, behold, the word of the Lord came to him; an articulate voice was heard by him: and he said unto him, what dost thou here, Elijah? this is not a proper place for a prophet to be in, in a wilderness, in a mountain, in a cave in it: what work could he do for God? or what service to his people? in the land of Israel he might bear his testimony against idolatry, and so be a means of reclaiming backsliders, and of establishing those that were in the true religion; but of what usefulness could he be here? Abarbinel takes it to be a reproof of Elijah, for going into a place so holy as it was, and in which Moses, the chief of the prophets, had been, and that it did not become such a man as he was to be in such a place. (u) Egmont and Heyman's Travels, vol. 2. p. 166. (w) Journal from Cairo to Mount Sinai in 1722, p. 26. Ed. 2. John WesleyUnto a cave - Perhaps the same wherein Moses was hid when the Lord passed before him, and proclaimed his name. |
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19:1019:10: Եւ ասէ Եղիա. Նախանձեցայ զնախանձ Տեառն ամենակալի. զի թողի՛ն զքեզ որդիքն Իսրայէլի, զսեղանս քո կործանեցին, եւ զմարգարէս քո կոտորեցին սրով. ե՛ս միայն մնացեալ եմ, եւ խնդրեն զանձն իմ առնուլ զսա[3694]։ [3694] Այլք. Զանձն իմ առնուլ զնա։ Եւ ասէ Եղիա. Նախանձեցայ զնախանձ Տեառն ամենակալի. զի թողին [433]զքեզ որդիքն Իսրայելի, զսեղանս քո կործանեցին, եւ զմարգարէս քո կոտորեցին սրով. ես միայն մնացեալ եմ, եւ խնդրեն զանձն իմ առնուլ զսա:10 Եղիան ասաց. «Նախանձախնդրութիւն ունեցայ ամենակալ Տիրոջ համար, քանզի իսրայէլացիները լքեցին քեզ, քո զոհասեղանները կործանեցին եւ քո մարգարէներին սրակոտոր արեցին: Միայն ես եմ մնացել, եւ ինձ էլ փնտռում են, որ սպանեն»: 10 Անիկա ըսաւ. «Զօրքերու Տէր Աստուծոյն համար մեծ նախանձաւորութիւն ունեցայ, քանզի Իսրայէլի որդիները քու ուխտդ թողուցին, քու սեղաններդ փլցուցին ու քու մարգարէներդ սրով մեռցուցին ու միայն ես մնացեր եմ ու իմ անձս ալ կը փնտռեն, որպէս զի զանիկա վերցնեն»։ 19:10: Եւ ասէ Եղիա. Նախանձեցայ զնախանձ Տեառն ամենակալի. զի թողի՛ն զքեզ որդիքն Իսրայէլի, զսեղանս քո կործանեցին, եւ զմարգարէս քո կոտորեցին սրով. ե՛ս միայն մնացեալ եմ, եւ խնդրեն զանձն իմ առնուլ զսա[3694]։ [3694] Այլք. Զանձն իմ առնուլ զնա։ 10 Եղիան ասաց. «Նախանձախնդրութիւն ունեցայ ամենակալ Տիրոջ համար, քանզի իսրայէլացիները լքեցին քեզ, քո զոհասեղանները կործանեցին եւ քո մարգարէներին սրակոտոր արեցին: Միայն ես եմ մնացել, եւ ինձ էլ փնտռում են, որ սպանեն»: 10 Անիկա ըսաւ. «Զօրքերու Տէր Աստուծոյն համար մեծ նախանձաւորութիւն ունեցայ, քանզի Իսրայէլի որդիները քու ուխտդ թողուցին, քու սեղաններդ փլցուցին ու քու մարգարէներդ սրով մեռցուցին ու միայն ես մնացեր եմ ու իմ անձս ալ կը փնտռեն, որպէս զի զանիկա վերցնեն»։ zohrab-1805▾ eastern-1994▾ western am▾ |
19:1019:10 Он сказал: возревновал я о Господе Боге Саваофе, ибо сыны Израилевы оставили завет Твой, разрушили Твои жертвенники и пророков Твоих убили мечом; остался я один, но и моей души ищут, чтобы отнять ее. And he said, I have been very jealous for the LORD God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, [even] I only, am left; and they seek my life, to take it away:19:10 καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου zealous; jealous τῷ ο the κυρίῳ κυριος lord; master παντοκράτορι παντοκρατωρ almighty ὅτι οτι since; that ἐγκατέλιπόν εγκαταλειπω abandon; leave behind σε σε.1 you οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τὰ ο the θυσιαστήριά θυσιαστηριον altar σου σου of you; your κατέσκαψαν κατασκαπτω undermine καὶ και and; even τοὺς ο the προφήτας προφητης prophet σου σου of you; your ἀπέκτειναν αποκτεινω kill ἐν εν in ῥομφαίᾳ ρομφαια broadsword καὶ και and; even ὑπολέλειμμαι υπολειπω leave below / behind ἐγὼ εγω I μονώτατος μονος only; alone καὶ και and; even ζητοῦσι ζητεω seek; desire τὴν ο the ψυχήν ψυχη soul μου μου of me; mine λαβεῖν λαμβανω take; get αὐτήν αυτος he; him 19:10 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say קַנֹּ֨א qannˌō קנא be jealous קִנֵּ֜אתִי qinnˈēṯî קנא be jealous לַ la לְ to יהוָ֣ה׀ [yhwˈāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service כִּֽי־ kˈî- כִּי that עָזְב֤וּ ʕāzᵊvˈû עזב leave בְרִֽיתְךָ֙ vᵊrˈîṯᵊḵā בְּרִית covenant בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] מִזְבְּחֹתֶ֣יךָ mizbᵊḥōṯˈeʸḵā מִזְבֵּחַ altar הָרָ֔סוּ hārˈāsû הרס tear down וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נְבִיאֶ֖יךָ nᵊvîʔˌeʸḵā נָבִיא prophet הָרְג֣וּ hārᵊḡˈû הרג kill בֶ ve בְּ in † הַ the חָ֑רֶב ḥˈārev חֶרֶב dagger וָֽ wˈā וְ and אִוָּתֵ֤ר ʔiwwāṯˈēr יתר remain אֲנִי֙ ʔᵃnˌî אֲנִי i לְ lᵊ לְ to בַדִּ֔י vaddˈî בַּד linen, part, stave וַ wa וְ and יְבַקְשׁ֥וּ yᵊvaqšˌû בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul לְ lᵊ לְ to קַחְתָּֽהּ׃ qaḥtˈāh לקח take 19:10. at ille respondit zelo zelatus sum pro Domino Deo exercituum quia dereliquerunt pactum Domini filii Israhel altaria tua destruxerunt et prophetas tuos occiderunt gladio et derelictus sum ego solus et quaerunt animam meam ut auferant eamAnd he answered: With zeal have I been zealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant: they have thrown down thy altars, they have slain thy prophets with the sword, and I alone am left, and they seek my life to take it away. 10. And he said, I have been very jealous for the LORD, the God of hosts; for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword: and I, even I only, am left; and they seek my life, to take it away. 19:10 Он сказал: возревновал я о Господе Боге Саваофе, ибо сыны Израилевы оставили завет Твой, разрушили Твои жертвенники и пророков Твоих убили мечом; остался я один, но и моей души ищут, чтобы отнять ее. 19:10 καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου zealous; jealous τῷ ο the κυρίῳ κυριος lord; master παντοκράτορι παντοκρατωρ almighty ὅτι οτι since; that ἐγκατέλιπόν εγκαταλειπω abandon; leave behind σε σε.1 you οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τὰ ο the θυσιαστήριά θυσιαστηριον altar σου σου of you; your κατέσκαψαν κατασκαπτω undermine καὶ και and; even τοὺς ο the προφήτας προφητης prophet σου σου of you; your ἀπέκτειναν αποκτεινω kill ἐν εν in ῥομφαίᾳ ρομφαια broadsword καὶ και and; even ὑπολέλειμμαι υπολειπω leave below / behind ἐγὼ εγω I μονώτατος μονος only; alone καὶ και and; even ζητοῦσι ζητεω seek; desire τὴν ο the ψυχήν ψυχη soul μου μου of me; mine λαβεῖν λαμβανω take; get αὐτήν αυτος he; him 19:10 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say קַנֹּ֨א qannˌō קנא be jealous קִנֵּ֜אתִי qinnˈēṯî קנא be jealous לַ la לְ to יהוָ֣ה׀ [yhwˈāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service כִּֽי־ kˈî- כִּי that עָזְב֤וּ ʕāzᵊvˈû עזב leave בְרִֽיתְךָ֙ vᵊrˈîṯᵊḵā בְּרִית covenant בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] מִזְבְּחֹתֶ֣יךָ mizbᵊḥōṯˈeʸḵā מִזְבֵּחַ altar הָרָ֔סוּ hārˈāsû הרס tear down וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נְבִיאֶ֖יךָ nᵊvîʔˌeʸḵā נָבִיא prophet הָרְג֣וּ hārᵊḡˈû הרג kill בֶ ve בְּ in † הַ the חָ֑רֶב ḥˈārev חֶרֶב dagger וָֽ wˈā וְ and אִוָּתֵ֤ר ʔiwwāṯˈēr יתר remain אֲנִי֙ ʔᵃnˌî אֲנִי i לְ lᵊ לְ to בַדִּ֔י vaddˈî בַּד linen, part, stave וַ wa וְ and יְבַקְשׁ֥וּ yᵊvaqšˌû בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul לְ lᵊ לְ to קַחְתָּֽהּ׃ qaḥtˈāh לקח take 19:10. at ille respondit zelo zelatus sum pro Domino Deo exercituum quia dereliquerunt pactum Domini filii Israhel altaria tua destruxerunt et prophetas tuos occiderunt gladio et derelictus sum ego solus et quaerunt animam meam ut auferant eam ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And he answered: With zeal have I been zealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant: they have thrown down thy altars, they have slain thy prophets with the sword, and I alone am left, and they seek my life to take it away. |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183119:10: I have been very jealous for the Lord - The picture which he draws here of apostate Israel is very affecting: -1. They have forsaken thy covenant - They have now cleaved to and worshipped other gods. 2. Thrown down thine altars - Endeavoured, as much as they possibly could, to abolish thy worship, and destroy its remembrance from the land. 3. And slain thy prophets - That there might be none to reprove their iniquity, or teach the truth; so that the restoration of the true worship might be impossible. 4. I only, am left - They have succeeded in destroying all the rest of the prophets, and they are determined not to rest till they slay me. 3 Kings (1 Kings) 19:11 Albert Barnes: Notes on the Bible - 183419:10: I, even I only, am left - The same statement as in Kg1 18:22, but the sense is different. There Elijah merely said that he alone remained to execute the prophet's office, which was true; here he implies that he is the only prophet left alive, whereas a hundred had been saved by Obadiah Kg1 18:4.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:10: very jealous: Exo 20:5, Exo 34:14; Num 25:11, Num 25:13; Psa 69:9, Psa 119:139; Joh 2:17thrown down: Kg1 19:14, Kg1 18:4, Kg1 18:30; Jer 2:30; Hos 5:11; Mic 6:16, Mic 7:2 I only: Kg1 18:4, Kg1 18:20, Kg1 18:22, Kg1 20:13, Kg1 20:22, Kg1 20:35, Kg1 20:41, Kg1 20:42, Kg1 22:8; Rom 11:2-4 they seek my life: Kg1 19:2, Kg1 18:10, Kg1 18:17 Geneva 1599And he said, I have (e) been very jealous for the LORD God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, [even] I only, am left; and they seek my life, to take it away.(e) He complains that the more zealous he was to maintain God's glory, the more cruelly he was persecuted. John GillAnd he said, I have been jealous for the Lord God of hosts,.... Through zeal for the glory of God he had slain four hundred and fifty prophets of Baal, and this had stirred up the malice and revenge of Jezebel against him, who sought his life, and which had obliged him to flee, and come to this place for shelter; this is the first part of his answer, others follow:for the children of Israel have forsaken thy covenant; the law, especially the two first commandments delivered in this very place; and therefore he could hope for no protection from them, but was forced to leave his country: thrown down thy altars: which had been built in times past for the worship of God, to sacrifice thereon to him, but were now demolished, that those that would not bow the knee to Baal, and could not go to Jerusalem, might make no use of them: and slain thy prophets with the sword; which was done by Jezebel, the Israelites conniving at it, and consenting to it, and not daring to oppose her; slain all she had knowledge of, or even were known by the prophet: hence it follows, and I, even I only am left, and they seek my life to take it away: all this Elijah said, as it seems, not only to excuse himself for fleeing, and taking up his abode where he was, but to stir up the indignation of God against Israel for their idolatries and murders, and to put him upon inflicting his judgments on them for the same. John WesleyI have been, &c. - I have executed my office with zeal for God's honour, and with the hazard of my own life, and am fled hither, not being able to endure to see the dishonour done to thy name by their obstinate idolatry and wickedness. I only - Of all thy prophets, who boldly and publickly plead thy cause: for the rest of thy prophets who are not slain, hide themselves, and dare not appear to do thee any service. They seek my life - I despair of doing them any good: for instead of receiving my testimony, they hunt for my life. It does by no means appear, that he was at all to blame, for fleeing from Jezebel. If they persecute you in one city flee into another. Besides, the angels feeding and preparing him for his journey, and the peculiar blessing of God upon that food, indicated the divine approbation. |
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19:1119:11: Եւ ասէ. Ելցե՛ս դու վաղիւ՝ եւ կացցե՛ս ՚ի լերին անդ առաջի Տեառն։ Եւ ահա՛ Տէր անցցէ, եւ հո՛ղմ մեծ ուժգին՝ որ զլերինս քակիցէ եւ զվէմս խորտակիցէ առաջի Տեառն, եւ ո՛չ ՚ի հողմն Տէր. եւ յետ հողմոյն շարժումն, եւ ո՛չ ՚ի շարժմանն Տէր[3695]. [3695] Ոմանք. Որ զլերինս քակտիցէ։ Եւ ասէ. Ելցես դու [434]վաղիւ եւ կացցես ի լերին անդ առաջի Տեառն: Եւ ահա Տէր [435]անցցէ. եւ հողմ մեծ ուժգին որ զլերինս քակիցէ եւ զվէմս խորտակիցէ առաջի Տեառն, եւ ոչ ի հողմն Տէր. եւ յետ հողմոյն շարժումն, եւ ոչ ի շարժմանն Տէր:11 Տէրն ասաց. «Վաղն առաւօտեան կ’ելնես ու կը կանգնես լերան վրայ, Տիրոջ առջեւ: Տէրը կ’անցնի, մի սաստիկ հողմ կը բարձրանայ, Տիրոջ առաջ կը խորտակի լեռները, փուլ կը տայ ժայռերը, սակայն Տէրն այն հողմի մէջ չի լինի: Հողմից յետոյ երկրաշարժ կը լինի, սակայն Տէրը երկրաշարժի մէջ չի լինի: 11 Տէրը անոր ըսաւ. «Ելի՛ր ու լեռը Տէրոջը առջեւ կայնէ»։ Ահա Տէրը կ’անցնէր ու Տէրոջը առջեւէն լեռները քակող ու ապառաժները կոտրտող մեծ ու սաստիկ հով մը ելաւ, բայց Տէրը այն հովին մէջ չէր։ Հովին ետեւէն երկրաշարժ եղաւ, բայց Տէրը երկրաշարժին մէջ չէր։ 19:11: Եւ ասէ. Ելցե՛ս դու վաղիւ՝ եւ կացցե՛ս ՚ի լերին անդ առաջի Տեառն։ Եւ ահա՛ Տէր անցցէ, եւ հո՛ղմ մեծ ուժգին՝ որ զլերինս քակիցէ եւ զվէմս խորտակիցէ առաջի Տեառն, եւ ո՛չ ՚ի հողմն Տէր. եւ յետ հողմոյն շարժումն, եւ ո՛չ ՚ի շարժմանն Տէր[3695]. [3695] Ոմանք. Որ զլերինս քակտիցէ։ 11 Տէրն ասաց. «Վաղն առաւօտեան կ’ելնես ու կը կանգնես լերան վրայ, Տիրոջ առջեւ: Տէրը կ’անցնի, մի սաստիկ հողմ կը բարձրանայ, Տիրոջ առաջ կը խորտակի լեռները, փուլ կը տայ ժայռերը, սակայն Տէրն այն հողմի մէջ չի լինի: Հողմից յետոյ երկրաշարժ կը լինի, սակայն Տէրը երկրաշարժի մէջ չի լինի: 11 Տէրը անոր ըսաւ. «Ելի՛ր ու լեռը Տէրոջը առջեւ կայնէ»։ Ահա Տէրը կ’անցնէր ու Տէրոջը առջեւէն լեռները քակող ու ապառաժները կոտրտող մեծ ու սաստիկ հով մը ելաւ, բայց Տէրը այն հովին մէջ չէր։ Հովին ետեւէն երկրաշարժ եղաւ, բայց Տէրը երկրաշարժին մէջ չէր։ zohrab-1805▾ eastern-1994▾ western am▾ |
19:1119:11 И сказал: выйди и стань на горе пред лицем Господним, и вот, Господь пройдет, и большой и сильный ветер, раздирающий горы и сокрушающий скалы пред Господом, но не в ветре Господь; после ветра землетрясение, но не в землетрясении Господь; And he said, Go forth, and stand upon the mount before the LORD. And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; [but] the LORD [was] not in the wind: and after the wind an earthquake; [but] the LORD [was] not in the earthquake:19:11 καὶ και and; even εἶπεν επω say; speak ἐξελεύσῃ εξερχομαι come out; go out αὔριον αυριον tomorrow; next day καὶ και and; even στήσῃ ιστημι stand; establish ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master ἐν εν in τῷ ο the ὄρει ορος mountain; mount ἰδοὺ ιδου see!; here I am παρελεύσεται παρερχομαι pass; transgress κύριος κυριος lord; master καὶ και and; even πνεῦμα πνευμα spirit; wind μέγα μεγας great; loud κραταιὸν κραταιος dominant διαλῦον διαλυω dissipate; disperse ὄρη ορος mountain; mount καὶ και and; even συντρῖβον συντριβω fracture; smash πέτρας πετρα.1 cliff; bedrock ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master οὐκ ου not ἐν εν in τῷ ο the πνεύματι πνευμα spirit; wind κύριος κυριος lord; master καὶ και and; even μετὰ μετα with; amid τὸ ο the πνεῦμα πνευμα spirit; wind συσσεισμός συσσεισμος not ἐν εν in τῷ ο the συσσεισμῷ συσσεισμος lord; master 19:11 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say צֵ֣א ṣˈē יצא go out וְ wᵊ וְ and עָמַדְתָּ֣ ʕāmaḏtˈā עמד stand בָ vā בְּ in † הַ the הָר֮ hār הַר mountain לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and הִנֵּ֧ה hinnˈē הִנֵּה behold יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH עֹבֵ֗ר ʕōvˈēr עבר pass וְ wᵊ וְ and ר֣וּחַ rˈûₐḥ רוּחַ wind גְּדֹולָ֡ה gᵊḏôlˈā גָּדֹול great וְ wᵊ וְ and חָזָ֞ק ḥāzˈāq חָזָק strong מְפָרֵק֩ mᵊfārˌēq פרק tear away הָרִ֨ים hārˌîm הַר mountain וּ û וְ and מְשַׁבֵּ֤ר mᵊšabbˈēr שׁבר break סְלָעִים֙ sᵊlāʕîm סֶלַע rock לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לֹ֥א lˌō לֹא not בָ vā בְּ in † הַ the ר֖וּחַ rˌûₐḥ רוּחַ wind יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אַחַ֤ר ʔaḥˈar אַחַר after הָ hā הַ the ר֨וּחַ rˌûₐḥ רוּחַ wind רַ֔עַשׁ rˈaʕaš רַעַשׁ quaking לֹ֥א lˌō לֹא not בָ vā בְּ in † הַ the רַ֖עַשׁ rˌaʕaš רַעַשׁ quaking יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 19:11. et ait ei egredere et sta in monte coram Domino et ecce Dominus transit et spiritus grandis et fortis subvertens montes et conterens petras ante Dominum non in spiritu Dominus et post spiritum commotio non in commotione DominusAnd he said to him: Go forth, and stand upon the mount before the Lord: and behold the Lord passeth, and a great and strong wind before the Lord, overthrowing the mountains, and breaking the rocks in pieces: but the Lord is not in the wind. And after the wind, an earthquake: but the Lord is not in the earthquake. 11. And he said, Go forth, and stand upon the mount before the LORD. And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; but the LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake: 19:11 И сказал: выйди и стань на горе пред лицем Господним, и вот, Господь пройдет, и большой и сильный ветер, раздирающий горы и сокрушающий скалы пред Господом, но не в ветре Господь; после ветра землетрясение, но не в землетрясении Господь; 19:11 καὶ και and; even εἶπεν επω say; speak ἐξελεύσῃ εξερχομαι come out; go out αὔριον αυριον tomorrow; next day καὶ και and; even στήσῃ ιστημι stand; establish ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master ἐν εν in τῷ ο the ὄρει ορος mountain; mount ἰδοὺ ιδου see!; here I am παρελεύσεται παρερχομαι pass; transgress κύριος κυριος lord; master καὶ και and; even πνεῦμα πνευμα spirit; wind μέγα μεγας great; loud κραταιὸν κραταιος dominant διαλῦον διαλυω dissipate; disperse ὄρη ορος mountain; mount καὶ και and; even συντρῖβον συντριβω fracture; smash πέτρας πετρα.1 cliff; bedrock ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master οὐκ ου not ἐν εν in τῷ ο the πνεύματι πνευμα spirit; wind κύριος κυριος lord; master καὶ και and; even μετὰ μετα with; amid τὸ ο the πνεῦμα πνευμα spirit; wind συσσεισμός συσσεισμος not ἐν εν in τῷ ο the συσσεισμῷ συσσεισμος lord; master 19:11 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say צֵ֣א ṣˈē יצא go out וְ wᵊ וְ and עָמַדְתָּ֣ ʕāmaḏtˈā עמד stand בָ vā בְּ in † הַ the הָר֮ hār הַר mountain לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and הִנֵּ֧ה hinnˈē הִנֵּה behold יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH עֹבֵ֗ר ʕōvˈēr עבר pass וְ wᵊ וְ and ר֣וּחַ rˈûₐḥ רוּחַ wind גְּדֹולָ֡ה gᵊḏôlˈā גָּדֹול great וְ wᵊ וְ and חָזָ֞ק ḥāzˈāq חָזָק strong מְפָרֵק֩ mᵊfārˌēq פרק tear away הָרִ֨ים hārˌîm הַר mountain וּ û וְ and מְשַׁבֵּ֤ר mᵊšabbˈēr שׁבר break סְלָעִים֙ sᵊlāʕîm סֶלַע rock לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לֹ֥א lˌō לֹא not בָ vā בְּ in † הַ the ר֖וּחַ rˌûₐḥ רוּחַ wind יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אַחַ֤ר ʔaḥˈar אַחַר after הָ hā הַ the ר֨וּחַ rˌûₐḥ רוּחַ wind רַ֔עַשׁ rˈaʕaš רַעַשׁ quaking לֹ֥א lˌō לֹא not בָ vā בְּ in † הַ the רַ֖עַשׁ rˌaʕaš רַעַשׁ quaking יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 19:11. et ait ei egredere et sta in monte coram Domino et ecce Dominus transit et spiritus grandis et fortis subvertens montes et conterens petras ante Dominum non in spiritu Dominus et post spiritum commotio non in commotione Dominus And he said to him: Go forth, and stand upon the mount before the Lord: and behold the Lord passeth, and a great and strong wind before the Lord, overthrowing the mountains, and breaking the rocks in pieces: but the Lord is not in the wind. And after the wind, an earthquake: but the Lord is not in the earthquake. 11. And he said, Go forth, and stand upon the mount before the LORD. And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; but the LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183119:11: Stand upon the mount before the Lord - God was now treating Elijah nearly in the same way that he treated Moses; and it is not unlikely that Elijah was now standing on the same place where Moses stood, when God revealed himself to him in the giving of the law. See Exo 19:9, Exo 19:16.The Lord passed by - It appears that the passing by of the Lord occasioned the strong wind, the earthquake, and the fire; but in none of these was God to make a discovery of himself unto the prophet; yet these, in some sort, prepared his way, and prepared Elijah to hear the still small voice. The apparatus, indicating the presence of the Divine Majesty, is nearly the same as that employed to minister the law to Moses; and many have supposed that God intended these things to be understood thus: that God intended to display himself to mankind not in judgment, but in mercy; and that as the wind, the earthquake, and the fire, were only the forerunners of the still small voice, which proclaimed the benignity of the Father of spirits; so the law, and all its terrors, were only intended to introduce that mild spirit of the Gospel of Jesus, proclaiming glory to God in the highest, and on earth peace, and good will unto men. Others think that all this was merely natural; and that a real earthquake, and its accompaniments, are described. 1. Previously to earthquakes the atmosphere becomes greatly disturbed, mighty winds and tempests taking place. 2. This is followed by the actual agitation of the earth. 3. In this agitation fire frequently escapes, or a burning lava is poured out, often accompanied with thunder and lightning. 4. After these the air becomes serene, the thunder ceases to roll, the forked lightnings no longer play, and nothing remains but a gentle breeze. However correct all this may be, it seems most probably evident that what took place at this time was out of the ordinary course of nature; and although the things, as mentioned here, may often be the accompaniments of an earthquake that has nothing supernatural in it; yet here, though every thing is produced in its natural order, yet the exciting cause of the whole is supernatural. Thus the Chaldee understands the whole passage: "And behold the Lord was revealed; and before him was a host of the angels of the wind, tearing the mountains, and breaking the rocks before the Lord, but the Majesty (Shechinah) of the Lord was not in the host of the angels of the wind. And after the host of the angels of the wind, there was a host of the angels of commotion; but the Majesty of the Lord was not in the host of the angels of commotion. And after the host of the angels of commotion, a fire; but the Majesty of the Lord was not in the host of the angels of fire. And after the host of the angels of fire, a voice singing in silence," etc.; that is, a sound with which no other sound was mingled. Perhaps the whole of this is intended to give an emblematical representation of the various displays of Divine providence and grace. 3 Kings (1 Kings) 19:13 Albert Barnes: Notes on the Bible - 183419:11: And behold, the Lord passed by - The remainder of this verse and the whole of the next are placed by the Septuagint, and by the Arabic translator, in the mouth of the Angel. But it seems best to regard the vision as ending with the words "before the Lord" - and the writer as then assuming that this was done, and proceeding to describe what followed.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:11: stand upon the mount: Exo 19:20, Exo 24:12, Exo 24:18, Exo 34:2; Mat 17:1-3; Pe2 1:17, Pe2 1:18the Lord passed: Exo 33:21-23, Exo 34:6; Hab 3:3-5 and a great: Exo 19:16, Exo 20:18; Job 38:1; Psa 50:3; Isa 30:30; Eze 1:4, Eze 37:7; Nah 1:3, Nah 1:6; Heb 12:18-21; Rev 20:11 but the Lord was not in the wind: Zac 4:6 an earthquake: Sa1 14:15; Psa 68:8; Nah 1:5; Zac 14:5; Mat 24:7, Mat 27:51-54, Mat 28:2; Heb 12:26; Rev 11:19, Rev 16:18 Geneva 1599And he said, Go forth, and stand upon the mount before the LORD. And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; [but] the LORD [was] (f) not in the wind: and after the wind an earthquake; [but] the LORD [was] not in the earthquake:(f) For the nature of man is not able to come near God, if he appeared in his strength and full majesty, and therefore he mercifully submits himself to our limitations. John GillAnd he said, go forth and stand upon the mount before the Lord,.... Who would appear there as he had to Moses formerly, though not in the same manner:and, behold, the Lord passed by; or was about to pass, for as yet he had not; his messengers first went before him: and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; strong enough to do all this, and so it might: but the Lord was not in the wind; as he sometimes is, Nahum 1:3, he spake to Job out of a whirlwind, Job 38:1, and after the wind an earthquake; that shook the earth all around, and the mountain also, as it did when the law was given on it, Ps 68:8. but the Lord was not in the earthquake; as he was when it trembled in the times of Moses, Ex 19:18. John WesleyAnd behold - This is a general description of the thing, after which the manner of it is particularly explained. Strong wind - Whereby he both prepares Elijah to receive this discovery of God with greatest humility, reverence, and godly fear; and signifies his irresistible power, to break the hardest hearts of the Israelites, and to bear down all opposition that was or should be made against him in the discharge of his office. The Lord was not - The Lord did not vouchsafe his special and gracious presence to Elijah in that wind, which possibly was to teach him not to wonder if God did not accompany his terrible administration at mount Carmel with the presence of his grace, to turn the hearts of the Israelites to himself. |
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19:1219:12: եւ յետ շարժմանն հուր, եւ ո՛չ ՚ի հուրն Տէր. եւ յետ հրոյն ձայն մեղմոյ օդոյ, եւ ա՛նդ Տէր[3696]։ [3696] Յայլս պակասի. Ձայն մեղմոյ օդոյ, եւ անդ Տէր։ եւ յետ շարժմանն հուր, եւ ոչ ի հուրն Տէր. եւ յետ հրոյն ձայն մեղմոյ օդոյ:12 Երկրաշարժից յետոյ կրակ կը թափուի, սակայն Տէրը կրակի մէջ չի լինի: Կրակից յետոյ մեղմ օդի ձայն կը լինի»: 12 Երկրաշարժին ետեւէն կրակ եղաւ, բայց Տէրը կրակին մէջ չէր։ Կրակին ետեւէն մեղմ ու բարակ ձայն մը կը լսուէր։ 19:12: եւ յետ շարժմանն հուր, եւ ո՛չ ՚ի հուրն Տէր. եւ յետ հրոյն ձայն մեղմոյ օդոյ, եւ ա՛նդ Տէր[3696]։ [3696] Յայլս պակասի. Ձայն մեղմոյ օդոյ, եւ անդ Տէր։ 12 Երկրաշարժից յետոյ կրակ կը թափուի, սակայն Տէրը կրակի մէջ չի լինի: Կրակից յետոյ մեղմ օդի ձայն կը լինի»: 12 Երկրաշարժին ետեւէն կրակ եղաւ, բայց Տէրը կրակին մէջ չէր։ Կրակին ետեւէն մեղմ ու բարակ ձայն մը կը լսուէր։ zohrab-1805▾ eastern-1994▾ western am▾ |
19:1219:12 после землетрясения огонь, но не в огне Господь; после огня веяние тихого ветра, [и там Господь]. And after the earthquake a fire; [but] the LORD [was] not in the fire: and after the fire a still small voice:19:12 καὶ και and; even μετὰ μετα with; amid τὸν ο the συσσεισμὸν συσσεισμος fire οὐκ ου not ἐν εν in τῷ ο the πυρὶ πυρ fire κύριος κυριος lord; master καὶ και and; even μετὰ μετα with; amid τὸ ο the πῦρ πυρ fire φωνὴ φωνη voice; sound αὔρας αυρα and there κύριος κυριος lord; master 19:12 וְ wᵊ וְ and אַחַ֤ר ʔaḥˈar אַחַר after הָ hā הַ the רַ֨עַשׁ֙ rˈaʕaš רַעַשׁ quaking אֵ֔שׁ ʔˈēš אֵשׁ fire לֹ֥א lˌō לֹא not בָ vā בְּ in † הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אַחַ֣ר ʔaḥˈar אַחַר after הָ hā הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire קֹ֖ול qˌôl קֹול sound דְּמָמָ֥ה dᵊmāmˌā דְּמָמָה calm דַקָּֽה׃ ḏaqqˈā דַּק thin 19:12. et post commotionem ignis non in igne Dominus et post ignem sibilus aurae tenuisAnd after the earthquake, a fire: but the Lord is not in the fire. And after the fire, a whistling of a gentle air. 12. and after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice. 19:12 после землетрясения огонь, но не в огне Господь; после огня веяние тихого ветра, [и там Господь]. 19:12 καὶ και and; even μετὰ μετα with; amid τὸν ο the συσσεισμὸν συσσεισμος fire οὐκ ου not ἐν εν in τῷ ο the πυρὶ πυρ fire κύριος κυριος lord; master καὶ και and; even μετὰ μετα with; amid τὸ ο the πῦρ πυρ fire φωνὴ φωνη voice; sound αὔρας αυρα and there κύριος κυριος lord; master 19:12 וְ wᵊ וְ and אַחַ֤ר ʔaḥˈar אַחַר after הָ hā הַ the רַ֨עַשׁ֙ rˈaʕaš רַעַשׁ quaking אֵ֔שׁ ʔˈēš אֵשׁ fire לֹ֥א lˌō לֹא not בָ vā בְּ in † הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אַחַ֣ר ʔaḥˈar אַחַר after הָ hā הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire קֹ֖ול qˌôl קֹול sound דְּמָמָ֥ה dᵊmāmˌā דְּמָמָה calm דַקָּֽה׃ ḏaqqˈā דַּק thin 19:12. et post commotionem ignis non in igne Dominus et post ignem sibilus aurae tenuis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And after the earthquake, a fire: but the Lord is not in the fire. And after the fire, a whistling of a gentle air. |
jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183419:12: A still small voice - literally, "a sound of soft stillness." The teaching is a condemnation of that "zeal" which Elijah had gloried in, a zeal exhibiting itself in fierce and terrible vengeances, and an exaltation and recommendation of that mild and gentle temper, which "beareth all things, believeth all things, hopeth all things, endureth all things." But it was so contrary to the whole character of the stern, harsh, unsparing Tishbite, that it could have found no ready entrance into his heart. It may have for a while moderated his excessive zeal, and inclined him to gentler courses; but later in his life the old harshness recurred in a deed in reference to which our Lord himself drew the well-known contrast between the spirits of the two Dispensations Luk 9:51-56.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:12: a fire: Kg1 18:38; Gen 15:17; Exo 3:2; Deu 4:11, Deu 4:12, Deu 4:33; Kg2 1:10, Kg2 2:11; Heb 12:29a still: Exo 34:6; Job 4:16, Job 33:7; Zac 4:6; Act 2:2, Act 2:36, Act 2:37 John GillAnd after the earthquake a fire, but the Lord was not in the fire,.... As he was when he descended on this mount, and spake to Moses, Ex 19:1, the Targum, and so Jarchi, interpret all these appearances of angels, and not amiss; the wind, of an host of angels of wind; the earthquake, of an host of angels of commotion; the fire, of an host of angels of fire; see Ps 104:4, these ministers of the Lord went before him, to prepare the way of his glorious Majesty; which emblems may represent the power of God, the terribleness of his majesty, and the fury of his wrath, which he could display, if he would, to the destruction of his enemies; and could as easily destroy the idolatrous kingdom of Israel, which Elijah seems to be solicitous of, as the wind rent the mountains, and broke the rocks, and the earthquake shook the earth, and the fire consumed all in its way; but he chose not to do it now, but to use lenity, and show mercy, signified by the next emblem:and after the fire a still small voice: not rough, but gentle, more like whispering than roaring; something soft, easy, and musical; the Targum is, the voice of those that praise God in silence; and all this may be considered as showing the difference between the two dispensations of law and Gospel; the law is a voice of terrible words, and was given amidst a tempest of wind, thunder, and lightning, attended with an earthquake, Heb 12:18, but the Gospel is a gentle voice of love, grace, and mercy, of peace, pardon, righteousness, and salvation by Christ; and may also point at the order and manner of the Lord's dealings with the souls of men, who usually by the law breaks the rocky hearts of men in pieces, shakes their consciences, and fills their minds with a sense of fiery wrath and indignation they deserve, and then speaks comfortably to them, speaks peace and pardon through the ministration of the Gospel by his Spirit; blessed are the people that hear this still, small, gentle voice, the joyful sound, Ps 89:15. John WesleyA still voice - To intimate, that God would do his work in and for Israel in his own time, not by might or power, but by his own spirit, Zech 4:6, which moves with a powerful, but yet with a sweet and gentle gale. |
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19:1319:13: Եւ եղեւ իբրեւ լուաւ Եղիա՝ ծածկեաց զերեսս իւր մաշկեկաւն. եւ ել եւ եկաց ՚ի ներքոյ այրին. եւ ահա բարբա՛ռ առ նա եւ ասէ. Զի՞ ես դու աստ Ե՛ղիա։ Եւ եղեւ իբրեւ լուաւ Եղիա, ծածկեաց զերեսս իւր մաշկեկաւն, եւ ել եւ եկաց [436]ի ներքոյ այրին. եւ ահա բարբառ առ նա եւ ասէ. Զի՞ ես դու աստ, Եղիա:13 Երբ Եղիան լսեց Աստծու ասածը, իր կաշուէ վերարկուով ծածկեց երեսը, եկաւ ու կանգնեց քարայրից ներս: Եւ ահա մի ձայն ասաց նրան. «Ինչո՞ւ ես այստեղ, Եղիա՛»: 13 Ու Եղիա զանիկա լսածին պէս՝ իր վերարկուովը երեսը ծածկեց ու ելաւ քարայրին բերանը կայնեցաւ։ Ահա անոր ձայն մը եկաւ ու ըսաւ. «Ո՛վ Եղիա, հոս ի՞նչ բան ունիս»։ 19:13: Եւ եղեւ իբրեւ լուաւ Եղիա՝ ծածկեաց զերեսս իւր մաշկեկաւն. եւ ել եւ եկաց ՚ի ներքոյ այրին. եւ ահա բարբա՛ռ առ նա եւ ասէ. Զի՞ ես դու աստ Ե՛ղիա։ 13 Երբ Եղիան լսեց Աստծու ասածը, իր կաշուէ վերարկուով ծածկեց երեսը, եկաւ ու կանգնեց քարայրից ներս: Եւ ահա մի ձայն ասաց նրան. «Ինչո՞ւ ես այստեղ, Եղիա՛»: 13 Ու Եղիա զանիկա լսածին պէս՝ իր վերարկուովը երեսը ծածկեց ու ելաւ քարայրին բերանը կայնեցաւ։ Ահա անոր ձայն մը եկաւ ու ըսաւ. «Ո՛վ Եղիա, հոս ի՞նչ բան ունիս»։ zohrab-1805▾ eastern-1994▾ western am▾ |
19:1319:13 Услышав {сие}, Илия закрыл лице свое милотью своею, и вышел, и стал у входа в пещеру. И был к нему голос и сказал ему: что ты здесь, Илия? And it was [so], when Elijah heard [it], that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, [there came] a voice unto him, and said, What doest thou here, Elijah:19:13 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἤκουσεν ακουω hear Ηλιου ηλιου and; even ἐπεκάλυψεν επικαλυπτω conceal τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐν εν in τῇ ο the μηλωτῇ μηλωτη sheepskin ἑαυτοῦ εαυτου of himself; his own καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out καὶ και and; even ἔστη ιστημι stand; establish ὑπὸ υπο under; by τὸ ο the σπήλαιον σπηλαιον cave καὶ και and; even ἰδοὺ ιδου see!; here I am πρὸς προς to; toward αὐτὸν αυτος he; him φωνὴ φωνη voice; sound καὶ και and; even εἶπεν επω say; speak τί τις.1 who?; what? σὺ συ you ἐνταῦθα ενταυθα Ēliou; Iliu 19:13 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be כִּ ki כְּ as שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear אֵלִיָּ֗הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah וַ wa וְ and יָּ֤לֶט yyˈāleṭ לוט enwrap פָּנָיו֙ pānāʸw פָּנֶה face בְּ bᵊ בְּ in אַדַּרְתֹּ֔ו ʔaddartˈô אַדֶּרֶת splendour וַ wa וְ and יֵּצֵ֕א yyēṣˈē יצא go out וַֽ wˈa וְ and יַּעֲמֹ֖ד yyaʕᵃmˌōḏ עמד stand פֶּ֣תַח pˈeṯaḥ פֶּתַח opening הַ ha הַ the מְּעָרָ֑ה mmᵊʕārˈā מְעָרָה cave וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold אֵלָיו֙ ʔēlāʸw אֶל to קֹ֔ול qˈôl קֹול sound וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say מַה־ mah- מָה what לְּךָ֥ llᵊḵˌā לְ to פֹ֖ה fˌō פֹּה here אֵלִיָּֽהוּ׃ ʔēliyyˈāhû אֵלִיָּהוּ Elijah 19:13. quod cum audisset Helias operuit vultum suum pallio et egressus stetit in ostio speluncae et ecce vox ad eum dicens quid agis hic HeliaAnd when Elias heard it, he covered his face with his mantle, and coming forth, stood in the entering in of the cave, and behold a voice unto him, saying: What dost thou here, Elias? And he answered: 13. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? 19:13 Услышав {сие}, Илия закрыл лице свое милотью своею, и вышел, и стал у входа в пещеру. И был к нему голос и сказал ему: что ты здесь, Илия? 19:13 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἤκουσεν ακουω hear Ηλιου ηλιου and; even ἐπεκάλυψεν επικαλυπτω conceal τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐν εν in τῇ ο the μηλωτῇ μηλωτη sheepskin ἑαυτοῦ εαυτου of himself; his own καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out καὶ και and; even ἔστη ιστημι stand; establish ὑπὸ υπο under; by τὸ ο the σπήλαιον σπηλαιον cave καὶ και and; even ἰδοὺ ιδου see!; here I am πρὸς προς to; toward αὐτὸν αυτος he; him φωνὴ φωνη voice; sound καὶ και and; even εἶπεν επω say; speak τί τις.1 who?; what? σὺ συ you ἐνταῦθα ενταυθα Ēliou; Iliu 19:13 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be כִּ ki כְּ as שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear אֵלִיָּ֗הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah וַ wa וְ and יָּ֤לֶט yyˈāleṭ לוט enwrap פָּנָיו֙ pānāʸw פָּנֶה face בְּ bᵊ בְּ in אַדַּרְתֹּ֔ו ʔaddartˈô אַדֶּרֶת splendour וַ wa וְ and יֵּצֵ֕א yyēṣˈē יצא go out וַֽ wˈa וְ and יַּעֲמֹ֖ד yyaʕᵃmˌōḏ עמד stand פֶּ֣תַח pˈeṯaḥ פֶּתַח opening הַ ha הַ the מְּעָרָ֑ה mmᵊʕārˈā מְעָרָה cave וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold אֵלָיו֙ ʔēlāʸw אֶל to קֹ֔ול qˈôl קֹול sound וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say מַה־ mah- מָה what לְּךָ֥ llᵊḵˌā לְ to פֹ֖ה fˌō פֹּה here אֵלִיָּֽהוּ׃ ʔēliyyˈāhû אֵלִיָּהוּ Elijah 19:13. quod cum audisset Helias operuit vultum suum pallio et egressus stetit in ostio speluncae et ecce vox ad eum dicens quid agis hic Helia ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And when Elias heard it, he covered his face with his mantle, and coming forth, stood in the entering in of the cave, and behold a voice unto him, saying: What dost thou here, Elias? And he answered: |
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183119:13: Wrapped his face in his mantle - This he did to signify his respect; so Moses hid his face, for he dared not to look upon God Exo 3:6. Covering the face was a token of respect among the Asiatics, as uncovering the head is among the Europeans.3 Kings (1 Kings) 19:15 Albert Barnes: Notes on the Bible - 183419:13: Mantle - The upper garment, a sort of short cloak or cape - perhaps made of untanned sheepskin, which was, besides the strip of leather round his loins, the sole apparel of the prophet (compare Mat 3:4). For the action compare the marginal references.There came a voice unto him ... - The question heard before in vision is now put again to the prophet by the Lord Himself. Elijah gives no humbler and more gentle answer. He is still satisfied with his own statement of his case. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:13: he wrapped his face: This he did to signify his Rev_erence; for covering the face was a token of respect among the Asiatics, as uncovering the head is among Europeans. See note on Kg1 18:42. Exo 3:5, Exo 3:6, Exo 33:23; Isa 6:2, Isa 6:5What doest: Kg1 19:9; Gen 16:8; Joh 21:15-17 John GillAnd it was so, when Elijah heard it, that he wrapped his face in his mantle,.... Through reverence of the divine Majesty he perceived was there, and through shame and confusion under a sense of his impurity, imperfections, and unworthiness, as the seraphim in Is 6:2, and as Moses, Ex 3:6, and went out and stood in the entering in of the cave; he attempted to come forth out of the cave upon the divine order, 3Kings 19:11, but was stopped by the terrible appearances of the wind, earthquake, and fire, a little within it; but now he came quite out, and stood at the mouth of it, to hear what the Lord would say unto him:and, behold, there came a voice unto him, and said, what dost thou here, Elijah? the same question is here put as in 3Kings 19:9, though there by an angel, here by the Lord himself. John WesleyHe wrapped, &c. - Through dread of God's presence, being sensibly that he was neither worthy nor able to endure the sight of God with open face. And stood, &c. - Which God commanded him to do; and as he was going towards the mouth of the cave, he was affrighted and stopped in his course, by the dreadful wind, and earthquake, and fire; when these were past, he prosecutes his journey, and goeth on to the mouth of the cave. |
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19:1419:14: Եւ ասէ Եղիա. Նախանձեցա՛յ զնախանձ Տեառն ամենակալի, զի թողին զուխտ քո որդիքն Իսրայէլի, զսեղանս քո քակտեցին, եւ զմարգարէս քո կոտորեցին սրով. ես միայն մնացեալ եմ, եւ խնդրեն զանձն իմ առնո՛ւլ զնա։ Եւ ասէ Եղիա. Նախանձեցայ զնախանձ Տեառն ամենակալի, զի թողին զուխտ քո որդիքն Իսրայելի, զսեղանս քո քակտեցին, եւ զմարգարէս քո կոտորեցին սրով. ես միայն մնացեալ եմ, եւ խնդրեն զանձն իմ առնուլ զնա:14 Եղիան ասաց. «Նախանձախնդրութիւն ունեցայ ամենակալ Տիրոջ համար, քանզի իսրայէլացիները դրժեցին քո ուխտը, քո զոհասեղանները քանդեցին, քո մարգարէներին սրակոտոր արեցին: Միայն ես եմ մնացել, եւ ինձ էլ փնտռում են, որ սպանեն»: 14 Անիկա ըսաւ. «Զօրքերու Տէր Աստուծոյն համար մեծ նախանձաւորութիւն մը ունեցայ, քանզի Իսրայէլի որդիները քու ուխտդ թողուցին, քու սեղաններդ փլցուցին ու քու մարգարէներդ սրով մեռցուցին ու միայն ես մնացեր եմ եւ իմ անձս ալ կը փնտռեն, որպէս զի զանիկա վերցնեն»։ 19:14: Եւ ասէ Եղիա. Նախանձեցա՛յ զնախանձ Տեառն ամենակալի, զի թողին զուխտ քո որդիքն Իսրայէլի, զսեղանս քո քակտեցին, եւ զմարգարէս քո կոտորեցին սրով. ես միայն մնացեալ եմ, եւ խնդրեն զանձն իմ առնո՛ւլ զնա։ 14 Եղիան ասաց. «Նախանձախնդրութիւն ունեցայ ամենակալ Տիրոջ համար, քանզի իսրայէլացիները դրժեցին քո ուխտը, քո զոհասեղանները քանդեցին, քո մարգարէներին սրակոտոր արեցին: Միայն ես եմ մնացել, եւ ինձ էլ փնտռում են, որ սպանեն»: 14 Անիկա ըսաւ. «Զօրքերու Տէր Աստուծոյն համար մեծ նախանձաւորութիւն մը ունեցայ, քանզի Իսրայէլի որդիները քու ուխտդ թողուցին, քու սեղաններդ փլցուցին ու քու մարգարէներդ սրով մեռցուցին ու միայն ես մնացեր եմ եւ իմ անձս ալ կը փնտռեն, որպէս զի զանիկա վերցնեն»։ zohrab-1805▾ eastern-1994▾ western am▾ |
19:1419:14 Он сказал: возревновал я о Господе Боге Саваофе, ибо сыны Израилевы оставили завет Твой, разрушили жертвенники Твои и пророков Твоих убили мечом; остался я один, но и моей души ищут, чтоб отнять ее. And he said, I have been very jealous for the LORD God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, [even] I only, am left; and they seek my life, to take it away:19:14 καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου zealous; jealous ἐζήλωκα ζηλοω zealous; jealous τῷ ο the κυρίῳ κυριος lord; master παντοκράτορι παντοκρατωρ almighty ὅτι οτι since; that ἐγκατέλιπον εγκαταλειπω abandon; leave behind τὴν ο the διαθήκην διαθηκη covenant σου σου of you; your οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τὰ ο the θυσιαστήριά θυσιαστηριον altar σου σου of you; your καθεῖλαν καθαιρεω take down; demolish καὶ και and; even τοὺς ο the προφήτας προφητης prophet σου σου of you; your ἀπέκτειναν αποκτεινω kill ἐν εν in ῥομφαίᾳ ρομφαια broadsword καὶ και and; even ὑπολέλειμμαι υπολειπω leave below / behind ἐγὼ εγω I μονώτατος μονος only; alone καὶ και and; even ζητοῦσι ζητεω seek; desire τὴν ο the ψυχήν ψυχη soul μου μου of me; mine λαβεῖν λαμβανω take; get αὐτήν αυτος he; him 19:14 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say קַנֹּ֨א qannˌō קנא be jealous קִנֵּ֜אתִי qinnˈēṯî קנא be jealous לַ la לְ to יהוָ֣ה׀ [yhwˈāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service כִּֽי־ kˈî- כִּי that עָזְב֤וּ ʕāzᵊvˈû עזב leave בְרִֽיתְךָ֙ vᵊrˈîṯᵊḵā בְּרִית covenant בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] מִזְבְּחֹתֶ֣יךָ mizbᵊḥōṯˈeʸḵā מִזְבֵּחַ altar הָרָ֔סוּ hārˈāsû הרס tear down וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נְבִיאֶ֖יךָ nᵊvîʔˌeʸḵā נָבִיא prophet הָרְג֣וּ hārᵊḡˈû הרג kill בֶ ve בְּ in † הַ the חָ֑רֶב ḥˈārev חֶרֶב dagger וָ wā וְ and אִוָּתֵ֤ר ʔiwwāṯˈēr יתר remain אֲנִי֙ ʔᵃnˌî אֲנִי i לְ lᵊ לְ to בַדִּ֔י vaddˈî בַּד linen, part, stave וַ wa וְ and יְבַקְשׁ֥וּ yᵊvaqšˌû בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul לְ lᵊ לְ to קַחְתָּֽהּ׃ ס qaḥtˈāh . s לקח take 19:14. et ille respondit zelo zelatus sum pro Domino Deo exercituum quia dereliquerunt pactum tuum filii Israhel altaria tua destruxerunt et prophetas tuos occiderunt gladio et derelictus sum ego solus et quaerunt animam meam ut auferant eamWith zeal have I been zealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant: they have destroyed thy altars, they have slain thy prophets with the sword; and I alone am left, and they seek my life to take it away. 14. And he said, I have been very jealous for the LORD, the God of hosts; for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. 19:14 Он сказал: возревновал я о Господе Боге Саваофе, ибо сыны Израилевы оставили завет Твой, разрушили жертвенники Твои и пророков Твоих убили мечом; остался я один, но и моей души ищут, чтоб отнять ее. 19:14 καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου zealous; jealous ἐζήλωκα ζηλοω zealous; jealous τῷ ο the κυρίῳ κυριος lord; master παντοκράτορι παντοκρατωρ almighty ὅτι οτι since; that ἐγκατέλιπον εγκαταλειπω abandon; leave behind τὴν ο the διαθήκην διαθηκη covenant σου σου of you; your οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τὰ ο the θυσιαστήριά θυσιαστηριον altar σου σου of you; your καθεῖλαν καθαιρεω take down; demolish καὶ και and; even τοὺς ο the προφήτας προφητης prophet σου σου of you; your ἀπέκτειναν αποκτεινω kill ἐν εν in ῥομφαίᾳ ρομφαια broadsword καὶ και and; even ὑπολέλειμμαι υπολειπω leave below / behind ἐγὼ εγω I μονώτατος μονος only; alone καὶ και and; even ζητοῦσι ζητεω seek; desire τὴν ο the ψυχήν ψυχη soul μου μου of me; mine λαβεῖν λαμβανω take; get αὐτήν αυτος he; him 19:14 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say קַנֹּ֨א qannˌō קנא be jealous קִנֵּ֜אתִי qinnˈēṯî קנא be jealous לַ la לְ to יהוָ֣ה׀ [yhwˈāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service כִּֽי־ kˈî- כִּי that עָזְב֤וּ ʕāzᵊvˈû עזב leave בְרִֽיתְךָ֙ vᵊrˈîṯᵊḵā בְּרִית covenant בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] מִזְבְּחֹתֶ֣יךָ mizbᵊḥōṯˈeʸḵā מִזְבֵּחַ altar הָרָ֔סוּ hārˈāsû הרס tear down וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נְבִיאֶ֖יךָ nᵊvîʔˌeʸḵā נָבִיא prophet הָרְג֣וּ hārᵊḡˈû הרג kill בֶ ve בְּ in † הַ the חָ֑רֶב ḥˈārev חֶרֶב dagger וָ wā וְ and אִוָּתֵ֤ר ʔiwwāṯˈēr יתר remain אֲנִי֙ ʔᵃnˌî אֲנִי i לְ lᵊ לְ to בַדִּ֔י vaddˈî בַּד linen, part, stave וַ wa וְ and יְבַקְשׁ֥וּ yᵊvaqšˌû בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul לְ lᵊ לְ to קַחְתָּֽהּ׃ ס qaḥtˈāh . s לקח take 19:14. et ille respondit zelo zelatus sum pro Domino Deo exercituum quia dereliquerunt pactum tuum filii Israhel altaria tua destruxerunt et prophetas tuos occiderunt gladio et derelictus sum ego solus et quaerunt animam meam ut auferant eam ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ With zeal have I been zealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant: they have destroyed thy altars, they have slain thy prophets with the sword; and I alone am left, and they seek my life to take it away. |
jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:14: I have been: Kg1 19:9, Kg1 19:10; Isa 62:1, Isa 62:6, Isa 62:7forsaken: Deu 29:25, Deu 31:20; Psa 78:37; Isa 1:4; Jer 22:9; Dan 11:30; Hos 6:7; Heb 8:9 Geneva 1599And he said, I have been very jealous for the LORD God of hosts: (g) because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, [even] I only, am left; and they seek my life, to take it away.(g) So should not depend on the multitude in maintaining God's glory, but because our duty requires us to do it. John GillAnd he said,.... Elijah, in answer to the question put, and he says the same as before:I have been very jealous,.... which the question was designed to draw from him, in order to give him some instructions and directions; which would suggest to him, that though he should not deal severely with Israel, nor with Ahab and his house, yet he would hereafter by the kings he should anoint over Syria and Israel, and by the prophet he should anoint in his room, as instruments of his vengeance. |
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19:1519:15: Եւ ասէ ցնա Տէր. Գնա՛ եւ դարձի՛ր զճանապարհ քո, եւ երթիցես զճանապարհ անապատին Դամասկեայ, եւ երթիցես եւ օծցես զԱզայէլ ՚ի թագաւոր Ասորւոց։ Եւ ասէ ցնա Տէր. Գնա եւ դարձիր զճանապարհ քո, եւ երթիցես զճանապարհ անապատին Դամասկեայ, եւ երթիցես եւ օծցես զԱզայէլ ի թագաւոր Ասորւոց:15 Տէրն ասաց նրան. «Վերադարձի՛ր քո ճանապարհով, գնա՛ Դամասկոսի անապատով, եւ երբ հասնես, Ազայէլին ասորիների թագաւոր կ’օծես, 15 Տէրը անոր ըսաւ. «Գնա՛, քու ճամբադ դարձիր եւ Դամասկոսի ճամբայէն երթալով՝ Ազայէլը Ասորիներուն վրայ թագաւոր օծէ՛ 19:15: Եւ ասէ ցնա Տէր. Գնա՛ եւ դարձի՛ր զճանապարհ քո, եւ երթիցես զճանապարհ անապատին Դամասկեայ, եւ երթիցես եւ օծցես զԱզայէլ ՚ի թագաւոր Ասորւոց։ 15 Տէրն ասաց նրան. «Վերադարձի՛ր քո ճանապարհով, գնա՛ Դամասկոսի անապատով, եւ երբ հասնես, Ազայէլին ասորիների թագաւոր կ’օծես, 15 Տէրը անոր ըսաւ. «Գնա՛, քու ճամբադ դարձիր եւ Դամասկոսի ճամբայէն երթալով՝ Ազայէլը Ասորիներուն վրայ թագաւոր օծէ՛ zohrab-1805▾ eastern-1994▾ western am▾ |
19:1519:15 И сказал ему Господь: пойди обратно своею дорогою чрез пустыню в Дамаск, и когда придешь, то помажь Азаила в царя над Сириею, And the LORD said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael [to be] king over Syria:19:15 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward αὐτόν αυτος he; him πορεύου πορευομαι travel; go ἀνάστρεφε αναστρεφω overturn; turn up / back εἰς εις into; for τὴν ο the ὁδόν οδος way; journey σου σου of you; your καὶ και and; even ἥξεις ηκω here εἰς εις into; for τὴν ο the ὁδὸν οδος way; journey ἐρήμου ερημος lonesome; wilderness Δαμασκοῦ δαμασκος Damaskos; Thamaskos καὶ και and; even χρίσεις χρινω the Αζαηλ αζαηλ into; for βασιλέα βασιλευς monarch; king τῆς ο the Συρίας συρια Syria; Siria 19:15 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלָ֔יו ʔēlˈāʸw אֶל to לֵ֛ךְ lˈēḵ הלך walk שׁ֥וּב šˌûv שׁוב return לְ lᵊ לְ to דַרְכְּךָ֖ ḏarkᵊḵˌā דֶּרֶךְ way מִדְבַּ֣רָה miḏbˈarā מִדְבָּר desert דַמָּ֑שֶׂק ḏammˈāśeq דַּמֶּשֶׂק Damascus וּ û וְ and בָ֗אתָ vˈāṯā בוא come וּ û וְ and מָשַׁחְתָּ֧ māšaḥtˈā משׁח smear אֶת־ ʔeṯ- אֵת [object marker] חֲזָאֵ֛ל ḥᵃzāʔˈēl חֲזָאֵל Hazael לְ lᵊ לְ to מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon אֲרָֽם׃ ʔᵃrˈām אֲרָם Aram 19:15. et ait Dominus ad eum vade et revertere in viam tuam per desertum in Damascum cumque perveneris ungues Azahel regem super SyriamAnd the Lord said to him: Go, and return on thy way, through the desert, to Damascus: and when thou art come thither, thou shalt anoint Hazael to be king over Syria; 15. And the LORD said unto him, Go return on thy way to the wilderness of Damascus: and when thou comest, thou shalt anoint Hazael to be king over Syria: 19:15 И сказал ему Господь: пойди обратно своею дорогою чрез пустыню в Дамаск, и когда придешь, то помажь Азаила в царя над Сириею, 19:15 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward αὐτόν αυτος he; him πορεύου πορευομαι travel; go ἀνάστρεφε αναστρεφω overturn; turn up / back εἰς εις into; for τὴν ο the ὁδόν οδος way; journey σου σου of you; your καὶ και and; even ἥξεις ηκω here εἰς εις into; for τὴν ο the ὁδὸν οδος way; journey ἐρήμου ερημος lonesome; wilderness Δαμασκοῦ δαμασκος Damaskos; Thamaskos καὶ και and; even χρίσεις χρινω the Αζαηλ αζαηλ into; for βασιλέα βασιλευς monarch; king τῆς ο the Συρίας συρια Syria; Siria 19:15 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵלָ֔יו ʔēlˈāʸw אֶל to לֵ֛ךְ lˈēḵ הלך walk שׁ֥וּב šˌûv שׁוב return לְ lᵊ לְ to דַרְכְּךָ֖ ḏarkᵊḵˌā דֶּרֶךְ way מִדְבַּ֣רָה miḏbˈarā מִדְבָּר desert דַמָּ֑שֶׂק ḏammˈāśeq דַּמֶּשֶׂק Damascus וּ û וְ and בָ֗אתָ vˈāṯā בוא come וּ û וְ and מָשַׁחְתָּ֧ māšaḥtˈā משׁח smear אֶת־ ʔeṯ- אֵת [object marker] חֲזָאֵ֛ל ḥᵃzāʔˈēl חֲזָאֵל Hazael לְ lᵊ לְ to מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon אֲרָֽם׃ ʔᵃrˈām אֲרָם Aram 19:15. et ait Dominus ad eum vade et revertere in viam tuam per desertum in Damascum cumque perveneris ungues Azahel regem super Syriam ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the Lord said to him: Go, and return on thy way, through the desert, to Damascus: and when thou art come thither, thou shalt anoint Hazael to be king over Syria; |
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191415-18: Если в ст. 11-12: заключается символический ответ на слова пророка ст. 10, 14, то теперь дается другой ответ Божий на то же недоумение пророка - повеление Божие ему - "помазать": Азаила - царем над Сирией, Ииуя - царем над Израилем и Елисея - преемником Илии в пророческом служении (15). Эти три столь различные деятеля объединяются здесь, как имеющие служить выполнению воли Божией планов Божиих об Израиле в частности: Азаил, царь сирийский, впоследствии сделался бичом гнева Божия на Израиля и постоянно теснил его извне (4: Цар. VIII:12, 29; X:32; XIII:3, 7); Ииуй совершил трудные внутренние потрясения в Израильском царстве: он уничтожил дом Ахава и культ Ваала, им введенный (4: Цар. IX:24, 33; X:1-28); пророк Елисей явился прямым продолжателем дела пророка Илии: борьбы против язычества в Израиле, и был орудием научающего и наказующего действия Божия, - конечно, не через вещественный меч, как первые два (ст. 17), а через меч пророческого слова (Ис. XLIX:2) и всей пророческой его деятельности. Пророк Илия самолично выполнил лишь третье повеление Божие - о поставлении Елисея в преемники себе (ст. 19-21). Но "если помазал пророка, и сообщил ему духовную благодать, то сим помазал и прочих, потому что Елисей, прияв через него пророческую благодать, и на них перенес дарование и сообщил им царственную благодать" (блаж. Феодорит, вопр. 60).Впрочем, "помазание" здесь имеет совершенно общий смысл: поставления, назначения, предуказания, призвания: даже Елисей призван был пророком Илиею к пророческому служению не через помазание елеем (о елеепомазании пророков, как способе призвания, в Ветхом Завете вообще не говорится, исключая пророчества о помазании верховного пророка Мессии, Ис. LXI:1; сн. Лк. IV:18), a через возложение на него пророческой мантии или плаща (ст. 19. сн. 4: Цар. I:8; II:13; Зах. XIII:4); тем менее речь может быть относительно "помазания" Азаила на царство в Сирии: пророк Елисей, выполнитель завещания пророка Илии, просто передал Азаилу волю Божию о нем (4: Цар. VIII:7-13); только Ииуй, подобно другим царям еврейским (ср. 1: Цар. X:1; 3: Цар. I:34: и др.) , действительно был помазан на царство, хотя не самим пророком Елисеем, а одним из "сынов пророческих" (4: Цар. IX:1-10). О положении Авел-Мехолы, родного города пророка Елисея (по Евсевию-Иерониму, в 10: милях к югу; от Скифополя или Вефсана, Onomastic 5), см. прим. к IV:12. Наряду с возвещением суда над Израильским царством (ст. 17), пророку Илии даруется и благодатное утешение, что среди широкого распространения нечестия в Израиле есть и неведомые миру и даже пророку, но ведомые единому Богу носители истинной веры и благочестия: 7: 000: (мужей), не преклонявших колена пред Ваалом и не лобызавших его статуи (ст. 18). 7: тысяч - круглое определенное число вместо неопределенного множества как 144: 000: запечатленных - в Откр VII:4; XIV:1-5; 7: - символическое число святости, завета, культа (K. Bähr. Symbolik des masisch. Kull. I, 5, 193) и здесь, естественно, взято для обозначения остатка верных завету израильтян, как "святого семени" народа завета (ср. Ис. VI:13; сн. Рим XI:7). О преклонении колен, как выражении религиозного чувства, см. VIII:54; о целовании статуй золотых тельцов см. Ос XIII:2. Ср. у М. Пальмова, Идолопоклонство у древних евреев, с. 232. Adam Clarke: Commentary on the Bible - 183119:15: To the wilderness of Damascus - He does not desire him to take a road by which he might be likely to meet Jezebel, or any other of his enemies.Anoint Hazael - For what reason the Lord was about to make all these revolutions, we are told in Kg1 19:17. God was about to bring his judgments upon the land, and especially on the house of Ahab. This he exterminated by means of Jehu; and Jehu himself was a scourge of the Lord to the people. Hazael also grievously afflicted Israel; see the accomplishment of these purposes, 2 Kings 8 (note), and 2 Kings 9 (note). 3 Kings (1 Kings) 19:16 Albert Barnes: Notes on the Bible - 183419:15: The answer is not a justification of the ways of God, nor a direct reproof of the prophet's weakness and despondency, nor an explanation or application of what Elijah had seen. For the present, he is simply directed back into the path of practical duty. His mission is not yet over, there is still work for him to do. He receives special injunctions with respect to Hazael, Jehu, and Elisha; and he is comforted with a Rev_elation well adapted to rouse him from his despondency: there are seven thousand who will sympathize with him in his trials, and who need his care and attention.The wilderness of Damascus - Probably the district north of the prophet's own country, between Bashan and Damascus itself, and which was known in later times as Iturea and Gaulanitis. Here the prophet might be secure from Jezebel, while he could readily communicate with both Israel and Damascus, and execute the commissions with which he was entrusted. When thou comest, anoint - Rather, "and thou shalt go and anoint," Elijah performed one only of the three commissions given to him. He appears to have been left free to choose the time for executing his commissions, and it would seem that he thought the proper occasion had not arisen either for the first or the second before his own translation. But he took care to communicate the divine commands to his successor, who performed them at the fitting moment (marginal references). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:15: wilderness of Damascus: The wilderness of Damascus seems to have been that part of Arabia Deserta which lay on the south-east of that city, and east of the Trachonites, or the Djebel Haouran and El Ledja; at which the prophet could arrive without meeting Jezebel or any of his enemies. Gen 14:15; Kg2 8:7; Act 9:2, Act 9:3anoint: Isa 45:1; Jer 1:10, Jer 27:2-22 Hazael: Kg2 8:8-15, Kg2 8:28, Kg2 9:14; Amo 1:4 John GillAnd the Lord said unto him, go, return on thy way to the wilderness of Damascus,.... He is bid to go back the way he came, through the wilderness of Arabia, which was part of his way to Damascus, near to which was another wilderness, which took its name from thence; though Fortunatus Schacchus (x) thinks no other is meant by this phrase than returning to his former course and custom of preach the law of God, and reclaiming men from the error of their ways:and when thou comest, anoint Hazael to be king over Syria; it is nowhere related that Elijah did go to Damascus, and anoint Hazael, though it may be he did; however he acquainted Elisha with it, and he declared it to Hazael, that he should be king of Syria, and which perhaps is all that is meant by anointing; that is, that he should be made king, and which was declared by both these prophets, see 4Kings 8:13. (x) Elaeochrism. Myrothec. l. 1. c. 39. col. 198. |
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19:1619:16: Եւ զՅէու որդին Ամեսսեայ ՚ի թագաւոր ՚ի վերայ Իսրայէլի. եւ զԵղիսեէ որդի Սափատայ յԱբելմաուլայ՝ օծցես ՚ի մարգարէ՛ փոխանակ քո։ եւ զՅէու որդի Նամեսսեայ ի թագաւոր ի վերայ Իսրայելի. եւ զԵղիսէ որդի Սափատայ յԱբելմաուլայ` օծցես ի մարգարէ փոխանակ քո:16 Ամեսսէի որդի Յէուին՝ Իսրայէլի թագաւոր, իսկ աբելմաուլացի Սափատի որդի Եղիսէէին կ’օծես մարգարէ քո փոխարէն: 16 Եւ Նամեսսիի որդին Յէուն Իսրայէլի վրայ թագաւոր օծէ՛ ու Աբէլմաուլայէ եղող Սափատին որդին Եղիսէն քու տեղդ մարգարէ օծէ՛։ 19:16: Եւ զՅէու որդին Ամեսսեայ ՚ի թագաւոր ՚ի վերայ Իսրայէլի. եւ զԵղիսեէ որդի Սափատայ յԱբելմաուլայ՝ օծցես ՚ի մարգարէ՛ փոխանակ քո։ 16 Ամեսսէի որդի Յէուին՝ Իսրայէլի թագաւոր, իսկ աբելմաուլացի Սափատի որդի Եղիսէէին կ’օծես մարգարէ քո փոխարէն: 16 Եւ Նամեսսիի որդին Յէուն Իսրայէլի վրայ թագաւոր օծէ՛ ու Աբէլմաուլայէ եղող Սափատին որդին Եղիսէն քու տեղդ մարգարէ օծէ՛։ zohrab-1805▾ eastern-1994▾ western am▾ |
19:1619:16 а Ииуя, сына Намессиина, помажь в царя над Израилем; Елисея же, сына Сафатова, из Авел-Мехолы, помажь в пророка вместо себя; And Jehu the son of Nimshi shalt thou anoint [to be] king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint [to be] prophet in thy room:19:16 καὶ και and; even τὸν ο the Ιου ιου son Ναμεσσι ναμεσσι into; for βασιλέα βασιλευς monarch; king ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel καὶ και and; even τὸν ο the Ελισαιε ελισαιε son Σαφατ σαφατ from; away Αβελμαουλα αβελμαουλα into; for προφήτην προφητης prophet ἀντὶ αντι against; instead of σοῦ σου of you; your 19:16 וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] יֵה֣וּא yēhˈû יֵהוּא Jehu בֶן־ ven- בֵּן son נִמְשִׁ֔י nimšˈî נִמְשִׁי Nimshi תִּמְשַׁ֥ח timšˌaḥ משׁח smear לְ lᵊ לְ to מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֱלִישָׁ֤ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha בֶּן־ ben- בֵּן son שָׁפָט֙ šāfˌāṭ שָׁפָט Shaphat מֵ mē מִן from אָבֵ֣ל מְחֹולָ֔ה ʔāvˈēl mᵊḥôlˈā אָבֵל מְחֹולָה Abel Meholah תִּמְשַׁ֥ח timšˌaḥ משׁח smear לְ lᵊ לְ to נָבִ֖יא nāvˌî נָבִיא prophet תַּחְתֶּֽיךָ׃ taḥtˈeʸḵā תַּחַת under part 19:16. et Hieu filium Namsi ungues regem super Israhel Heliseum autem filium Saphat qui est de Abelmaula ungues prophetam pro teAnd thou shalt anoint Jehu, the son of Namsi, to be king over Israel: and Eliseus, the son of Saphat, of Abelmeula, thou shalt anoint to be prophet in thy room. 16. and Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy room. 19:16 а Ииуя, сына Намессиина, помажь в царя над Израилем; Елисея же, сына Сафатова, из Авел-Мехолы, помажь в пророка вместо себя; 19:16 καὶ και and; even τὸν ο the Ιου ιου son Ναμεσσι ναμεσσι into; for βασιλέα βασιλευς monarch; king ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel καὶ και and; even τὸν ο the Ελισαιε ελισαιε son Σαφατ σαφατ from; away Αβελμαουλα αβελμαουλα into; for προφήτην προφητης prophet ἀντὶ αντι against; instead of σοῦ σου of you; your 19:16 וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] יֵה֣וּא yēhˈû יֵהוּא Jehu בֶן־ ven- בֵּן son נִמְשִׁ֔י nimšˈî נִמְשִׁי Nimshi תִּמְשַׁ֥ח timšˌaḥ משׁח smear לְ lᵊ לְ to מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֱלִישָׁ֤ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha בֶּן־ ben- בֵּן son שָׁפָט֙ šāfˌāṭ שָׁפָט Shaphat מֵ mē מִן from אָבֵ֣ל מְחֹולָ֔ה ʔāvˈēl mᵊḥôlˈā אָבֵל מְחֹולָה Abel Meholah תִּמְשַׁ֥ח timšˌaḥ משׁח smear לְ lᵊ לְ to נָבִ֖יא nāvˌî נָבִיא prophet תַּחְתֶּֽיךָ׃ taḥtˈeʸḵā תַּחַת under part 19:16. et Hieu filium Namsi ungues regem super Israhel Heliseum autem filium Saphat qui est de Abelmaula ungues prophetam pro te ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And thou shalt anoint Jehu, the son of Namsi, to be king over Israel: and Eliseus, the son of Saphat, of Abelmeula, thou shalt anoint to be prophet in thy room. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183119:16: Elisha - shalt thou anoint to be prophet in thy room - Jarchi gives a strange turn to these words: "Thy prophecy (or execution of the prophetic office) does not please me, because thou art the constant accuser of my children." With all their abominations, this rabbin would have us to believe that those vile idolaters and murderers were still the beloved children of God! And why? Because God had made a covenant with their fathers; therefore said the ancient as well as the modern siren song: "Once in the covenant, always in the covenant; once a son, and a son for ever." And yet we have here the testimony of God's own prophet, and the testimony of their history, that they had forsaken the covenant, and consequently renounced all their interest in it.3 Kings (1 Kings) 19:17 Albert Barnes: Notes on the Bible - 183419:16: Jehu, the son of Nimshi - In reality the grandson of Nimshi. But he seems to have been commonly known by the above title Kg2 9:20; Ch2 22:7, perhaps because his father had died and his grand-father had brought him up.Abel-meholah - See Jdg 7:22 note. (Conder identifies it with Ain Helweh.) Elisha ... shalt thou anoint - This is almost the only place where we hear of the anointing of prophets (compare Ch1 16:22 and Psa 105:15). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:16: Jehu: Kg2 9:1-3, Kg2 9:6-14Elisha: Kg1 19:19-21; Luk 4:27, Eliseus Abelmeholah: Kg1 4:12; Jdg 7:22 John GillAnd Jehu the son of Nimshi shalt thou anoint to be king over Israel,.... This was a son of Jehoshaphat, and a grandson of Nimshi; nor does he appear to have been anointed by Elijah, but by Elisha; and being done by his order and direction was the same as if it was done by himself, unless he was twice anointed, see 4Kings 9:1.and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room; which was in the half tribe of Manasseh, on this side Jordan; See Gill on Judg 7:22. John WesleyThe son, &c. - That is, his grand - son, for he was the son of Jehosaphat, 4Kings 9:2. This was intended as a prediction that by these God would punish the degenerate Israelites, plead his own cause among them, and avenge the quarrel of his covenant.Robert Jamieson, A. R. Fausset and David BrownAbel-meholah--that is, "the meadow of dancing," in the valley of the Jordan. |
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19:1719:17: Եւ եղիցի՝ զապրեալն ՚ի սրոյ Ազայելի՝ սպանցէ՛ Յէու. եւ զապրեալն ՚ի սրոյ Յէուայ՝ սպանցէ՛ Եղիսեէ. Եւ եղիցի զապրեալն ի սրոյ Ազայելի սպանցէ Յէու, եւ զապրեալն ի սրոյ Յէուայ սպանցէ Եղիսէ:17 Այնպէս կը լինի, որ Ազայէլի սրից ազատուածին Յէուն կը սպանի, իսկ Յէուի սրից ազատուածին՝ Եղիսէէն: 17 Եւ ով որ Ազայէլի սուրէն ազատի, Յէուն պիտի մեռցնէ զանիկա ու ով որ Յէուին սուրէն ազատի, Եղիսէն պիտի մեռցնէ զանիկա. 19:17: Եւ եղիցի՝ զապրեալն ՚ի սրոյ Ազայելի՝ սպանցէ՛ Յէու. եւ զապրեալն ՚ի սրոյ Յէուայ՝ սպանցէ՛ Եղիսեէ. 17 Այնպէս կը լինի, որ Ազայէլի սրից ազատուածին Յէուն կը սպանի, իսկ Յէուի սրից ազատուածին՝ Եղիսէէն: 17 Եւ ով որ Ազայէլի սուրէն ազատի, Յէուն պիտի մեռցնէ զանիկա ու ով որ Յէուին սուրէն ազատի, Եղիսէն պիտի մեռցնէ զանիկա. zohrab-1805▾ eastern-1994▾ western am▾ |
19:1719:17 кто убежит от меча Азаилова, того умертвит Ииуй; а кто спасется от меча Ииуева, того умертвит Елисей. And it shall come to pass, [that] him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay:19:17 καὶ και and; even ἔσται ειμι be τὸν ο the σῳζόμενον σωζω save ἐκ εκ from; out of ῥομφαίας ρομφαια broadsword Αζαηλ αζαηλ put to death Ιου ιου and; even τὸν ο the σῳζόμενον σωζω save ἐκ εκ from; out of ῥομφαίας ρομφαια broadsword Ιου ιου put to death Ελισαιε ελισαιε Elisaie; Elisee 19:17 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be הַ ha הַ the נִּמְלָ֛ט nnimlˈāṭ מלט escape מֵ mē מִן from חֶ֥רֶב ḥˌerev חֶרֶב dagger חֲזָאֵ֖ל ḥᵃzāʔˌēl חֲזָאֵל Hazael יָמִ֣ית yāmˈîṯ מות die יֵה֑וּא yēhˈû יֵהוּא Jehu וְ wᵊ וְ and הַ ha הַ the נִּמְלָ֛ט nnimlˈāṭ מלט escape מֵ mē מִן from חֶ֥רֶב ḥˌerev חֶרֶב dagger יֵה֖וּא yēhˌû יֵהוּא Jehu יָמִ֥ית yāmˌîṯ מות die אֱלִישָֽׁע׃ ʔᵉlîšˈāʕ אֱלִישָׁע Elisha 19:17. et erit quicumque fugerit gladium Azahel occidet eum Hieu et qui fugerit gladium Hieu interficiet eum HeliseusAnd it shall come to pass, that whosoever shall escape the sword of Hazael, shall be slain by Jehu: and whosoever shall escape the sword of Jehu, shall be slain by Eliseus. 17. And it shall come to pass, that him that escapeth from the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay; 19:17 кто убежит от меча Азаилова, того умертвит Ииуй; а кто спасется от меча Ииуева, того умертвит Елисей. 19:17 καὶ και and; even ἔσται ειμι be τὸν ο the σῳζόμενον σωζω save ἐκ εκ from; out of ῥομφαίας ρομφαια broadsword Αζαηλ αζαηλ put to death Ιου ιου and; even τὸν ο the σῳζόμενον σωζω save ἐκ εκ from; out of ῥομφαίας ρομφαια broadsword Ιου ιου put to death Ελισαιε ελισαιε Elisaie; Elisee 19:17 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be הַ ha הַ the נִּמְלָ֛ט nnimlˈāṭ מלט escape מֵ mē מִן from חֶ֥רֶב ḥˌerev חֶרֶב dagger חֲזָאֵ֖ל ḥᵃzāʔˌēl חֲזָאֵל Hazael יָמִ֣ית yāmˈîṯ מות die יֵה֑וּא yēhˈû יֵהוּא Jehu וְ wᵊ וְ and הַ ha הַ the נִּמְלָ֛ט nnimlˈāṭ מלט escape מֵ mē מִן from חֶ֥רֶב ḥˌerev חֶרֶב dagger יֵה֖וּא yēhˌû יֵהוּא Jehu יָמִ֥ית yāmˌîṯ מות die אֱלִישָֽׁע׃ ʔᵉlîšˈāʕ אֱלִישָׁע Elisha 19:17. et erit quicumque fugerit gladium Azahel occidet eum Hieu et qui fugerit gladium Hieu interficiet eum Heliseus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And it shall come to pass, that whosoever shall escape the sword of Hazael, shall be slain by Jehu: and whosoever shall escape the sword of Jehu, shall be slain by Eliseus. |
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183119:17: Shall Elisha slay - We do not find that Elisha either used the sword, or commissioned it to be used, though he delivered solemn prophecies against this disobedient people: and this is probably the sense in which this should be understood, as Elisha was prophet before Hazael was king, and Hazael was king before Jehu; and the heavy famine which he brought on the land took place before the reign either of Jehu or Hazael. The meaning of the prophecy may be this: Hazael, Jehu, and Elisha, shall be the ministers of my vengeance against this disobedient and rebellious people. The order of time, here, is not to be regarded.3 Kings (1 Kings) 19:18 Albert Barnes: Notes on the Bible - 183419:17: Compare the marginal references.Shall Elisha slay - i. e., With a spiritual slaying by the "word of the Lord," which is "sharper than any two-edged sword," and may be said to slay those whose doom it pronounces (compare the marginal reference; Jer 1:10). Elisha does not seem, like Elijah, to have executed God's judgments on the guilty. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:17: him that escapeth: Isa 24:17, Isa 24:18; Amo 2:14, Amo 5:19the sword of Hazael: Kg2 8:12, Kg2 10:32, Kg2 13:3, Kg2 13:22 the sword of Jehu: Kg2 9:14-26, Kg2 10:6-11 Elisha slay: Kg2 2:23, Kg2 2:24; Isa 11:4; Jer 1:10; Hos 6:5; Rev 19:21 John GillAnd it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay,.... Which suggests that many should be slain in Israel by them both, as were by Hazael, 4Kings 10:32 and by Jehu, 4Kings 9:24,and him that escapeth from the sword of Jehu shall Elisha slay; which may be understood either literally of the forty two children cursed by him, in consequence of which they were destroyed by bears, 4Kings 2:24 or rather figuratively by his prophecies, see Hos 6:5 who foretold the slaughters made by Hazael and Jehu, as well as others, see 4Kings 8:12, these several things were not done in the order in which they are here put; for what Elisha did was before Hazael and Jehu, and Jehu before Hazael; these words therefore do not respect the exact order of time in which they should be done, only that each should do the part appointed and assigned unto him, and what could not be so well done by the other; thus Hazael was to destroy those that came out to war; and Jehu Ahab's family that did not; and Elisha the children of idolatrous parents at Bethel, that came not within the reach of either; though it may be observed, that Hazael began to distress Israel before Jehu appeared, 4Kings 8:28 and the prophecies of Elisha might not have their full accomplishment until after Hazael and Jehu had done what was appointed for them. John WesleyShall Elisha slay - One or other of these should infallibly execute God's judgments upon the apostate Israelites. Elisha is said to slay them, either, because he slew those forty two children, 4Kings 2:24, besides others whom upon like occasions he might destroy; or, because he by God's appointment inflicted the famine, 4Kings 8:1, or rather, by the sword which came out of his mouth: the prophets being said to pull down and to destroy what they declare and foretel shall be pulled down. Hazael began to slay them before Jehu was king, though his cruelty was much increased afterward. Jehu destroyed those whom Hazael did not, as king Joram himself, and Ahaziah, and all the near relations of Ahab. |
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19:1819:18: եւ թողցես դու յԻսրայէլէ եւթն հազար արանց զամենայն որոյ ո՛չ իցէ կրկնեալ ծունր Բահաղու, եւ զամենայն բերան որոյ ո՛չ իցէ պագեալ զնա[3697]։ [3697] Ոսկան. Եւ թողից ինձ յԻսրայէլէ եօ՛՛։ եւ [437]թողցես դու`` յԻսրայելէ եւթն հազար արանց զամենայն որոյ ոչ իցէ կրկնեալ ծունր Բահաղու, եւ զամենայն բերան որոյ ոչ իցէ պագեալ զնա:18 Իսրայէլում կը թողնես եօթը հազար տղամարդ՝ այնպիսի մարդիկ, որ չեն ծնրադրել Բահաղին եւ շրթունքներով նրան չեն համբուրել»: 18 Բայց ես Իսրայէլէն եօթը հազար մարդ պահեցի*, այսինքն բոլոր անոնք, որ Բահաղին առջեւ ծունկ կրկնած չեն ու զանիկա բերնով պագած չեն»։ 19:18: եւ թողցես դու յԻսրայէլէ եւթն հազար արանց զամենայն որոյ ո՛չ իցէ կրկնեալ ծունր Բահաղու, եւ զամենայն բերան որոյ ո՛չ իցէ պագեալ զնա[3697]։ [3697] Ոսկան. Եւ թողից ինձ յԻսրայէլէ եօ՛՛։ 18 Իսրայէլում կը թողնես եօթը հազար տղամարդ՝ այնպիսի մարդիկ, որ չեն ծնրադրել Բահաղին եւ շրթունքներով նրան չեն համբուրել»: 18 Բայց ես Իսրայէլէն եօթը հազար մարդ պահեցի*, այսինքն բոլոր անոնք, որ Բահաղին առջեւ ծունկ կրկնած չեն ու զանիկա բերնով պագած չեն»։ zohrab-1805▾ eastern-1994▾ western am▾ |
19:1819:18 Впрочем, Я оставил между Израильтянами семь тысяч [мужей]; всех сих колени не преклонялись пред Ваалом, и всех сих уста не лобызали его. Yet I have left [me] seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him:19:18 καὶ και and; even καταλείψεις καταλειπω leave behind; remain ἐν εν in Ισραηλ ισραηλ.1 Israel ἑπτὰ επτα seven χιλιάδας χιλιας thousand ἀνδρῶν ανηρ man; husband πάντα πας all; every γόνατα γονυ knee ἃ ος who; what οὐκ ου not ὤκλασαν οκλαζω knee τῷ ο the Βααλ βααλ Baal; Vaal καὶ και and; even πᾶν πας all; every στόμα στομα mouth; edge ὃ ος who; what οὐ ου not προσεκύνησεν προσκυνεω worship αὐτῷ αυτος he; him 19:18 וְ wᵊ וְ and הִשְׁאַרְתִּ֥י hišʔartˌî שׁאר remain בְ vᵊ בְּ in יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven אֲלָפִ֑ים ʔᵃlāfˈîm אֶלֶף thousand כָּל־ kol- כֹּל whole הַ ha הַ the בִּרְכַּ֗יִם bbirkˈayim בֶּרֶךְ knee אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not כָֽרְעוּ֙ ḵˈārᵊʕû כרע kneel לַ la לְ to † הַ the בַּ֔עַל bbˈaʕal בַּעַל lord, baal וְ wᵊ וְ and כָ֨ל־ ḵˌol- כֹּל whole הַ ha הַ the פֶּ֔ה ppˈeh פֶּה mouth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not נָשַׁ֖ק nāšˌaq נשׁק kiss לֹֽו׃ lˈô לְ to 19:18. et derelinquam mihi in Israhel septem milia universorum genua quae non sunt incurvata Baal et omne os quod non adoravit eum osculans manumAnd I will leave me seven thousand men in Israel, whose knees have not been bowed before Baal, and every mouth that hath not worshipped him, kissing the hands. 18. Yet will I leave seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 19:18 Впрочем, Я оставил между Израильтянами семь тысяч [мужей]; всех сих колени не преклонялись пред Ваалом, и всех сих уста не лобызали его. 19:18 καὶ και and; even καταλείψεις καταλειπω leave behind; remain ἐν εν in Ισραηλ ισραηλ.1 Israel ἑπτὰ επτα seven χιλιάδας χιλιας thousand ἀνδρῶν ανηρ man; husband πάντα πας all; every γόνατα γονυ knee ἃ ος who; what οὐκ ου not ὤκλασαν οκλαζω knee τῷ ο the Βααλ βααλ Baal; Vaal καὶ και and; even πᾶν πας all; every στόμα στομα mouth; edge ὃ ος who; what οὐ ου not προσεκύνησεν προσκυνεω worship αὐτῷ αυτος he; him 19:18 וְ wᵊ וְ and הִשְׁאַרְתִּ֥י hišʔartˌî שׁאר remain בְ vᵊ בְּ in יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven אֲלָפִ֑ים ʔᵃlāfˈîm אֶלֶף thousand כָּל־ kol- כֹּל whole הַ ha הַ the בִּרְכַּ֗יִם bbirkˈayim בֶּרֶךְ knee אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not כָֽרְעוּ֙ ḵˈārᵊʕû כרע kneel לַ la לְ to † הַ the בַּ֔עַל bbˈaʕal בַּעַל lord, baal וְ wᵊ וְ and כָ֨ל־ ḵˌol- כֹּל whole הַ ha הַ the פֶּ֔ה ppˈeh פֶּה mouth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not נָשַׁ֖ק nāšˌaq נשׁק kiss לֹֽו׃ lˈô לְ to 19:18. et derelinquam mihi in Israhel septem milia universorum genua quae non sunt incurvata Baal et omne os quod non adoravit eum osculans manum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I will leave me seven thousand men in Israel, whose knees have not been bowed before Baal, and every mouth that hath not worshipped him, kissing the hands. |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183119:18: Seven thousand in Israel - That is, many thousands; for seven is a number of perfection, as we have often seen: so, The barren has borne seven - has had a numerous off-spring; Gold seven times purified - purified till all the dross is perfectly separated from it. The court and multitudes of the people had gone after Baal; but perhaps the majority of the common people still worshipped in secret the God of their fathers.Every mouth which hath not kissed him - Idolaters often kissed their hand in honor of their idols; and hence the origin of adoration - bringing the hand to the mouth after touching the idol, if it were within reach; and if not, kissing the right hand in token of respect and subjection. The word is compounded of ad, to, and os, oris, the mouth. Dextera manu deum contingentes, ori admovebant: "Touching the god with their right hand, they applied it to their mouth." So kissing the hand, and adoration, mean the same thing - Thus Pliny, Inter adorandum, dexteram ad osculum referimus, totum corpus circumagimus: Nat. Hist. lib. xxviii., cap. 2. - "In the act of adoration we kiss the right hand, and turn about the whole body." Cicero mentions a statue of Hercules, the chin and lips of which were considerably worn by the frequent kissing of his worshippers: Ut rictus ejus, et mentum paulo sit attritius, quod in precibus et gratulationibus, non solum id venerari, sed etiam osculari solent. - Orat. in Verrem. I have seen several instances of this, especially in the paintings of old saints: the lips and mouth of beautiful paintings literally worn away by the unmerciful osculations of devotees. 3 Kings (1 Kings) 19:19 Albert Barnes: Notes on the Bible - 183419:18: Yet I have left me ... - Rather, as in the margin. "Seven thousand" faithful Israelites shall survive all the persecutions of Ahab and Jezebel, and carry down the worship of Yahweh to another generation. Elijah is mistaken in supposing that he only is left. The number is manifestly a "round" number, not an exact estimate. Perhaps it is, moreover, a mystical or symbolic number. Compare Rev 7:5-8. Of all the symbolic numbers used in Scripture, seven is the most common.Every mouth which hath not kissed him - Idolaters sometimes kissed the hand to the object of their worship Job 31:26-27; at other times they kissed the actual image (marginal reference). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:18: Yet I have left: or, Yet I will leave, Isa 1:9, Isa 10:20-22; Rom 11:4, Rom 11:5the knees: Exo 20:5; Isa 49:23; Rom 14:10-12; Phi 2:10 every mouth: Idolaters often kissed their hand in honour of their idols; and hence the origin of adoration from ad, to and os, oris, the mouth. Cicero mentions a statue of Hercules, the chin and lips of which were considerably worn by the kissing of his worshippers. Job 31:27; Psa 2:12; Hos 13:2 Geneva 1599Yet I have left [me] seven thousand in Israel, (h) all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.(h) He declares that wicked deceivers and idolaters are not his. John GillYet I have left me seven thousand in Israel,.... From perishing by the sword of either of them:all the knees which have not bowed to Baal; that is, had not worshipped him, which was signified by this gesture: and every mouth which hath not kissed him; either the image of Baal itself, or the hand, in reverence of him; which rites, one or other, or both, were used by his worshippers; See Gill on Hos 13:2. This either refers, as some think, to the present time, and so is an answer to Elijah, who thought he was the only worshipper left with which seems to agree Rom 11:2, or to the times to come, when destruction should be made by the above persons, and when God would have some faithful worshippers, and would take care of them; so some render the words, "I will reserve", &c. (y). (y) "reservabo vel servabo", Vatablus; so V. L. Pagninus, Montanus, Tigurine version. John WesleyI have left - Or, I have reserved to myself; I have kept from the common contagion: therefore thou art mistaken to think that thou art left alone. Seven thousand - Either, definitely so many: or rather, indefinitely, for many thousands; the number of seven being often used for a great number. Kissed him - That is, all those who have not worshipped Baal, nor professed reverence or subjection to him: which idolaters did to their idols, by bowing the knee, and by kissing them. |
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19:1919:19: Եւ գնաց անտի, եւ եգիտ զԵղիսեէ որդի Սափատայ, եւ նա վարէ՛ր երկոտասան եզամբք, եւ զոյգք զոյգք եզանց առաջի նորա, եւ ինքն ՚ի վերայ երկոտասանիցն. եւ եհաս Եղիա առ նա, եւ ընկէ՛ց զմաշկեակն իւր ՚ի վերայ նորա. Եւ գնաց անտի, եւ եգիտ զԵղիսէ որդի Սափատայ, եւ նա [438]վարէր երկոտասան եզամբք. եւ զոյգք զոյգք եզանց առաջի նորա, եւ ինքն ի վերայ երկոտասանիցն``. եւ եհաս Եղիա առ նա, եւ ընկէց զմաշկեակն իւր ի վերայ նորա:19 Նա գնաց այնտեղից ու գտաւ Սափատի որդի Եղիսէէին, որը տասներկու եզով վար էր անում, եւ եզները զոյգ-զոյգ նրա առաջ էին, իսկ ինքը տասներկուերորդ զոյգն էր քշում: Եղիան մօտենալով՝ իր կաշուէ վերարկուն նետեց Եղիսէէի վրայ: 19 Անկէ գնաց ու Սափատին որդին Եղիսէն գտաւ, որ արտ կը վարէր՝ իր առջեւ տասներկու զոյգ եզներ ունենալով։ Ինք տասներկրորդին հետ էր։ Եղիա անոր քովէն անցնելով՝ իր վերարկուն անոր վրայ ձգեց։ 19:19: Եւ գնաց անտի, եւ եգիտ զԵղիսեէ որդի Սափատայ, եւ նա վարէ՛ր երկոտասան եզամբք, եւ զոյգք զոյգք եզանց առաջի նորա, եւ ինքն ՚ի վերայ երկոտասանիցն. եւ եհաս Եղիա առ նա, եւ ընկէ՛ց զմաշկեակն իւր ՚ի վերայ նորա. 19 Նա գնաց այնտեղից ու գտաւ Սափատի որդի Եղիսէէին, որը տասներկու եզով վար էր անում, եւ եզները զոյգ-զոյգ նրա առաջ էին, իսկ ինքը տասներկուերորդ զոյգն էր քշում: Եղիան մօտենալով՝ իր կաշուէ վերարկուն նետեց Եղիսէէի վրայ: 19 Անկէ գնաց ու Սափատին որդին Եղիսէն գտաւ, որ արտ կը վարէր՝ իր առջեւ տասներկու զոյգ եզներ ունենալով։ Ինք տասներկրորդին հետ էր։ Եղիա անոր քովէն անցնելով՝ իր վերարկուն անոր վրայ ձգեց։ zohrab-1805▾ eastern-1994▾ western am▾ |
19:1919:19 И пошел он оттуда, и нашел Елисея, сына Сафатова, когда он орал; двенадцать пар [волов] было у него, и сам он был при двенадцатой. Илия, проходя мимо него, бросил на него милоть свою. So he departed thence, and found Elisha the son of Shaphat, who [was] plowing [with] twelve yoke [of oxen] before him, and he with the twelfth: and Elijah passed by him, and cast his mantle upon him:19:19 καὶ και and; even ἀπῆλθεν απερχομαι go off; go away ἐκεῖθεν εκειθεν from there καὶ και and; even εὑρίσκει ευρισκω find τὸν ο the Ελισαιε ελισαιε son Σαφατ σαφατ and; even αὐτὸς αυτος he; him ἠροτρία αροτριαω plow ἐν εν in βουσίν βους ox δώδεκα δωδεκα twelve ζεύγη ζευγος yoke; couple βοῶν βους ox ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him καὶ και and; even αὐτὸς αυτος he; him ἐν εν in τοῖς ο the δώδεκα δωδεκα twelve καὶ και and; even ἐπῆλθεν επερχομαι come on / against ἐπ᾿ επι in; on αὐτὸν αυτος he; him καὶ και and; even ἐπέρριψε επιρριπτω fling on τὴν ο the μηλωτὴν μηλωτη sheepskin αὐτοῦ αυτος he; him ἐπ᾿ επι in; on αὐτόν αυτος he; him 19:19 וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk מִ֠ mi מִן from שָּׁם ššˌām שָׁם there וַ wa וְ and יִּמְצָ֞א yyimṣˈā מצא find אֶת־ ʔeṯ- אֵת [object marker] אֱלִישָׁ֤ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha בֶּן־ ben- בֵּן son שָׁפָט֙ šāfˌāṭ שָׁפָט Shaphat וְ wᵊ וְ and ה֣וּא hˈû הוּא he חֹרֵ֔שׁ ḥōrˈēš חרשׁ plough שְׁנֵים־ šᵊnêm- שְׁנַיִם two עָשָׂ֤ר ʕāśˈār עָשָׂר -teen צְמָדִים֙ ṣᵊmāḏîm צֶמֶד span לְ lᵊ לְ to פָנָ֔יו fānˈāʸw פָּנֶה face וְ wᵊ וְ and ה֖וּא hˌû הוּא he בִּ bi בְּ in שְׁנֵ֣ים šᵊnˈêm שְׁנַיִם two הֶ he הַ the עָשָׂ֑ר ʕāśˈār עָשָׂר -teen וַ wa וְ and יַּעֲבֹ֤ר yyaʕᵃvˈōr עבר pass אֵלִיָּ֨הוּ֙ ʔēliyyˈāhû אֵלִיָּהוּ Elijah אֵלָ֔יו ʔēlˈāʸw אֶל to וַ wa וְ and יַּשְׁלֵ֥ךְ yyašlˌēḵ שׁלך throw אַדַּרְתֹּ֖ו ʔaddartˌô אַדֶּרֶת splendour אֵלָֽיו׃ ʔēlˈāʸw אֶל to 19:19. profectus ergo inde repperit Heliseum filium Saphat arantem duodecim iugis boum et ipse in duodecim arantibus unus erat cumque venisset Helias ad eum misit pallium suum super illumAnd Elias departing from thence, found Eliseus, the son of Saphat, ploughing with twelve yoke of oxen: and he was one of them that were ploughing with, twelve yoke of oxen: and when Elias came up to him, he cast his mantle upon him. 19. So he departed thence, and found Elisha, the son of Shaphat, who was plowing, with twelve yoke before him, and he with the twelfth: and Elijah passed over unto him, and cast his mantle upon him. 19:19 И пошел он оттуда, и нашел Елисея, сына Сафатова, когда он орал; двенадцать пар [волов] было у него, и сам он был при двенадцатой. Илия, проходя мимо него, бросил на него милоть свою. 19:19 καὶ και and; even ἀπῆλθεν απερχομαι go off; go away ἐκεῖθεν εκειθεν from there καὶ και and; even εὑρίσκει ευρισκω find τὸν ο the Ελισαιε ελισαιε son Σαφατ σαφατ and; even αὐτὸς αυτος he; him ἠροτρία αροτριαω plow ἐν εν in βουσίν βους ox δώδεκα δωδεκα twelve ζεύγη ζευγος yoke; couple βοῶν βους ox ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him καὶ και and; even αὐτὸς αυτος he; him ἐν εν in τοῖς ο the δώδεκα δωδεκα twelve καὶ και and; even ἐπῆλθεν επερχομαι come on / against ἐπ᾿ επι in; on αὐτὸν αυτος he; him καὶ και and; even ἐπέρριψε επιρριπτω fling on τὴν ο the μηλωτὴν μηλωτη sheepskin αὐτοῦ αυτος he; him ἐπ᾿ επι in; on αὐτόν αυτος he; him 19:19 וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk מִ֠ mi מִן from שָּׁם ššˌām שָׁם there וַ wa וְ and יִּמְצָ֞א yyimṣˈā מצא find אֶת־ ʔeṯ- אֵת [object marker] אֱלִישָׁ֤ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha בֶּן־ ben- בֵּן son שָׁפָט֙ šāfˌāṭ שָׁפָט Shaphat וְ wᵊ וְ and ה֣וּא hˈû הוּא he חֹרֵ֔שׁ ḥōrˈēš חרשׁ plough שְׁנֵים־ šᵊnêm- שְׁנַיִם two עָשָׂ֤ר ʕāśˈār עָשָׂר -teen צְמָדִים֙ ṣᵊmāḏîm צֶמֶד span לְ lᵊ לְ to פָנָ֔יו fānˈāʸw פָּנֶה face וְ wᵊ וְ and ה֖וּא hˌû הוּא he בִּ bi בְּ in שְׁנֵ֣ים šᵊnˈêm שְׁנַיִם two הֶ he הַ the עָשָׂ֑ר ʕāśˈār עָשָׂר -teen וַ wa וְ and יַּעֲבֹ֤ר yyaʕᵃvˈōr עבר pass אֵלִיָּ֨הוּ֙ ʔēliyyˈāhû אֵלִיָּהוּ Elijah אֵלָ֔יו ʔēlˈāʸw אֶל to וַ wa וְ and יַּשְׁלֵ֥ךְ yyašlˌēḵ שׁלך throw אַדַּרְתֹּ֖ו ʔaddartˌô אַדֶּרֶת splendour אֵלָֽיו׃ ʔēlˈāʸw אֶל to 19:19. profectus ergo inde repperit Heliseum filium Saphat arantem duodecim iugis boum et ipse in duodecim arantibus unus erat cumque venisset Helias ad eum misit pallium suum super illum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And Elias departing from thence, found Eliseus, the son of Saphat, ploughing with twelve yoke of oxen: and he was one of them that were ploughing with, twelve yoke of oxen: and when Elias came up to him, he cast his mantle upon him. |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191419-21: Xотя голос Божий повелевал Илии (ст. 15) идти с Xорива через пустыню в Дамаск - столицу Сирии (Ис. VII:8; Onomast 378), для помазания Азаила, но он, решив прежде всего поставить преемника в будущем, а в настоящем необходимого сотрудника, идет в город Авел-Мехолу, где жил Елисей. Возможно, что пророк Илия ранее знал этого юношу (почему прямо на нем остановился), принадлежавшего, видимо, к богатой семье (12: пар рабочих волов). Символическое действие пророка Илии, означавшее принятие им Елисея в свое духовное общение (ср. Руфь III:9; Иез. XVI:8), частнее в сотрудничество по пророческому служению (ср. 4: Цар. II:13), так именно и было понято Eлисеем, который всецело, с полной готовностью следует этому призванию, испросив лишь согласие пророка Илии проститься с родителями (ст. 20; слова пророка Илии "что сделал я тебе" указывают на важность призвания к пророчеству и вместе на свободу в следовании этому призванию) и устроив прощальную трапезу родным и знакомым из тех самых волов, на которых пахал. Этим пророк порывал свои житейские отношения для высшего служения Богу в сане пророка (ст. 21).Matthew Henry: Concise Commentary on the Whole Bible - 1706The Call of Elisha. B. C. 901.19 So he departed thence, and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he with the twelfth: and Elijah passed by him, and cast his mantle upon him. 20 And he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss my father and my mother, and then I will follow thee. And he said unto him, Go back again: for what have I done to thee? 21 And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him. Elisha was named last in the orders God gave to Elijah, but he was first called, for by him the other two were to be called. He must come in Elijah's room; yet Elijah is forward to raise him, and is far from being jealous of his successor, but rejoices to think that he shall leave the work of God in such good hands. Concerning the call of Elisha observe, 1. That it was an unexpected surprising call. Elijah found him by divine direction, or perhaps he was before acquainted with him and knew where to find him. He found him, not in the schools of the prophets, but in the field, not reading, nor praying, nor sacrificing, but ploughing, v. 19. Though a great man (as appears by his feast, v. 21), master of the ground, and oxen, and servants, yet he did not think it any disparagement to him to follow his business himself, and not only to inspect his servants, but himself to lay his hand to the plough. Idleness is no man's honour, nor is husbandry any man's disgrace. An honest calling in the world does not at all put us out of the way of our heavenly calling, any more than it did Elisha, who was taken from following the plough the feed Israel and to sow the seed of the word, as the apostles were taken from fishing to catch men. Elisha enquired not after Elijah, but was anticipated with this call. We love God, and choose him, because he chose us, and loved us, first. 2. That it was a powerful call. Elijah did but cast his mantle upon him. (v. 19), in token of friendship, that he would take him under his care and tuition as he did under his mantle, and to be one with him in the same clothes, or in token of his being clothed with the spirit of Elijah (now he put some of his honour upon him, as Moses on Joshua, Num. xxvii. 20); but, when Elijah went to heaven, he had the mantle entire, 2 Kings ii. 13. And immediately he left the oxen to go as they would, and ran after Elijah, and assured him that he would follow him presently, v. 20. An invisible hand touched his heart, and unaccountably inclined him by a secret power, without any external persuasions, to quit his husbandry and give himself to the ministry. It is in a day of power that Christ's subjects are made willing (Ps. cx. 3), nor would any come to Christ unless they were thus drawn. Elisha came to a resolution presently, but begged a little time, not to ask leave, but only to take leave, of his parents. This was not an excuse for delay, like his (Luke ix. 61) that desired he might bid those farewell that were at home, but only a reservation of the respect and duty he owed to his father and mother. Elijah bade him to back and do it, he would not hinder him; nay, if he would, he might go back, and not return, for any thing he had done to him. He will not force him, nor take him against his will; let him sit down and count the cost, and make it his own act. The efficacy of God's grace preserves the native liberty of man's will, so that those who are good are good of choice and not by constraint, not pressed men, but volunteers. 3. That it was a pleasant and acceptable call to him, which appears by the farewell-feast he made for his family (v. 21), though he not only quitted all the comforts of his father's house, but exposed himself to the malignity of Jezebel and her party. It was a discouraging time for prophets to set out in. A man that had consulted with flesh and blood would not be fond of Elijah's mantle, nor willing to wear his coat; yet Elisha cheerfully, and with a great deal of satisfaction, leaves all to accompany him. Thus Matthew made a great fast when he left the receipt of custom to follow Christ. 4. That it was an effectual call. Elijah did not stay for him, lest he should seem to compel him, but left him to his own choice, and he soon arose, went after him, and not only associated with him, but ministered to him as his servitor, poured water on his hands, 2 Kings iii. 11. It is of great advantage to young ministers to spend some time under the direction of those that are aged and experienced, whose years teach wisdom, and not to think much, if occasion be, to minister to them. Those that would be fit to teach must have time to learn; and those that hope hereafter to rise and rule must be willing at first to stoop and serve. Adam Clarke: Commentary on the Bible - 183119:19: Twelve yoke of oxen - Elisha must have had a considerable estate, when he kept twelve yoke of oxen to till the ground. If, therefore, he obeyed the prophetic call, he did it to considerable secular loss.He with the twelfth - Every owner of an inheritance among the Hebrews, and indeed among the ancients in general, was a principal agent in its cultivation. Cast his mantle upon him - Either this was a ceremony used in a call to the prophetic office, or it indicated that he was called to be the servant of the prophet. The mantle, or pallium, was the peculiar garb of the prophet, as we may learn from Zac 13:4; and this was probably made of skin dressed with the hair on. See also Kg2 1:8. It is likely, therefore, that Elijah threw his mantle on Elisha to signify to him that he was called to the prophetic office. See more on this subject below. 3 Kings (1 Kings) 19:20 Albert Barnes: Notes on the Bible - 183419:19: Plowing - Elisha's occupation is an indication of his character. He is emphatically a man of peace. He passes the year in those rural occupations which are natural to the son of a wealthy yeoman - superintending the field-laborers himself, and taking a share in their toils. He thus presents a strong contrast to the stern, harsh, rugged Gileadite, who is almost half an Arab, who seems to have no settled home, no quiet family circle, who avoids the haunts of men, and is content for months to dwell in a cavern instead of under a roof.With twelve yoke of oxen - He was plowing in a field with eleven other plows at work, each drawn by one yoke of oxen. Plowing with a single pair of oxen was the practice in Egypt, in Assyria, in Palestine, and in modern times throughout Western Asia. Passed by him - Rather, "crossed over to him." Perhaps it is meant that he crossed the stream of the Jordan. Cast his mantle upon him - The action is explained as constituting a species of adoption, because a father naturally clothes his children. The notion of fatherhood and sonship was evidently understood between them Kg2 2:9-12. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:19: Elisha: Kg1 19:16he with: Exo 3:1; Jdg 6:11; Psa 78:70-72; Amo 7:14; Zac 13:5; Mat 4:18, Mat 4:19 his mantle: Kg1 19:13; Sa1 28:14; Kg2 2:8, Kg2 2:13, Kg2 2:14 Carl Friedrich Keil and Franz DelitzschCall of Elisha to be a prophet. - 3Kings 19:19. As he went thence (viz., away from Horeb), Elijah found Elisha the son of Shaphat at Abel-Meholah, in the Jordan valley (see at Judg 7:22), occupied in ploughing; "twelve yoke of oxen before him, and he himself with the twelfth" (a very wealthy man therefore), and threw his cloak to him as he passed by. The prophet's cloak was sign of the prophet's vocation so that throwing it to him was a symbol of the call to the prophetic office. 3Kings 19:20 Elisha understanding the sign, left the oxen standing, ran after Elijah, and said to him, "Let me kiss my father and my mother," i.e., take leave of my parents, and when I will follow thee. For the form אשׁקה see Ewald, 228, b. As he has ploughed his earthly field with his twelve pair of oxen, he was not to plough the spiritual field of the twelve tribes of Israel (Lk 9:62). Elijah answered, "Go, return, for what have I done to thee?" שׁוּב לך belong together, as in 3Kings 19:15; so that Elijah thereby gave him permission to return to his father and mother. כּי signifies for, not yet (Thenius); for there is no antithesis here, according to which כּי might serve for a more emphatic assurance (Ewald, 330, b.). The words "what have I done to thee?" can only mean, I have not wanted to put any constraint upon thee, but leave it to thy free will to decide in favour of the prophetic calling. 3Kings 19:21 Then Elisha returned, took the pair of oxen with which he had been ploughing, sacrificed, i.e., slaughtered them (זבח used figuratively), boiled the flesh with the plough, gave a farewell meal to the people (of his place of abode), i.e., his friends and acquaintance, and then followed Elijah as his servant, i.e., his assistant. The suffix in בּשּׁלם refers to הבּקר צמּד, and is more precisely defined by the apposition הבּשׂר, "namely, the flesh of the oxen." John GillSo he departed thence,.... From Mount Horeb, and came to Abelmeholah, which Bunting computes (z) at one hundred and fifty six miles:and found Elisha the son of Shaphat, who was ploughing with twelve yoke of oxen before him, and he with the twelfth; which may be understood either of twelve couple of oxen drawing one plough; which was a large number, but will not seem strange when it is observed, that Abelmeholah, where Elisha was ploughing, lay in the vale of Jordan, which was a clayey stiff ground, and required such a number of oxen to plough it up, especially at the first tilling of it, as this might be (a); compare 3Kings 4:12 A late traveller (b) observes, that at Damegraed, in upper Egypt on the Nile, six oxen yoked to plough had a great deal of difficulty to turn up the ground; or else, as the Jewish writers generally understand it, there were twelve ploughs, and a yoke of oxen to each, and a ploughman to attend everyone, and Elisha attended the twelfth; or was with one of the twelve, as the Targum, and might have the oversight of them all; Kimchi thinks, and so Abarbiuel after him, that this signified that he should be leader of the twelve tribes of Israel: and Elijah passed by him, and cast his mantle upon him; the skirts of it. (z) Travels, &c. p. 204. (a) See Fuller's Pisgah-Sight, &c. B. 2. ch. 8. p. 175. (b) Norden's Travels in Egypt and Arabia, vol. 2. p. 85. John WesleyWas plowing - Who had twelve ploughs going, whereof eleven were managed by his servants, and the last by himself; according to the simplicity of those ancient times, in which men of good estate submitted to the meanest employments. Cast his mantle - By that ceremony conferring upon him the office of a prophet, which God was pleased to accompany with the gifts and graces of his spirit.Robert Jamieson, A. R. Fausset and David BrownELISHA FOLLOWS ELIJAH. (3Kings 19:19-21)Elisha the son of Shaphat--Most probably he belonged to a family distinguished for piety, and for their opposition to the prevailing calf-worship. ploughing with twelve yoke of oxen--indicating that he was a man of substance. Elijah . . . cast his mantle upon him--This was an investiture with the prophetic office. It is in this way that the Brahmins, the Persian Sufis, and other priestly or sacred characters in the East are appointed--a mantle being, by some eminent priest, thrown across their shoulders. Elisha had probably been educated in the schools of the prophets. |
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19:2019:20: եւ եթող Եղիսեէ զեզինսն, եւ ընթացաւ զհետ Եղիայի, եւ ասէ. Համբուրեցի՛ց զհայր իմ եւ զմայր իմ, եւ եկից զկնի քո։ Եւ ասէ ցնա. Ե՛րթ՝ դարձիր անդրէն. զի՞նչ առնելոց էր՝ արարի՛ քեզ[3698]։ [3698] Յայլս պակասի. Զի՛նչ առնելոց էր՝ արարի քեզ։ եւ եթող Եղիսէ զեզինսն, եւ ընթացաւ զհետ Եղիայի, եւ ասէ. Համբուրեցից զհայր իմ եւ զմայր իմ, եւ եկից զկնի քո: Եւ ասէ ցնա. Երթ դարձիր անդրէն, զի՞նչ արարի քեզ:20 Եղիսէէն թողեց եզներն ու վազեց Եղիայի յետեւից՝ ասելով. «Թող նախ համբուրեմ հօրս ու մօրս, ապա հետեւեմ քեզ»: Եղիան ասաց. «Գնա՛ ու վերադարձի՛ր, քեզ ի՞նչ եմ արել»: 20 Այն ատեն Եղիսէ եզները թողուց ու Եղիային ետեւէն վազեց ու ըսաւ. «Հրաման տուր, որ երթամ հայրս ու մայրս համբուրեմ ու քու ետեւէդ գամ»։ Եղիա անոր ըսաւ. «Գնա՛, ե՛տ դարձիր, քանզի ես քեզի ի՞նչ ըրի»։ 19:20: եւ եթող Եղիսեէ զեզինսն, եւ ընթացաւ զհետ Եղիայի, եւ ասէ. Համբուրեցի՛ց զհայր իմ եւ զմայր իմ, եւ եկից զկնի քո։ Եւ ասէ ցնա. Ե՛րթ՝ դարձիր անդրէն. զի՞նչ առնելոց էր՝ արարի՛ քեզ[3698]։ [3698] Յայլս պակասի. Զի՛նչ առնելոց էր՝ արարի քեզ։ 20 Եղիսէէն թողեց եզներն ու վազեց Եղիայի յետեւից՝ ասելով. «Թող նախ համբուրեմ հօրս ու մօրս, ապա հետեւեմ քեզ»: Եղիան ասաց. «Գնա՛ ու վերադարձի՛ր, քեզ ի՞նչ եմ արել»: 20 Այն ատեն Եղիսէ եզները թողուց ու Եղիային ետեւէն վազեց ու ըսաւ. «Հրաման տուր, որ երթամ հայրս ու մայրս համբուրեմ ու քու ետեւէդ գամ»։ Եղիա անոր ըսաւ. «Գնա՛, ե՛տ դարձիր, քանզի ես քեզի ի՞նչ ըրի»։ zohrab-1805▾ eastern-1994▾ western am▾ |
19:2019:20 И оставил [Елисей] волов, и побежал за Илиею, и сказал: позволь мне поцеловать отца моего и мать мою, и я пойду за тобою. Он сказал ему: пойди и приходи назад, ибо что сделал я тебе? And he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss my father and my mother, and [then] I will follow thee. And he said unto him, Go back again: for what have I done to thee:19:20 καὶ και and; even κατέλιπεν καταλειπω leave behind; remain Ελισαιε ελισαιε the βόας βους ox καὶ και and; even κατέδραμεν κατατρεχω run down ὀπίσω οπισω in back; after Ηλιου ηλιου and; even εἶπεν επω say; speak καταφιλήσω καταφιλεω show affection; affectionate τὸν ο the πατέρα πατηρ father μου μου of me; mine καὶ και and; even ἀκολουθήσω ακολουθεω follow ὀπίσω οπισω in back; after σου σου of you; your καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου overturn; turn up / back ὅτι οτι since; that πεποίηκά ποιεω do; make σοι σοι you 19:20 וַ wa וְ and יַּעֲזֹ֣ב yyaʕᵃzˈōv עזב leave אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּקָ֗ר bbāqˈār בָּקָר cattle וַ wa וְ and יָּ֨רָץ֙ yyˈāroṣ רוץ run אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after אֵֽלִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say אֶשְּׁקָה־ ʔeššᵊqā- נשׁק kiss נָּא֙ nnˌā נָא yeah לְ lᵊ לְ to אָבִ֣י ʔāvˈî אָב father וּ û וְ and לְ lᵊ לְ to אִמִּ֔י ʔimmˈî אֵם mother וְ wᵊ וְ and אֵלְכָ֖ה ʔēlᵊḵˌā הלך walk אַחֲרֶ֑יךָ ʔaḥᵃrˈeʸḵā אַחַר after וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לֹו֙ lˌô לְ to לֵ֣ךְ lˈēḵ הלך walk שׁ֔וּב šˈûv שׁוב return כִּ֥י kˌî כִּי that מֶה־ meh- מָה what עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make לָֽךְ׃ lˈāḵ לְ to 19:20. qui statim relictis bubus cucurrit post Heliam et ait osculer oro te patrem meum et matrem meam et sic sequar te dixitque ei vade et revertere quod enim meum erat feci tibiAnd he forthwith left the oxen, and run after Elias, and said: Let me, I pray thee, kiss my father and my mother, and then I will follow thee. And he said to him: Go, and return back: for that which was my part, I have done to thee. 20. And he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss my father and my mother, and then I will follow thee. And he said unto him, Go back again; for what have I done to thee? 19:20 И оставил [Елисей] волов, и побежал за Илиею, и сказал: позволь мне поцеловать отца моего и мать мою, и я пойду за тобою. Он сказал ему: пойди и приходи назад, ибо что сделал я тебе? 19:20 καὶ και and; even κατέλιπεν καταλειπω leave behind; remain Ελισαιε ελισαιε the βόας βους ox καὶ και and; even κατέδραμεν κατατρεχω run down ὀπίσω οπισω in back; after Ηλιου ηλιου and; even εἶπεν επω say; speak καταφιλήσω καταφιλεω show affection; affectionate τὸν ο the πατέρα πατηρ father μου μου of me; mine καὶ και and; even ἀκολουθήσω ακολουθεω follow ὀπίσω οπισω in back; after σου σου of you; your καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου overturn; turn up / back ὅτι οτι since; that πεποίηκά ποιεω do; make σοι σοι you 19:20 וַ wa וְ and יַּעֲזֹ֣ב yyaʕᵃzˈōv עזב leave אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּקָ֗ר bbāqˈār בָּקָר cattle וַ wa וְ and יָּ֨רָץ֙ yyˈāroṣ רוץ run אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after אֵֽלִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say אֶשְּׁקָה־ ʔeššᵊqā- נשׁק kiss נָּא֙ nnˌā נָא yeah לְ lᵊ לְ to אָבִ֣י ʔāvˈî אָב father וּ û וְ and לְ lᵊ לְ to אִמִּ֔י ʔimmˈî אֵם mother וְ wᵊ וְ and אֵלְכָ֖ה ʔēlᵊḵˌā הלך walk אַחֲרֶ֑יךָ ʔaḥᵃrˈeʸḵā אַחַר after וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לֹו֙ lˌô לְ to לֵ֣ךְ lˈēḵ הלך walk שׁ֔וּב šˈûv שׁוב return כִּ֥י kˌî כִּי that מֶה־ meh- מָה what עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make לָֽךְ׃ lˈāḵ לְ to 19:20. qui statim relictis bubus cucurrit post Heliam et ait osculer oro te patrem meum et matrem meam et sic sequar te dixitque ei vade et revertere quod enim meum erat feci tibi ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And he forthwith left the oxen, and run after Elias, and said: Let me, I pray thee, kiss my father and my mother, and then I will follow thee. And he said to him: Go, and return back: for that which was my part, I have done to thee. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183119:20: Let me - kiss my father and my mother - Elisha fully understood that he was called by this ceremony to the prophetic office: and it is evident that he conferred not with flesh and blood, but resolved, immediately resolved, to obey; only he wished to bid farewell to his relatives. See below.What have I done to thee? - Thy call is not from me, but from God: to him, not to me, art thou accountable for thy use or abuse of it. 3 Kings (1 Kings) 19:21 Albert Barnes: Notes on the Bible - 183419:20: Let me, I pray thee, kiss my father ... - Not an unnatural request before following his new spiritual father. Elijah sees in his address a divided heart, and will not give the permission or accept the service thus tendered. Hence, his cold reply. See Luk 9:61-62.Go back again ... - i. e., "Go, return to thy plowing ... why shouldest thou quit it? Why take leave of thy friends and come with me? What have I done to thee to require such a sacrifice? for as a sacrifice thou evidently regardest it. Truly I have done nothing to thee. Thou canst remain as thou art." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:20: he left: Mat 4:20, Mat 4:22, Mat 9:9, Mat 19:27I pray: Mat 8:21, Mat 8:22; Luk 9:61, Luk 9:62; Act 20:37 Go back again: Heb. Go, return Geneva 1599And he left the oxen, and ran after Elijah, and said, (i) Let me, I pray thee, kiss my father and my mother, and [then] I will follow thee. And he said unto him, Go back again: for what have I done to thee?(i) Though this natural affection is not to be contemned, yet it should not move us when God calls us to serve him. John GillAnd he left the oxen, and ran after Elijah,.... His heart being touched by the Lord at the same time, and his mind enlightened to understand what was meant by that action:and said, let me, I pray thee, kiss my father and my mother; take his leave of them in this way, which was what was used by friends at parting, see Ruth 1:9. and then I will follow thee; which he understood was meant by his casting his mantle over him: and he said unto him, go back again; to his plough: for what have I done to thee? he had only cast the skirts of his mantle over him, and had said nothing to him; this he said to try him, and get out of him what was in his heart, and how it had been touched by the Spirit of God; and if so, then he suggests it was not what he had done, but what the Lord had impressed upon him, that would oblige him to return, and follow him, after he had taken his leave of his parents. John WesleyHe ran - Being powerfully moved by God's spirit to follow Elijah, and wholly give up himself to his function. Let me kiss - That is, bid them farewell. Go - And take thy leave of them, and then return to me again. For what, &c. - Either first, to hinder thee from performing that office. That employment to which I have called thee, doth not require an alienation of thy heart from thy parents, nor the total neglect of them. Or, secondly, to make such a change in thee, that thou shouldst be willing to forsake thy parents, and lands, and all, that thou mayest follow me. Whence comes this marvellous change? It is not from me, who did only throw my mantle over thee; but from an higher power, even from God's spirit, which both changed thy heart, and consecrated thee to thy prophetical office: which therefore it concerns thee vigorously to execute, and wholly to devote thyself to it.Robert Jamieson, A. R. Fausset and David Brownwhat have I done to thee?--that is, Go, but keep in mind the solemn ceremony I have just performed on thee. It is not I, but God, who calls thee. Do not allow any earthly affection to detain you from obeying His call. |
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19:2119:21: Եւ դարձաւ ՚ի նմանէ. եւ ա՛ռ զզոյգս զոյգս եզանցն, եւ եզեն. եւ գործեօք եզանցն հասոյց զնոսա, եւ ե՛տ ժողովրդեանն եւ կերան, եւ յարեաւ գնաց զհետ Եղիայի, եւ պաշտէր զնա[3699]։[3699] Այլք. Եւ յարեաւ եւ գնաց զհետ։ Եւ դարձաւ ի նմանէ, եւ առ [439]զզոյգս զոյգս`` եզանցն եւ եզեն, եւ գործեօք եզանցն հասոյց զնոսա, եւ ետ ժողովրդեանն եւ կերան, եւ յարեաւ գնաց զհետ Եղիայի եւ պաշտէր զնա:21 Վերադառնալով՝ նա մի զոյգ եզ վերցրեց, մորթեց եւ հերկելու գործիքները տաքացնելով՝ խորովեց դրանց միսը, բաժանեց ժողովրդին: Մարդիկ կերան, իսկ ինքը գնաց Եղիայի յետեւից ու ծառայեց նրան: 21 Եղիսէն անոր քովէն դարձաւ ու եզներուն մէկ զոյգը բռնեց մորթեց ու եզներուն գործիքներովը անոնց միսը եփեց եւ ժողովուրդին տուաւ, որ ուտեն եւ ինք Եղիային ետեւէն գնաց ու անոր ծառայութիւն կ’ընէր։ 19:21: Եւ դարձաւ ՚ի նմանէ. եւ ա՛ռ զզոյգս զոյգս եզանցն, եւ եզեն. եւ գործեօք եզանցն հասոյց զնոսա, եւ ե՛տ ժողովրդեանն եւ կերան, եւ յարեաւ գնաց զհետ Եղիայի, եւ պաշտէր զնա[3699]։ [3699] Այլք. Եւ յարեաւ եւ գնաց զհետ։ 21 Վերադառնալով՝ նա մի զոյգ եզ վերցրեց, մորթեց եւ հերկելու գործիքները տաքացնելով՝ խորովեց դրանց միսը, բաժանեց ժողովրդին: Մարդիկ կերան, իսկ ինքը գնաց Եղիայի յետեւից ու ծառայեց նրան: 21 Եղիսէն անոր քովէն դարձաւ ու եզներուն մէկ զոյգը բռնեց մորթեց ու եզներուն գործիքներովը անոնց միսը եփեց եւ ժողովուրդին տուաւ, որ ուտեն եւ ինք Եղիային ետեւէն գնաց ու անոր ծառայութիւն կ’ընէր։ zohrab-1805▾ eastern-1994▾ western am▾ |
19:2119:21 Он, отойдя от него, взял пару волов и заколол их и, зажегши плуг волов, изжарил мясо их, и раздал людям, и они ели. А сам встал и пошел за Илиею, и стал служить ему. And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him:19:21 καὶ και and; even ἀνέστρεψεν αναστρεφω overturn; turn up / back ἐξόπισθεν εξοπισθεν he; him καὶ και and; even ἔλαβεν λαμβανω take; get τὰ ο the ζεύγη ζευγος yoke; couple τῶν ο the βοῶν βους ox καὶ και and; even ἔθυσεν θυω immolate; sacrifice καὶ και and; even ἥψησεν εψω he; him ἐν εν in τοῖς ο the σκεύεσι σκευος vessel; jar τῶν ο the βοῶν βους ox καὶ και and; even ἔδωκεν διδωμι give; deposit τῷ ο the λαῷ λαος populace; population καὶ και and; even ἔφαγον φαγω swallow; eat καὶ και and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even ἐπορεύθη πορευομαι travel; go ὀπίσω οπισω in back; after Ηλιου ηλιου and; even ἐλειτούργει λειτουργεω employed; minister αὐτῷ αυτος he; him 19:21 וַ wa וְ and יָּ֨שָׁב yyˌāšov שׁוב return מֵ mē מִן from אַחֲרָ֜יו ʔaḥᵃrˈāʸw אַחַר after וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] צֶ֧מֶד ṣˈemeḏ צֶמֶד span הַ ha הַ the בָּקָ֣ר bbāqˈār בָּקָר cattle וַ wa וְ and יִּזְבָּחֵ֗הוּ yyizbāḥˈēhû זבח slaughter וּ û וְ and בִ vi בְּ in כְלִ֤י ḵᵊlˈî כְּלִי tool הַ ha הַ the בָּקָר֙ bbāqˌār בָּקָר cattle בִּשְּׁלָ֣ם biššᵊlˈām בשׁל boil הַ ha הַ the בָּשָׂ֔ר bbāśˈār בָּשָׂר flesh וַ wa וְ and יִּתֵּ֥ן yyittˌēn נתן give לָ lā לְ to † הַ the עָ֖ם ʕˌām עַם people וַ wa וְ and יֹּאכֵ֑לוּ yyōḵˈēlû אכל eat וַ wa וְ and יָּ֗קָם yyˈāqom קום arise וַ wa וְ and יֵּ֛לֶךְ yyˈēleḵ הלך walk אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after אֵלִיָּ֖הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah וַ wa וְ and יְשָׁרְתֵֽהוּ׃ פ yᵊšārᵊṯˈēhû . f שׁרת serve 19:21. reversus autem ab eo tulit par boum et mactavit illud et in aratro boum coxit carnes et dedit populo et comederunt consurgensque abiit et secutus est Heliam et ministrabat eiAnd returning back from him, he took a yoke of oxen, and killed them, and boiled the flesh with the plough of the oxen, and gave to the people, and they ate: and rising up, he went away, and followed Elias, and ministered to him. 21. And he returned from following him, and took the yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him. 19:21 Он, отойдя от него, взял пару волов и заколол их и, зажегши плуг волов, изжарил мясо их, и раздал людям, и они ели. А сам встал и пошел за Илиею, и стал служить ему. 19:21 καὶ και and; even ἀνέστρεψεν αναστρεφω overturn; turn up / back ἐξόπισθεν εξοπισθεν he; him καὶ και and; even ἔλαβεν λαμβανω take; get τὰ ο the ζεύγη ζευγος yoke; couple τῶν ο the βοῶν βους ox καὶ και and; even ἔθυσεν θυω immolate; sacrifice καὶ και and; even ἥψησεν εψω he; him ἐν εν in τοῖς ο the σκεύεσι σκευος vessel; jar τῶν ο the βοῶν βους ox καὶ και and; even ἔδωκεν διδωμι give; deposit τῷ ο the λαῷ λαος populace; population καὶ και and; even ἔφαγον φαγω swallow; eat καὶ και and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even ἐπορεύθη πορευομαι travel; go ὀπίσω οπισω in back; after Ηλιου ηλιου and; even ἐλειτούργει λειτουργεω employed; minister αὐτῷ αυτος he; him 19:21 וַ wa וְ and יָּ֨שָׁב yyˌāšov שׁוב return מֵ mē מִן from אַחֲרָ֜יו ʔaḥᵃrˈāʸw אַחַר after וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] צֶ֧מֶד ṣˈemeḏ צֶמֶד span הַ ha הַ the בָּקָ֣ר bbāqˈār בָּקָר cattle וַ wa וְ and יִּזְבָּחֵ֗הוּ yyizbāḥˈēhû זבח slaughter וּ û וְ and בִ vi בְּ in כְלִ֤י ḵᵊlˈî כְּלִי tool הַ ha הַ the בָּקָר֙ bbāqˌār בָּקָר cattle בִּשְּׁלָ֣ם biššᵊlˈām בשׁל boil הַ ha הַ the בָּשָׂ֔ר bbāśˈār בָּשָׂר flesh וַ wa וְ and יִּתֵּ֥ן yyittˌēn נתן give לָ lā לְ to † הַ the עָ֖ם ʕˌām עַם people וַ wa וְ and יֹּאכֵ֑לוּ yyōḵˈēlû אכל eat וַ wa וְ and יָּ֗קָם yyˈāqom קום arise וַ wa וְ and יֵּ֛לֶךְ yyˈēleḵ הלך walk אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after אֵלִיָּ֖הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah וַ wa וְ and יְשָׁרְתֵֽהוּ׃ פ yᵊšārᵊṯˈēhû . f שׁרת serve 19:21. reversus autem ab eo tulit par boum et mactavit illud et in aratro boum coxit carnes et dedit populo et comederunt consurgensque abiit et secutus est Heliam et ministrabat ei ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And returning back from him, he took a yoke of oxen, and killed them, and boiled the flesh with the plough of the oxen, and gave to the people, and they ate: and rising up, he went away, and followed Elias, and ministered to him. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183119:21: He returned back - He went home to his house; probably he yet lived with his parents, for it appears he was a single man: and he slew a yoke of the oxen - he made a feast for his household, having boiled the flesh of the oxen with his agricultural implements, probably in token that he had abandoned secular life: then, having bidden them an affectionate farewell, he arose, went after Elijah, who probably still awaited his coming in the field or its vicinity, and ministered unto him.On the call of Elisha, I may make a few remarks. 1. Elijah is commanded, Kg1 19:16, to anoint Elisha prophet in his room. Though it is generally believed that kings, priests, and prophets, were inaugurated into their respective offices by the right of unction, and this I have elsewhere supposed; yet this is the only instance on record where a prophet is commanded to be anointed; and even this case is problematical, for it does not appear that Elijah did anoint Elisha. Nothing is mentioned in his call to the prophetic office, but the casting the mantle of Elijah upon him; wherefore it is probable that the word anoint, here signifies no more than the call to the office, accompanied by the simple rite of having the prophet's mantle thrown over his shoulders. 2. A call to the ministerial office, though it completely sever from all secular occupations, yet never supersedes the duties of filial affection. Though Elisha must leave his oxen, and become a prophet to Israel: yet he may first go home, eat and drink with his parents and relatives, and bid them an affectionate farewell. 3. We do not find any attempt on the part of his parents to hinder him from obeying the Divine call: they had too much respect for the authority of God, and they left their son to the dictates of his conscience. Wo to those parents who strive, for filthy lucre's sake, to prevent their sons from embracing a call to preach Jesus to their perishing countrymen, or to the heathen, because they see that the life of a true evangelist is a life of comparative poverty, and they had rather he should gain money than save souls. 4. The cloak, we have already observed, was the prophet's peculiar habit; it was probably in imitation of this that the Greek philosophers wore a sort of mantle, that distinguished them from the common people; and by which they were at once as easily known as certain academical characters are by their gowns and square caps. The pallium was as common among the Greeks as the toga was among the Romans. Each of these was so peculiar to those nations, that Palliatus is used to signify a Greek, as Togatus is to signify a Roman. 5. Was it from this act of Elijah, conveying the prophetic office and its authority to Elisha by throwing his mantle upon him, that the popes of Rome borrowed the ceremony of collating an archbishop to the spiritualities and temporalities of his see, and investing him with plenary sacerdotal authority, by sending him what is well known in ecclesiastical history by the name pallium, pall, or cloak? I think this is likely; for as we learn from Zac 13:4, and Kg2 1:8, that this mantle was a rough or hairy garment, so we learn from Durandus that the pallium or pall was made of white wool, after the following manner: - The nuns of St. Agnes, annually on the festival of their patroness, offer two white lambs on the altar of their church, during the time they sing Agnus Dei, in a solemn mass; which lambs are afterwards taken by two of the canons of the Lateran church, and by them given to the pope's sub-deacons, who send them to pasture till shearing time; and then they are shorn, and the pall is made of their wool, mixed with other white wool. The pall is then carried to the Lateran church, and there placed on the high altar by the deacons, on the bodies of St. Peter and St. Paul; and, after a usual watching or vigil, it is carried away in the night, and delivered to the sub-deacons, who lay it up safely. Now, because it was taken from the body of St. Peter, it signifies the plenitude of ecclesiastical power: and, therefore, the popes assume it as their prerogative, being the professed successors of this apostle, to invest other prelates with it. This was at first confined to Rome, but afterwards it was sent to popish prelates in different parts of the world. 6. It seems, from the place in Zechariah, quoted above, that this rough cloak or garment became the covering of hypocrites and deceivers; and that persons assumed the prophetic dress without the prophetic call, and God threatens to unmask them. We know that this became general in the popish Church in the beginning of the 16th century; and God stripped those false prophets of their false and wicked pretensions, and exposed them to the people. Many of them profited by this exposure, and became reformed; and the whole community became at least more cautious. The Romish Church should be thankful to the Reformation for the moral purity which is now found in it; for, had not its vices, and usurpations, and super-scandalous sales of indulgences, been thus checked, the whole fabric had by this time been probably dissolved. Should it carry its reformation still farther, it would have a more legitimate pretension to the title of apostolic. Let them compare their ritual with the Bible and common sense, and they will find cause to lop many cumbrous and rotten branches from a good tree. Albert Barnes: Notes on the Bible - 183419:21: Elisha returns to his oxen and laborers. He indicates his relinquishment of his home and calling by the slaughter of the particular yoke of oxen with which he had himself been plowing, probably the best beasts of the twelve, and by burning the "instruments," the p oughs and yokes, both made of wood. Next he feasts his people to show his gratitude for his call, Elijah apparently remaining the while; and then, leaving father and mother, cattle and land, good position and comfortable home, Elisha became the "minister" to the wanderer. Compare Exo 24:13; Jos 1:1.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188019:21: boiled their flesh: Sa2 24:22gave unto: Luk 5:28, Luk 5:29 ministered: Kg1 18:43; Exo 24:13; Num 27:18-20; Kg2 2:3, Kg2 3:11; Act 13:5; Ti2 4:11; Plm 1:13 Next: 3 Kings (1 Kings) Chapter 20 Geneva 1599And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the (k) instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him.(k) He would not stay till wood was brought, so great was his desire to follow his calling. John GillAnd he returned back from him,.... To his father's house, and took his leave, and then came back into the field, perhaps with others accompanying him:and took a yoke of oxen and slew them, and boiled their flesh with the instruments of the oxen: their yokes, and the plough, with an addition of other things sufficient to boil them: and gave unto the people, and they did eat; the ploughmen and others that came together on this occasion; he made a feast for them, to express his joy at being called to such service he was: then he arose and went after Elijah; left his worldly employment, the riches he was heir to, his parents, and his friends, and followed the prophet: and ministered unto him; became his servant, whereby he attained to great knowledge and understanding of divine things, and was trained up to the prophetic office, which he was invested with upon the removal of Elijah; see Mt 8:21. John WesleyFrom him - From Elijah to his parents; whom when he had seen and kissed, he returned to Elijah. The instruments - That is, with the wood belonging to the plow, &c. to which more was added, as occasion required. But that he burned, to shew his total relinquishing of his former employment. And gave - That is, he made thereof a feast for his servants who had been ploughing with him, and for him, and his other friends and neighbours who came to take their leave of him. Hereby he shewed how willingly and joyfully he forsook all his friends, that he might serve God in that high and honourable employment. It is of great advantage to young ministers, to spend some time under the direction of those that are aged and experienced; and not to think much, if occasion be, to minister unto them. Those who would be fit to teach, must have time to learn; those should first serve, who may hereafter rule.Robert Jamieson, A. R. Fausset and David Browntook a yoke of oxen--Having hastily prepared (2Kings 24:22) a farewell entertainment to his family and friends, he left his native place and attached himself to Elijah as his minister. |
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