Թագաւորութիւններ Դ / 2 Kings - 18 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
When the prophet had condemned Ephraim for lies and deceit he comforted himself with this, that Judah yet "ruled with God, and was faithful with the Most Holy," Hos. xi. 12. It was a very melancholy view which the last chapter gave us of the desolations of Israel; but this chapter shows us the affairs of Judah in a good posture at the same time, that it may appear God has not quite cast off the seed of Abraham, Rom. xi. 1. Hezekiah is here upon the throne, I. Reforming his kingdom, ver. 1-6. II. Prospering in all his undertakings (ver. 7, 8), and this at the same time when the ten tribes were led captive, ver. 9-12. III. Yet invaded by Sennacherib, the king of Assyria, ver. 13. 1. His country put under contribution, ver. 14-16. 2. Jerusalem besieged, ver. 17. 3. God blasphemed, himself reviled, and his people solicited to revolt, in a virulent speech made by Rabshakeh, ver. 18-37. But how well it ended, and how much to the honour and comfort of our great reformer, we shall find in the next chapter.
Adam Clarke: Commentary on the Bible - 1831
Hezekiah begins to reign; he removes the high places, breaks to pieces the brazen serpent, and walks uprightly before God, Kg2 18:1-6. He endeavors to shake off the Assyrian yoke, and defeats the Philistines, Kg2 18:7, Kg2 18:8. Shalmaneser comes up against Samaria, takes it, and carries the people away into captivity, Kg2 18:9-12. And then comes against Judah, and takes all the fenced cities, Kg2 18:13. Hezekiah sends a message to him at Lachish to desist, with the promise that he will pay him any tribute he chooses to impose; in consequence of which Shalmaneser exacts three hundred talents of silver, and thirty talents of gold; to pay which Hezekiah is obliged to take all his own treasures, and those belonging to the temple, Kg2 18:14-16. The king of Assyria sends, notwithstanding, a great host against Jerusalem; and his general, Rab-shakeh, delivers an insulting and blasphemous message to Hezekiah, vv. 17-35. Hezekiah and his people are greatly afflicted at the words of Rab-shakeh, Kg2 18:36, Kg2 18:37.
4 Kings (2 Kings) 18:1
Albert Barnes: Notes on the Bible - 1834
18:0: The sacred writer, having now completed the history of the joint kingdom, and having east his glance forward over the religions history of the mixed race which replaced the Israelites in Samaria, proceeds to apply himself uuinterruptedly to the remaining history of the Jewish kingdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg2 18:1, Hezekiah's good reign; Kg2 18:4, He destroys idolatry, and prospers; Kg2 18:9, The inhabitants of Samaria are carried captive for their sins; Kg2 18:13, Sennacherib invading Judah, is pacified by a tribute; Kg2 18:17, Rab-shakeh, by blasphemous persuasions, solicits the people to Rev_olt.
Carl Friedrich Keil and Franz Delitzsch

III. History of the Kingdom of Judah From the Destruction of the Kingdom of the Ten Tribes to the Babylonian Captivity - 2 Kings 18-25
At the time when the kingdom of the ten tribes was destroyed, Judah found itself in a state of dependence upon the imperial power of Assyria, into which it had been brought by the ungodly policy of Ahaz. But three years before the expedition of Salmanasar against Samaria, the pious Hezekiah had ascended the throne of his ancestor David in Jerusalem, and had set on foot with strength and zeal the healing of Judah's wounds, by exterminating idolatry and by restoring the legal worship of Jehovah. As Hezekiah was devoted to the Lord his God with undivided heart and trusted firmly in Him, the Lord also acknowledged him and his undertakings. When Sennacherib had overrun Judah with a powerful army after the revolt of Hezekiah, and had summoned the capital to surrender, the Lord heard the prayer of His faithful servant Hezekiah and saved Judah and Jerusalem from the threatening destruction by the miraculous destruction of the forces of the proud Sennacherib (2 Kings 18 and 19), whereby the power of Assyria was so weakened that Judah had no longer much more to fear from it, although it did chastise Manasseh (2Chron 33:11.). Nevertheless this deliverance, through and in the time of Hezekiah, was merely a postponement of the judgment with which Judah had been threatened by the prophets (Isaiah and Micah), of the destruction of the kingdom and the banishment of its inhabitants. Apostasy from the living God and moral corruption had struck such deep and firm roots in the nation, that the idolatry, outwardly suppressed by Hezekiah, broke out again openly immediately after his death; and that in a still stronger degree, since his son and successor Manasseh not only restored all the abominations of idolatry which his father had rooted out, but even built altars to idols in the courts of the temple of Jehovah, and filled Jerusalem with innocent blood from one end to the other (2 Kings 21), and thereby filled up the measure of sins, so that the Lord had to announce through His prophets to the godless king and people His decree to destroy Jerusalem and cast out the remaining portion of the people of His inheritance among the heathen, and to show the severity of His judgments in the fact that Manasseh was led away captive by the officers of the Assyrian king. And even though Manasseh himself renounced all gross idolatry and restored the legal worship in the temple after his release and return to Jerusalem, as the result of this chastisement, this alteration in the king's mind exerted no lasting influence upon the people generally, and was completely neutralized by his successor Amon, who did not walk in the way of Jehovah, but merely worshipped his father's idols. In this state of things even the God-fearing Josiah, with all the stringency with which he exterminated idolatry, more especially after the discovery of the book of the law, was unable to effect any true change of heart or sincere conversion of the people to their God, and could only wipe out the outward signs and traces of idolatry, and establish the external supremacy of the worship of Jehovah. The people, with their carnal security, imagined that they had done quite enough for God by restoring the outward and legal form of worship, and that they were now quite sure of the divine protection; and did not hearken to the voice of the prophets, who predicted the speedy coming of the judgments of God. Josiah had warded off the bursting forth of these judgments for thirty years, through his humiliation before God and the reforms which he introduced; but towards the end of his reign the Lord began to put away Judah from before His face for the sake of Manasseh's sins, and to reject the city which He had chosen that His name might dwell there (2 Kings 22-23:27). Necho king of Egypt advanced to extend his sway to the Euphrates and overthrow the Assyrian empire. Josiah marched to meet him, for the purpose of preventing the extension of his power into Syria. A battle was fought at Megiddo, the Judaean army was defeated, Josiah fell in the battle, and with him the last hope of the sinking state (4Kings 23:29-30; 2Chron 35:23-24). In Jerusalem Jehoahaz was made king by the people; but after a reign of three months he was taken prisoner by Necho at Riblah in the land of Hamath, and led away to Egypt, where he died. Eliakim, the elder son of Josiah, was appointed by Necho as Egyptian vassal-king in Jerusalem, under the name of Jehoiakim. He was devoted to idolatry, and through his love of show (Jer 22:13.) still further ruined the kingdom, which was already exhausted by the tribute to be paid to Egypt. In the fourth year of his reign Pharaoh-Necho succumbed at Carchemish to the Chaldaean power, which was rising under Nebuchadnezzar upon the ruins of the Assyrian kingdom. At the same time Jeremiah proclaimed to the incorrigible nation that the Lord of Sabaoth would deliver Judah with all the surrounding nations into the hand of His servant Nebuchadnezzar, that the land of Judah would be laid waste and the people serve the king of Babylon seventy years (Jer 25). Nebuchadnezzar appeared in Judah immediately afterwards to follow up his victory over Necho, took Jerusalem, made Jehoiakim his subject, and carried away Daniel, with many of the leading young men, to Babylon (4Kings 24:1). But after some years Jehoiakim revolted; whereupon Nebuchadnezzar sent fresh troops against Jerusalem to besiege the city, and after defeating Jehoiachin, who had in the meantime followed his father upon the throne, led away into captivity to Babylon, along with the kernel of the nation, nobles, warriors, craftsmen, and smiths, and set upon the throne Mattaniah, the only remaining son of Josiah, under the name of Zedekiah (2 Kings 24:2-17). But when he also formed an alliance with Pharaoh-Hophra in the ninth year of his reign, and revolted from the king of Babylon, Nebuchadnezzar advanced immediately with all his forces, besieged Jerusalem, and having taken the city and destroyed it, put an end to the kingdom of Judah by slaying Zedekiah and his sons, and carrying away all the people that were left, with the exception of a very small remnant of cultivators of the soil (2 Kings 24:18-25:26), a hundred and thirty-four years after the destruction of the kingdom of the ten tribes.
John Gill
INTRODUCTION TO 2 KINGS 18
This chapter begins with the good reign of Hezekiah king of Judah, the reformation he made in the kingdom, and the prosperity that attended him when Israel was carried captive, 4Kings 18:1 and gives an account of the siege of Jerusalem by the king of Assyria, and of the distress Hezekiah was in, and the hard measures he was obliged to submit unto, 4Kings 18:13 and of the reviling and blasphemous speech of Rabshakeh, one of the generals of the king of Assyria, urging the Jews to a revolt from their king, 4Kings 18:19.
Robert Jamieson, A. R. Fausset and David Brown
HEZEKIAH'S GOOD REIGN. (4Kings 18:1-3)
Hezekiah . . . began to reign. Twenty and five years old--According to this statement (compare 4Kings 16:2), he must have been born when his father Ahaz was no more than eleven years old. Paternity at an age so early is not unprecedented in the warm climates of the south, where the human frame is matured sooner than in our northern regions. But the case admits of solution in a different way. It was customary for the later kings of Israel to assume their son and heir into partnership in the government during their lives; and as Hezekiah began to reign in the third year of Hoshea (4Kings 18:1), and Hoshea in the twelfth year of Ahaz (4Kings 17:1), it is evident that Hezekiah began to reign in the fourteenth year of Ahaz his father, and so reigned two or three years before his father's death. So that, at the beginning of his reign in conjunction with his father, he might be only twenty-two or twenty-three, and Ahaz a few years older than the common calculation makes him. Or the case may be solved thus: As the ancient writers, in the computation of time, take notice of the year they mention, whether finished or newly begun, so Ahaz might be near twenty-one years old at the beginning of his reign, and near seventeen years older at his death; while, on the other hand, Hezekiah, when he began to reign, might be just entering into his twenty-fifth year, and so Ahaz would be near fourteen years old when his son Hezekiah was born--no uncommon age for a young man to become a father in southern latitudes [PATRICK].
18:118:1: Եւ եղեւ յամին երրորդի Ովսէի որդւոյ Ելայ արքայի Իսրայէլի. թագաւորեաց Եզեկիա որդի Աքազու արքայի Յուդայ։
1 Իսրայէլի արքայ Եղայի որդի Օսէէի թագաւորութեան երրորդ տարում թագաւորեց Յուդայի երկրի Աքազ արքայի որդի Եզեկիան:
18 Իսրայէլի թագաւորին, Էլային որդիին Ովսէէին երկրորդ տարին Յուդայի Աքազ թագաւորին որդին Եզեկիան թագաւոր եղաւ։
Եւ եղեւ յամին երրորդի Ովսէի որդւոյ Եղայ արքայի Իսրայելի թագաւորեաց Եզեկիա որդի Աքազու արքայի Յուդայ:

18:1: Եւ եղեւ յամին երրորդի Ովսէի որդւոյ Ելայ արքայի Իսրայէլի. թագաւորեաց Եզեկիա որդի Աքազու արքայի Յուդայ։
1 Իսրայէլի արքայ Եղայի որդի Օսէէի թագաւորութեան երրորդ տարում թագաւորեց Յուդայի երկրի Աքազ արքայի որդի Եզեկիան:
18 Իսրայէլի թագաւորին, Էլային որդիին Ովսէէին երկրորդ տարին Յուդայի Աքազ թագաւորին որդին Եզեկիան թագաւոր եղաւ։
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18:118:1 В третий год Осии, сына Илы, царя Израильского, воцарился Езекия, сын Ахаза, царя Иудейского.
18:1 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in ἔτει ετος year τρίτῳ τριτος third τῷ ο the Ωσηε ωσηε Hōsēe; Osie υἱῷ υιος son Ηλα ηλα monarch; king Ισραηλ ισραηλ.1 Israel ἐβασίλευσεν βασιλευω reign Εζεκιας εζεκιας Ezekias υἱὸς υιος son Αχαζ αχαζ Achaz; Akhaz βασιλέως βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha
18:1 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be בִּ bi בְּ in שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year שָׁלֹ֔שׁ šālˈōš שָׁלֹשׁ three לְ lᵊ לְ to הֹושֵׁ֥עַ hôšˌēₐʕ הֹושֵׁעַ Hosea בֶּן־ ben- בֵּן son אֵלָ֖ה ʔēlˌā אֵלָה Elah מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel מָלַ֛ךְ mālˈaḵ מלך be king חִזְקִיָּ֥ה ḥizqiyyˌā חִזְקִיָּה Hizkiah בֶן־ ven- בֵּן son אָחָ֖ז ʔāḥˌāz אָחָז Ahaz מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
18:1. anno tertio Osee filii Hela regis Israhel regnavit Ezechias filius Ahaz regis IudaIn the third year of Osee, the son of Ela, king of Israel, reigned Ezechias, the son of Achaz, king of Juda.
1. Now it came to pass in the third year of Hoshea son of Elah king of Israel, that Hezekiah the son of Ahaz king of Judah began to reign.
18:1. In the third year of Hoshea, the son of Elah, the king of Israel: Hezekiah, the son of Ahaz, reigned as king of Judah.
18:1. Now it came to pass in the third year of Hoshea son of Elah king of Israel, [that] Hezekiah the son of Ahaz king of Judah began to reign.
Now it came to pass in the third year of Hoshea son of Elah king of Israel, [that] Hezekiah the son of Ahaz king of Judah began to reign:

18:1 В третий год Осии, сына Илы, царя Израильского, воцарился Езекия, сын Ахаза, царя Иудейского.
18:1
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
ἔτει ετος year
τρίτῳ τριτος third
τῷ ο the
Ωσηε ωσηε Hōsēe; Osie
υἱῷ υιος son
Ηλα ηλα monarch; king
Ισραηλ ισραηλ.1 Israel
ἐβασίλευσεν βασιλευω reign
Εζεκιας εζεκιας Ezekias
υἱὸς υιος son
Αχαζ αχαζ Achaz; Akhaz
βασιλέως βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
18:1
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
בִּ bi בְּ in
שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year
שָׁלֹ֔שׁ šālˈōš שָׁלֹשׁ three
לְ lᵊ לְ to
הֹושֵׁ֥עַ hôšˌēₐʕ הֹושֵׁעַ Hosea
בֶּן־ ben- בֵּן son
אֵלָ֖ה ʔēlˌā אֵלָה Elah
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מָלַ֛ךְ mālˈaḵ מלך be king
חִזְקִיָּ֥ה ḥizqiyyˌā חִזְקִיָּה Hizkiah
בֶן־ ven- בֵּן son
אָחָ֖ז ʔāḥˌāz אָחָז Ahaz
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
18:1. anno tertio Osee filii Hela regis Israhel regnavit Ezechias filius Ahaz regis Iuda
In the third year of Osee, the son of Ela, king of Israel, reigned Ezechias, the son of Achaz, king of Juda.
18:1. In the third year of Hoshea, the son of Elah, the king of Israel: Hezekiah, the son of Ahaz, reigned as king of Judah.
18:1. Now it came to pass in the third year of Hoshea son of Elah king of Israel, [that] Hezekiah the son of Ahaz king of Judah began to reign.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-8: О царствовании благочестивейшего Езекии, кроме 4: Цар. XVIII-XX в Библии имеется еще два пространные параллельные повествования: в книге Ис. XXXVI-XXXIX и в 2: Пар. XXIX-XXXII. Сравнительно с рассказом кн. пророка Исаии, рассказ 4: Цар. частью содержит нечто, не встречающееся у пророка Исаии, как 4: Цар. XVIII:14-16, частью не имеет содержащейся там молитвы царя Езекии (Ис. XXXVIII:9-20), из чего некоторые исследователи не без основания заключают, что оба повествования заимствованы двумя свящ. писателями из одного общего источника - хроники религиозно-общественной жизни данного времени (источник подобного рода названы в 2: Пар. XXXII:33: "видение Исаии, сына Амосова, пророка"; здесь же указаны и обычно цитируемые в 3-й и 4-й кн. Царств документы "Летописи царей иудейских и Израильских": для истории Езекии служили оба эти источника; поскольку деятельность его касалась и царства Израильского, разрушение которого последовало в 6-м году царствования Езекии 4: Цар. XVIII:10), хотя можно предположить и непосредственное влияние рецензии пророка Исаии на 4: Цар.. Повествование 2: Пар. XXIX-XXXII рассматривает царствование Езекии не столько с политически-теократической точки зрения, как 4: Цар. и кн. пророка Исаии, сколько со стороны церковной деятельности этого царя и потому сообщает преимущественно о восстановлении Езекиею разных богослужебных, культовых отправлений, особенно праздника Пасхи, и тем существенно восполняет повествование 4: Цар.. Дата воцарения Езекии определяется 727: г. (ст. 2, сн. 10: за 6: лет до падения Самарии). О примирении даты 25-летнего возраста Езекии XVIII:2: при воцарении с датой царствования и лет жизни отца его Ахаза см. прим. к XVI:2: (ср. проф. Гуляева, с. 352). Общее благочестивое царствование Езекии и такое же направление его царствования (ст. 5) священный писатель по своему обыкновению указывает в отношении к культу: Езекия первый из всех царей иудейских решился отменить даже те древние и священные в глазах народной массы, высоты, служение на которых Богу допускали и благочестивые цари иудейские (3: Цар. III:2; XV:12, 14) , но которые не мирились с идеей единства места богослужения, с законом о централизации культа Иеговы в единственном храме в Иерусалиме (Втор. XII:5-6); во имя этого последнего закона, желая, видимо, уничтожить всякую тень многобожия в культе народа Божия, Езекия и "отменил высоты и жертвенники" во всей стране (ст. 22). Ревнуя, далее, о чисто духовном служении Иегове, Езекия без колебания уничтожил даже такую священную в глазах народа реликвию, как медный змей - Нехуштан, некогда сделанный Моисеем в качестве спасительного символа (Чис. XXI:4-9; ср. Сол XVI:10: сл. См. "Толков. Библию", т. I, с. 657), много веков сохранявшийся, быть может, при скинии и после при храме, но затем сделавшийся предметом языческого обожествления со стороны иудеев (см. у Пальмова, цит. соч. 143-152. Некоторые, напр., Kieinert y Richm'a (Handworterbuch, 2: Александр. сп. II, 1425), ставят этот культ Нехуштана у евреев в связь с египетским культом Сераписа - на том основании, что в Чис. XXI:6: ядовитые змеи названы по евр. серафим, палящие. Но гораздо вероятнее, что это суеверие и идолослужение возникло у евреев в связи с языческим верованием в сверхъестественную силу змей, как это верование встречается у финикиян, египтян и ассировавилонян.

Уничтожение идолопоклонства и суеверий, совершенное Езекией (ст. 3-4), однако, не давало бы еще права признать его единственным по благочестию из всех потомков Давида (ст. 5), если бы не были им произведены те реформы по восстановлению во всей чистоте и блеске храмового культа, о которых рассказывает 2: Пар.; именно: 1) очищение храма от всех нечистых языческих культов (2: Пар. XXIX:1-19); 2) восстановление регулярно совершаемого истинного богослужения по закону Моисееву и по уставам Давида и современных ему пророков (XXIX:20-36); 3) беспримерное, по торжественности, празднование Пасхи с участием даже жителей Израильского царства (XXX) и 4) восстановление установленных Давидом через священнослужения священников и возвращение последним средств и источников содержания (от приношений к храму), отнятых у священников во время господства идолослужения. Эти дела благочестия стяжали Езекии милость Иеговы (ст. 7), которая и выразилась в двух внешних удачах царствования Езекии: а) отложение Езекии от Ассирии, которой подчинил Иудею Ахаз (XVI:7), это отложение выразилось, конечно, в неуплате Езекией ассирийскому царю известной дани (ср. XVII:3-4; см. у проф. Гуляева, с. 353); б) в победе Езекии над филистимлянами (ст. 8), которые при Ахазе сделали ряд завоеваний на территории Иудейского царства (2: Пар. XXVIII:18).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Hezekiah's Good Reign. B. C. 726.

1 Now it came to pass in the third year of Hoshea son of Elah king of Israel, that Hezekiah the son of Ahaz king of Judah began to reign. 2 Twenty and five years old was he when he began to reign; and he reigned twenty and nine years in Jerusalem. His mother's name also was Abi, the daughter of Zachariah. 3 And he did that which was right in the sight of the LORD, according to all that David his father did. 4 He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan. 5 He trusted in the LORD God of Israel; so that after him was none like him among all the kings of Judah, nor any that were before him. 6 For he clave to the LORD, and departed not from following him, but kept his commandments, which the LORD commanded Moses. 7 And the LORD was with him; and he prospered whithersoever he went forth: and he rebelled against the king of Assyria, and served him not. 8 He smote the Philistines, even unto Gaza, and the borders thereof, from the tower of the watchmen to the fenced city.
We have here a general account of the reign of Hezekiah. It appears, by comparing his age with his father's, that he was born when his father was about eleven or twelve years old, divine Providence so ordering that he might be of full age, and fit for business, when the measure of his father's iniquity should be full. Here is,
I. His great piety, which was the more wonderful because his father was very wicked and vile, one of the worst of the kings, yet he was one of the best, which may intimate to us that what good there is in any is not of nature, but of grace, free grace, sovereign grace, which, contrary to nature, grafts into the good olive that which was wild by nature (Rom. xi. 24), and also that grace gets over the greatest difficulties and disadvantages: Ahaz, it is likely, gave his son a bad education as well as a bad example; Urijah his priest perhaps had the tuition of him; his attendants and companions, we may suppose, were such as were addicted to idolatry; and yet Hezekiah became eminently good. When God's grace will work what can hinder it?
1. He was a genuine son of David, who had a great many degenerate ones (v. 3): He did that which was right, according to all that David his father did, with whom the covenant was made, and therefore he was entitled to the benefit of it. We have read of some of them who did that which was right, but not like David, ch. xiv. 3. They did not love God's ordinances, nor cleave to them, as he did; but Hezekiah was a second David, had such a love for God's word, and God's house, as he had. Let us not be frightened with an apprehension of the continual decay of virtue, as if, when times and men are bad, they must needs, of course, grow worse and worse; that does not follow, for, after many bad kings, God raised up one that was like David himself.
2. He was a zealous reformer of his kingdom, and as we find (2 Chron. xxix. 3) he began betimes to be so, fell to work as soon as ever he came to the crown, and lost no time. He found his kingdom very corrupt, the people in all things too superstitious. They had always been so, but in the last reign worse than ever. By the influence of his wicked father, a deluge of idolatry had overspread the land; his spirit was stirred against this idolatry, we may suppose (as Paul's at Athens), while his father lived, and therefore, as soon as ever he had power in his hands, he set himself to abolish it (v. 4), though, considering how the people were wedded to it, he might think it could not be done without opposition. (1.) The images and the groves were downright idolatrous and of heathenish original. These he broke and destroyed. Though his own father had set them up, and shown an affection for them, yet he would not protect them. We must never dishonour God in honour to our earthly parents. (2.) The high places, though they had sometimes been used by the prophets upon special occasions and had been hitherto connived at by the good kings, were nevertheless an affront to the temple and a breach of the law which required them to worship there only, and, being from under the inspection of the priests, gave opportunity for the introducing of idolatrous usages. Hezekiah therefore, who made God's word his rule, not the example of his predecessors, removed them, made a law for the removal of them, the demolishing of the chapels, tabernacles, and altars there erected, and the suppressing of the use of them, which law was put in execution with vigour; and, it is probable, the terrible judgments which the kingdom of Israel was now under for their idolatry made Hezekiah the more zealous and the people the more willing to comply with him. It is well when our neighbours' harms are our warnings. (3.) The brazen serpent was originally of divine institution, and yet, because it had been abused to idolatry, he broke it to pieces. The children of Israel had brought that with them to Canaan; where they set it up we are not told, but, it seems, it had been carefully preserved, as a memorial of God's goodness to their fathers in the wilderness and a traditional evidence of the truth of that story, Num. xxi. 9, for the encouragement of the sick to apply to God for a cure and of penitent sinners to apply to him for mercy. But in process of time, when they began to worship the creature more than the Creator, those that would not worship images borrowed from the heathen, as some of their neighbours did, were drawn in by the tempter to burn incense to the brazen serpent, because that was made by order from God himself and had been an instrument of good to them. But Hezekiah, in his pious zeal for God's honour, not only forbade the people to worship it, but, that it might never be so abused any more, he showed the people that it was Nehushtan, nothing else but a piece of brass, and that therefore it was an idle wicked thing to burn incense to it; he then broke it to pieces, that is, as bishop Patrick expounds it, ground it to powder, which he scattered in the air, that no fragment of it might remain. If any think that the just honour of the brazen serpent was hereby diminished they will find it abundantly made up again, John iii. 14, where our Saviour makes it a type of himself. Good things, when idolized, are better parted with than kept.
3. Herein he was a nonesuch, v. 5. None of all the kings of Judah were like him, either before or after him. Two things he was eminent for in his reformation:-- (1.) Courage and confidence in God. In abolishing idolatry, there was danger of disobliging his subjects, and provoking them to rebel; but he trusted in the Lord God of Israel to bear him out in what he did and save him from harm. A firm belief of God's all-sufficiency to protect and reward us will conduce much to make us sincere, bold, and vigorous, in the way of our duty, like Hezekiah. When he came to the crown he found his kingdom compassed with enemies, but he did not seek for succour to foreign aids, as his father did, but trusted in the God of Israel to be the keeper of Israel. (2.) Constancy and perseverance in his duty. For this there was none like him, that he clave to the Lord with a fixed resolution and never departed from following him, v. 6. Some of his predecessors that began well fell off: but he, like Caleb, followed the Lord fully. He not only abolished all idolatrous usages, but kept God's commandments, and in every thing made conscience of his duty.
II. His great prosperity, v. 7, 8. He was with God, and then God was with him, and, having the special presence of God with him, he prospered whithersoever he went, had wonderful success in all his enterprises, in his wars, his buildings, and especially his reformation, for that good work was carried on with less difficulty than he could have expected. Those that do God's work with an eye to his glory, and with confidence in his strength, may expect to prosper in it. Great is the truth and will prevail. Finding himself successful, 1. He threw off the yoke of the king of Assyria, which his father had basely submitted to. This is called rebelling against him, because so the king of Assyria called it; but it was really an asserting of the just rights of his crown, which it was not in the power of Ahaz to alienate. If it was imprudent to make this bold struggle so soon, yet I see not that it was, as some think, unjust; when he had thrown out the idolatry of the nations he might well throw off the yoke of their oppression. The surest way to liberty is to serve God. 2. He made a vigorous attack upon the Philistines, and smote them even unto Gaza, both the country villages and the fortified town, the tower of the watchmen and the fenced cities, reducing those places which they had made themselves masters of in his father's time, 2 Chron. xxviii. 18. When he had purged out the corruptions his father had brought in he might expect to recover the possessions his father had lost. Of his victories over the Philistines Isaiah prophesied, Isa. xiv. 28, &c.
Adam Clarke: Commentary on the Bible - 1831
18:1: Now - in the third year of Hoshea - See the note on Kg2 16:1 (note), where this chronology is considered.
4 Kings (2 Kings) 18:3
Albert Barnes: Notes on the Bible - 1834
18:1: In the third year - If Hoshea ascended the throne toward the close of the 12th year of Ahaz Kg2 17:1, and if Ahaz reigned not much more than 15 years Kg2 16:2, the first of Hezekiah might synchronise in part with Hoshea's third year.
Hezekiah - The name given by our translators follows the Greek form, Ἐζεκίας Ezekias, rather than the Hebrew, which is Hizkiah. Its meaning is "strength of Yahweh."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:1: am 3278, bc 726
in the third: Kg2 18:9, Kg2 15:30, Kg2 17:1
Hezekiah: Kg2 16:20; Ch1 3:13; Ch2 28:27, Ch2 29:1; Mat 1:9, Mat 1:10, Ezekias
Carl Friedrich Keil and Franz Delitzsch

4Kings 18:1-2
Length and character of Hezekiah's reign.
(Note: On comparing the account of Hezekiah's reign given in our books (2 Kings 18-20) with that in 2 Chron 29-32, the different plans of these two historical works are at once apparent. The prophetic author of our books first of all describes quite briefly the character of the king's reign (4Kings 18:1-8), and then gives an elaborate description of the invasion of Judah by Sennacherib and of his attempt to get Jerusalem into his power, together with the destruction of the proud Assyrian force and Sennacherib's hasty return to Nineveh and death (4Kings 18:13-19, 4Kings 18:37); and finally, he also gives a circumstantial account of Hezekiah's illness and recovery, and also of the arrival of the Babylonian embassy in Jerusalem, and of Hezekiah's conduct on that occasion (2 Kings 20). The chronicler, on the other hand, has fixed his chief attention upon the religious reformation carried out by Hezekiah, and therefore first of all describes most elaborately the purification of the temple from all idolatrous abominations, the restoration of the Jehovah-cultus and the feast of passover, to which Hezekiah invited all the people, not only the subjects of his own kingdom, but the remnant of the ten tribes also (2 Chron 29-31); and then simply gives in 2 Kings 32 the most summary account of the attack made by Sennacherib upon Jerusalem and the destruction of his army, of the sickness and recovery of Hezekiah, and of his great riches, the Babylonian embassy being touched upon in only the most casual manner. The historical character of the elaborate accounts given in the Chronicles of Hezekiah's reform of worship and his celebration of the passover, which Thenius follows De Wette and Gramberg in throwing doubt upon, has been most successfully defended by Bertheau as well as others. - On the disputed question, in what year of Hezekiah's reign the solemn passover instituted by him fell, see the thorough discussion of it by C. P. Caspari (Beitrr. z. Einleit. in d. B. Jesaia, pp. 109ff.), and our Commentary on the Chronicles, which has yet to appear.)
4Kings 18:1, 4Kings 18:2. In the third year of Hoshea of Israel, Hezekiah became king over Judah, when he was twenty-five years old. According to 4Kings 18:9, 4Kings 18:10, the fourth and sixth years of Hezekiah corresponded to the seventh and ninth of Hoshea; consequently his first year apparently ran parallel to the fourth of Hoshea, so that Josephus (Ant. ix. 13, 1) represents him as having ascended the throne in the fourth year of Hoshea's reign. But there is no necessity for this alteration. If we assume that the commencement of his reign took place towards the close of the third year of Hoshea, the fourth and sixth years of his reign coincided for the most part with the sixth and ninth years of Hoshea's reign. The name הזקיּה or הזקיּהוּ (4Kings 18:9, 4Kings 18:13, etc.) is given in its complete form יהזקיּהוּ, "whom Jehovah strengthens," in 2 Chr. 29ff. and Is 1:1; and והזקיּה in Hos 1:1 and Mic 1:1. On his age when he ascended the throne, see the Comm. on 4Kings 16:2. The name of his mother, אבי, is a strongly contracted form of אבי (2Chron 29:1).
4Kings 18:3-4
As ruler Hezekiah walked in the footsteps of his ancestor David. He removed the high places and the other objects of idolatrous worship, trusted in Jehovah, and adhered firmly to Him without wavering; therefore the Lord made all his undertakings prosper. הבּמות, המּצּבית, and האשׁרה (see at 3Kings 14:23) embrace all the objects of idolatrous worship, which had been introduced into Jerusalem and Judah in the reigns of the former kings, and more especially in that of Ahaz. The singular האשׁרה is used in a collective sense = האשׁרים (2Chron 31:1). The only other idol that is specially mentioned is the brazen serpent which Moses made in the wilderness (Num 21:8-9), and which the people with their leaning to idolatry had turned in the course of time into an object of idolatrous worship. The words, "to this day were the children of Israel burning incense to it," do not mean that this took place without interruption from the time of Moses down to that of Hezekiah, but simply, that it occurred at intervals, and that the idolatry carried on with this idol lasted till the time of Hezekiah, namely, till this king broke in pieces the brazen serpent, because of the idolatry that was associated with it. For further remarks on the meaning of this symbol, see the Comm. on Num 21:8-9. The people called (ויּקרא, one called) this serpent נחשׁתּן, i.e., a brazen thing. This epithet does not involve anything contemptuous, as the earlier commentators supposed, nor the idea of "Brass-god" (Ewald).
4Kings 18:5
The verdict, "after him was none like him among all the kings of Judah," refers to Hezekiah's confidence in God (בּטח), in which he had no equal, whereas in the case of Josiah his conscientious adherence to the Mosaic law is extolled in the same words (4Kings 23:25); so that there is no ground for saying that there is a contradiction between our verse and 4Kings 23:25 (Thenius).
4Kings 18:6
בּיי ידבּק: he adhered faithfully to Jehovah (דּבק as in 3Kings 11:2), and departed not from Him, i.e., he never gave himself up to idolatry.
4Kings 18:7
The Lord therefore gave him success in all his undertakings (השׂכּיל, see at 3Kings 2:3), and even in his rebellion against the king of Assyria, whom he no longer served, i.e., to whom he paid no more tribute. It was through Ahaz that Judah had been brought into dependence upon Assyria; and Hezekiah released himself from this, by refusing to pay any more tribute, probably after the departure of Salmanasar from Palestine, and possibly not till after the death of that king. Sennacherib therefore made war upon Hezekiah to subjugate Judah to himself again (see 4Kings 18:13.).
4Kings 18:8
Hezekiah smote the Philistines to Gaza, and their territory from the tower of the watchmen to the fortified city, i.e., all the towns from the least to the greatest (see at 4Kings 17:9). He thus chastised these enemies for their invasion of Judah in the time of Ahaz, wrested from them the cities which they had taken at that time (2Chron 28:18), and laid waste all their country to Gaza, i.e., Ghuzzeh, the most southerly of the chief cities of Philistia (see at Josh 13:3). This probably took place after the defeat of Sennacherib (cf. 2Chron 32:22-23).
John Gill
Now it came to pass in the third year of Hoshea son of Elah king of Israel,.... That is, in the third year of his rebelling against the king of Assyria, when he shook off his yoke, and refused to be tributary to him any longer, see 4Kings 17:1,
that Hezekiah the son of Ahaz king of Judah began to reign; having finished the account of the kingdom of Israel, and the captivity of the people, the historian returns to the kingdom of Judah, and the things of it.
18:218:2: Որդի քսան եւ հինգ ամաց էր ՚ի թագաւորել իւրում, եւ քսան եւ ինն ամ թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Աբութ՝ դուստր Զաքարայ[3974]։ [3974] Այլք. Դուստր Զաքարիայ։
2 Նա քսանհինգ տարեկան էր, որ թագաւորեց, եւ Երուսաղէմում քսանինը տարի իշխեց: Նրա մօր անունը Աբութ էր, որը Զաքարիայի դուստրն էր:
2 Քսանըհինգ տարեկան էր, երբ թագաւոր եղաւ ու Երուսաղէմի մէջ քսանըինը տարի թագաւորութիւն ըրաւ։ Անոր մօրը անունը Աբիա էր ու Զաքարիային աղջիկն էր։
Որդի քսան եւ հինգ ամաց էր ի թագաւորել իւրում, եւ քսան եւ ինն ամ թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա [275]Աբութ` դուստր Զաքարեայ:

18:2: Որդի քսան եւ հինգ ամաց էր ՚ի թագաւորել իւրում, եւ քսան եւ ինն ամ թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Աբութ՝ դուստր Զաքարայ[3974]։
[3974] Այլք. Դուստր Զաքարիայ։
2 Նա քսանհինգ տարեկան էր, որ թագաւորեց, եւ Երուսաղէմում քսանինը տարի իշխեց: Նրա մօր անունը Աբութ էր, որը Զաքարիայի դուստրն էր:
2 Քսանըհինգ տարեկան էր, երբ թագաւոր եղաւ ու Երուսաղէմի մէջ քսանըինը տարի թագաւորութիւն ըրաւ։ Անոր մօրը անունը Աբիա էր ու Զաքարիային աղջիկն էր։
zohrab-1805▾ eastern-1994▾ western am▾
18:218:2 Двадцати пяти лет был он, когда воцарился, и двадцать девять лет царствовал в Иерусалиме; имя матери его Ави, дочь Захарии.
18:2 υἱὸς υιος son εἴκοσι εικοσι twenty καὶ και and; even πέντε πεντε five ἐτῶν ετος year ἦν ειμι be ἐν εν in τῷ ο the βασιλεύειν βασιλευω reign αὐτὸν αυτος he; him καὶ και and; even εἴκοσι εικοσι twenty καὶ και and; even ἐννέα εννεα nine ἔτη ετος year ἐβασίλευσεν βασιλευω reign ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ὄνομα ονομα name; notable τῇ ο the μητρὶ μητηρ mother αὐτοῦ αυτος he; him Αβου αβου daughter Ζαχαριου ζαχαριας Zacharias; Zakharias
18:2 בֶּן־ ben- בֵּן son עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty וְ wᵊ וְ and חָמֵ֤שׁ ḥāmˈēš חָמֵשׁ five שָׁנָה֙ šānˌā שָׁנָה year הָיָ֣ה hāyˈā היה be בְ vᵊ בְּ in מָלְכֹ֔ו mālᵊḵˈô מלך be king וְ wᵊ וְ and עֶשְׂרִ֤ים ʕeśrˈîm עֶשְׂרִים twenty וָ wā וְ and תֵ֨שַׁע֙ ṯˈēšaʕ תֵּשַׁע nine שָׁנָ֔ה šānˈā שָׁנָה year מָלַ֖ךְ mālˌaḵ מלך be king בִּ bi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and שֵׁ֣ם šˈēm שֵׁם name אִמֹּ֔ו ʔimmˈô אֵם mother אֲבִ֖י ʔᵃvˌî אֲבִי Abi בַּת־ baṯ- בַּת daughter זְכַרְיָֽה׃ zᵊḵaryˈā זְכַרְיָה Zechariah
18:2. viginti quinque annorum erat cum regnare coepisset et viginti et novem annis regnavit in Hierusalem nomen matris eius Abi filia ZacchariaeHe was five and twenty years old when he began to reign: and he reigned nine and twenty years in Jerusalem: the name of his mother was Abi, the daughter of Zacharias.
2. Twenty and five years old was he when he began to reign; and he reigned twenty and nine years in Jerusalem: and his mother’s name was Abi the daughter of Zechariah.
18:2. He was twenty-five years old when he had begun to reign, and he reigned for twenty-nine years in Jerusalem. The name of his mother was Abi, the daughter of Zechariah.
18:2. Twenty and five years old was he when he began to reign; and he reigned twenty and nine years in Jerusalem. His mother’s name also [was] Abi, the daughter of Zachariah.
Twenty and five years old was he when he began to reign; and he reigned twenty and nine years in Jerusalem. His mother' s name also [was] Abi, the daughter of Zachariah:

18:2 Двадцати пяти лет был он, когда воцарился, и двадцать девять лет царствовал в Иерусалиме; имя матери его Ави, дочь Захарии.
18:2
υἱὸς υιος son
εἴκοσι εικοσι twenty
καὶ και and; even
πέντε πεντε five
ἐτῶν ετος year
ἦν ειμι be
ἐν εν in
τῷ ο the
βασιλεύειν βασιλευω reign
αὐτὸν αυτος he; him
καὶ και and; even
εἴκοσι εικοσι twenty
καὶ και and; even
ἐννέα εννεα nine
ἔτη ετος year
ἐβασίλευσεν βασιλευω reign
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ὄνομα ονομα name; notable
τῇ ο the
μητρὶ μητηρ mother
αὐτοῦ αυτος he; him
Αβου αβου daughter
Ζαχαριου ζαχαριας Zacharias; Zakharias
18:2
בֶּן־ ben- בֵּן son
עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty
וְ wᵊ וְ and
חָמֵ֤שׁ ḥāmˈēš חָמֵשׁ five
שָׁנָה֙ šānˌā שָׁנָה year
הָיָ֣ה hāyˈā היה be
בְ vᵊ בְּ in
מָלְכֹ֔ו mālᵊḵˈô מלך be king
וְ wᵊ וְ and
עֶשְׂרִ֤ים ʕeśrˈîm עֶשְׂרִים twenty
וָ וְ and
תֵ֨שַׁע֙ ṯˈēšaʕ תֵּשַׁע nine
שָׁנָ֔ה šānˈā שָׁנָה year
מָלַ֖ךְ mālˌaḵ מלך be king
בִּ bi בְּ in
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
שֵׁ֣ם šˈēm שֵׁם name
אִמֹּ֔ו ʔimmˈô אֵם mother
אֲבִ֖י ʔᵃvˌî אֲבִי Abi
בַּת־ baṯ- בַּת daughter
זְכַרְיָֽה׃ zᵊḵaryˈā זְכַרְיָה Zechariah
18:2. viginti quinque annorum erat cum regnare coepisset et viginti et novem annis regnavit in Hierusalem nomen matris eius Abi filia Zacchariae
He was five and twenty years old when he began to reign: and he reigned nine and twenty years in Jerusalem: the name of his mother was Abi, the daughter of Zacharias.
18:2. He was twenty-five years old when he had begun to reign, and he reigned for twenty-nine years in Jerusalem. The name of his mother was Abi, the daughter of Zechariah.
18:2. Twenty and five years old was he when he began to reign; and he reigned twenty and nine years in Jerusalem. His mother’s name also [was] Abi, the daughter of Zachariah.
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Albert Barnes: Notes on the Bible - 1834
18:2: Twenty and five years old was he - This statement, combined with that of Kg2 16:2, would make it necessary that his father Ahaz should have married at the age of 10, and have had a child born to him when he was 11 years of age. This is not impossible; but its improbability is so great, that most commentators suggest a corruption in some of the numbers.
The Zachariah here mentioned was perhaps one of the "faithful witnesses" of Isaiah Isa 8:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:2: Twenty and five years old: As Ahaz was 20 years old when he began to reign, and died when he had reigned 16 years, his whole age only amounted to 36 years; and as Hezekiah was, at least, entering on his 25th year when he began to reign, then Ahaz must have been under 12 years of age when his son was born! This is not at all impossible, and there are well-attested facts of men having children at as early a period, especially in eastern countries., am 3278-3306, bc 726-698
Abi: Ch2 29:1, Abijah
John Gill
Twenty and five years old was he when he began to reign,.... Now as Ahaz his father began to reign at twenty, and reigned sixteen, he must die at thirty six; so that this son of his must be born to him when at eleven years of age, for only so many years there be between twenty five and thirty six, which may seem wonderful; but, as Grotius observes, Hezekiah had now entered into the twenty fifth year, and he might be just turned of twenty four, and so his father might be twelve years of age at his birth: besides, as it is usual for the divine historian to take away or add the incomplete years of kings, Ahaz might be near twenty one when he began to reign, and might reign almost seventeen, which makes the age of Ahaz to be about thirty eight; and Hezekiah being but little more than twenty four, at his death there were thirteen or near fourteen years difference in their age, and which was an age that need not be thought incredible for begetting of children. Bochart (f) and others (g) have given many instances of children begotten by persons under that age, even at ten years of age (h): four years after his birth, the famous city of Rome began to be founded (i), A. M. 3256, and before Christ 748, as commonly received, though it is highly probable it was of a more early date; according to Dionysius Halicarnassensis, it was founded in the first year of the seventh Olympaid, in the times of Ahaz, A. M. 3118 (k):
and he reigned twenty and nine years in Jerusalem; so that he reigned twenty three years or more after the captivity of the ten tribes:
his mother's name also was Abi the daughter of Zachariah; perhaps the daughter of the same that was taken by Isaiah for a witness, Is 8:3 who very probably was a very good woman, and took care to give her son a religious education, though he had so wicked a father.
(f) Ep. Carbonell. tom. 1. oper. p. 920. (g) Vid. Hieronymi Opera, tam. 3. Ep. Vital. fol. 25. C. (h) T. Bab. Avodah Zarah, fol. 44. 1. (i) Usser. Annal. p. 86, 87. (k) Vid. Breithaupt. Not. in Hist. Gorion. Heb. l. 5. c. 1.
John Wesley
To reign - It is not certain that Ahaz lived only thirty six years, for those sixteen years which he reigned, may be computed, not from the first beginning of his reign, when he reigned with his father; which was at the twentieth year of his age, but from the beginning of his reigning alone.
18:318:3: Եւ արար ուղղութիւն առաջի Տեառն, ըստ ամենայնի զոր արար Դաւիթ հայր նորա։
3 Նա իր նախնի Դաւթի նման ըստ ամենայնի ուղիղ ընթացաւ Տիրոջ առջեւ:
3 Իր հօրը Դաւիթին ըրածին պէս Տէրոջը առջեւ ուղղութիւն ըրաւ։
Եւ արար ուղղութիւն առաջի Տեառն ըստ ամենայնի զոր արար Դաւիթ հայր նորա:

18:3: Եւ արար ուղղութիւն առաջի Տեառն, ըստ ամենայնի զոր արար Դաւիթ հայր նորա։
3 Նա իր նախնի Դաւթի նման ըստ ամենայնի ուղիղ ընթացաւ Տիրոջ առջեւ:
3 Իր հօրը Դաւիթին ըրածին պէս Տէրոջը առջեւ ուղղութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:318:3 И делал он угодное в очах Господних во всем так, как делал Давид, отец его;
18:3 καὶ και and; even ἐποίησεν ποιεω do; make τὸ ο the εὐθὲς ευθης in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make Δαυιδ δαβιδ Dabid; Thavith ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him
18:3 וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make הַ ha הַ the יָּשָׁ֖ר yyāšˌār יָשָׁר right בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כְּ kᵊ כְּ as כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make דָּוִ֥ד dāwˌiḏ דָּוִד David אָבִֽיו׃ ʔāvˈiʸw אָב father
18:3. fecitque quod erat bonum coram Domino iuxta omnia quae fecerat David pater suusAnd he did that which was good before the Lord, according to all that David, his father, had done
3. And he did that which was right hi the eyes of the LORD, according to all that David his father had done.
18:3. And he did what was good before the Lord, in accord with all that his father David had done.
18:3. And he did [that which was] right in the sight of the LORD, according to all that David his father did.
And he did [that which was] right in the sight of the LORD, according to all that David his father did:

18:3 И делал он угодное в очах Господних во всем так, как делал Давид, отец его;
18:3
καὶ και and; even
ἐποίησεν ποιεω do; make
τὸ ο the
εὐθὲς ευθης in
ὀφθαλμοῖς οφθαλμος eye; sight
κυρίου κυριος lord; master
κατὰ κατα down; by
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
Δαυιδ δαβιδ Dabid; Thavith
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
18:3
וַ wa וְ and
יַּ֥עַשׂ yyˌaʕaś עשׂה make
הַ ha הַ the
יָּשָׁ֖ר yyāšˌār יָשָׁר right
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כְּ kᵊ כְּ as
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֖ה ʕāśˌā עשׂה make
דָּוִ֥ד dāwˌiḏ דָּוִד David
אָבִֽיו׃ ʔāvˈiʸw אָב father
18:3. fecitque quod erat bonum coram Domino iuxta omnia quae fecerat David pater suus
And he did that which was good before the Lord, according to all that David, his father, had done
18:3. And he did what was good before the Lord, in accord with all that his father David had done.
18:3. And he did [that which was] right in the sight of the LORD, according to all that David his father did.
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Adam Clarke: Commentary on the Bible - 1831
18:3: He did that which was right in the sight of the Lord - In chap. 29 of the second book of Chronicles, we have an account of what this pious king did to restore the worship of God. He caused the priests and Levites to cleanse the holy house, which had been shut up by his father Ahaz, and had been polluted with filth of various kinds; and this cleansing required no less than sixteen days to accomplish it. As the passover, according to the law, must be celebrated the fourteenth of the first month, and the Levites could not get the temple cleansed before the sixteenth day, he published the passover for the fourteenth of the second month, and sent through all Judah and Israel to collect all the men that feared God, that the passover might be celebrated in a proper manner. The concourse was great, and the feast was celebrated with great magnificence. When the people returned to their respective cities and villages, they began to throw down the idol altars, statues, images, and groves, and even to abolish the high places; the consequence was that a spirit of piety began to revive in the land, and a general reformation took place.
4 Kings (2 Kings) 18:4
Albert Barnes: Notes on the Bible - 1834
18:3: He did that which was right ... - This is said without qualification of only three kings of Judah, Asa Kg1 15:11, Hezekiah, and Josiah Kg2 22:2. See some details of Hezekiah's acts at the commencement of his reign in 2 Chr. 29, etc. It is thought that his reformation was preceded, and perhaps caused, by the prophecy of Micah recorded in Jer 26:18; Mic 3:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:3: right in the sight: Kg2 20:3; Exo 15:26; Deu 6:18; Ch2 31:20, Ch2 31:21; Job 33:27; Psa 119:128; Rom 7:12; Eph 6:1
according: Kg2 22:2; Kg1 3:14, Kg1 11:4, Kg1 11:38, Kg1 15:5, Kg1 15:11; Ch2 29:2
Geneva 1599
And he did [that which was] (a) right in the sight of the LORD, according to all that David his father did.
(a) Although they of Judah were given to idolatry and impiety, as they of Israel were, yet God for the sake of his promise was merciful to the throne of David, and yet by his judgment toward the other, provoked to repentance.
John Gill
And he did that which was right in the sight of the Lord, according to all that David his father did. Some of the kings of Judah, that were better than some others, are said to do that which was right, but not like David; or they did as he did, but not according to all that he did, as is here said of Hezekiah.
18:418:4: Նա՛ եբարձ զբարձունսն, եւ խորտակեաց զամենայն արձանսն, եւ կոտորեաց զանտառսն, եւ զօձն պղնձի զոր արար Մովսէս, զի մինչեւ ցա՛յն աւուրս զոհէին նմա որդիքն Իսրայէլի, եւ կոչեցին զնա Նեեսթան։
4 Նա վերացրեց բարձունքների մեհեանները, խորտակեց բոլոր արձանները, ջարդուփշուր արեց կուռքերի կոթողները, փշրեց Մովսէսի շինած պղնձէ օձը, քանզի մինչեւ այդ օրը իսրայէլացիները զոհ էին մատուցում նրան եւ այն կոչում էին Նէեսթան:
4 Ասիկա բարձր տեղերը վերցուց ու արձանները կոտրտեց եւ Աստարովթի կուռքերը կոտրտեց եւ Մովսէսին շինած պղնձէ օձը կտոր կտոր ըրաւ, (քանզի մինչեւ այն օրերը Իսրայէլի որդիները անոր խունկ կը ծխէին,) ու զանիկա Նէեսթան* կոչեց։
Նա եբարձ զբարձունսն եւ խորտակեաց [276]զամենայն արձանսն`` եւ կոտորեաց զանտառսն, եւ զօձն պղնձի զոր արար Մովսէս, զի մինչեւ ցայն աւուրս [277]զոհէին նմա որդիքն Իսրայելի, եւ [278]կոչեցին զնա Նէեսթան:

18:4: Նա՛ եբարձ զբարձունսն, եւ խորտակեաց զամենայն արձանսն, եւ կոտորեաց զանտառսն, եւ զօձն պղնձի զոր արար Մովսէս, զի մինչեւ ցա՛յն աւուրս զոհէին նմա որդիքն Իսրայէլի, եւ կոչեցին զնա Նեեսթան։
4 Նա վերացրեց բարձունքների մեհեանները, խորտակեց բոլոր արձանները, ջարդուփշուր արեց կուռքերի կոթողները, փշրեց Մովսէսի շինած պղնձէ օձը, քանզի մինչեւ այդ օրը իսրայէլացիները զոհ էին մատուցում նրան եւ այն կոչում էին Նէեսթան:
4 Ասիկա բարձր տեղերը վերցուց ու արձանները կոտրտեց եւ Աստարովթի կուռքերը կոտրտեց եւ Մովսէսին շինած պղնձէ օձը կտոր կտոր ըրաւ, (քանզի մինչեւ այն օրերը Իսրայէլի որդիները անոր խունկ կը ծխէին,) ու զանիկա Նէեսթան* կոչեց։
zohrab-1805▾ eastern-1994▾ western am▾
18:418:4 он отменил высоты, разбил статуи, срубил дубраву и истребил медного змея, которого сделал Моисей, потому что до самых тех дней сыны Израилевы кадили ему и называли его Нехуштан.
18:4 αὐτὸς αυτος he; him ἐξῆρεν εξαιρω lift out / up; remove τὰ ο the ὑψηλὰ υψηλος high; lofty καὶ και and; even συνέτριψεν συντριβω fracture; smash πάσας πας all; every τὰς ο the στήλας στηλη and; even ἐξωλέθρευσεν εξολοθρευω utterly ruin τὰ ο the ἄλση αλσος and; even τὸν ο the ὄφιν οφις serpent τὸν ο the χαλκοῦν χαλκεος of brass ὃν ος who; what ἐποίησεν ποιεω do; make Μωυσῆς μωσευς Mōseus; Mosefs ὅτι οτι since; that ἕως εως till; until τῶν ο the ἡμερῶν ημερα day ἐκείνων εκεινος that ἦσαν ειμι be οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel θυμιῶντες θυμιαζω he; him καὶ και and; even ἐκάλεσεν καλεω call; invite αὐτὸν αυτος he; him Νεεσθαν νεεσθαν Neesthan
18:4 ה֣וּא׀ hˈû הוּא he הֵסִ֣יר hēsˈîr סור turn aside אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּמֹ֗ות bbāmˈôṯ בָּמָה high place וְ wᵊ וְ and שִׁבַּר֙ šibbˌar שׁבר break אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּצֵּבֹ֔ת mmaṣṣēvˈōṯ מַצֵּבָה massebe וְ wᵊ וְ and כָרַ֖ת ḵārˌaṯ כרת cut אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אֲשֵׁרָ֑ה ʔᵃšērˈā אֲשֵׁרָה asherah וְ wᵊ וְ and כִתַּת֩ ḵittˌaṯ כתת crush נְחַ֨שׁ nᵊḥˌaš נָחָשׁ serpent הַ ha הַ the נְּחֹ֜שֶׁת nnᵊḥˈōšeṯ נְחֹשֶׁת bronze אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֣ה ʕāśˈā עשׂה make מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses כִּ֣י kˈî כִּי that עַד־ ʕaḏ- עַד unto הַ ha הַ the יָּמִ֤ים yyāmˈîm יֹום day הָ hā הַ the הֵ֨מָּה֙ hˈēmmā הֵמָּה they הָי֤וּ hāyˈû היה be בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מְקַטְּרִ֣ים mᵊqaṭṭᵊrˈîm קטר smoke לֹ֔ו lˈô לְ to וַ wa וְ and יִּקְרָא־ yyiqrā- קרא call לֹ֖ו lˌô לְ to נְחֻשְׁתָּֽן׃ nᵊḥuštˈān נְחֻשְׁתָּן Nehushtan
18:4. ipse dissipavit excelsa et contrivit statuas et succidit lucos confregitque serpentem aeneum quem fecerat Moses siquidem usque ad illud tempus filii Israhel adolebant ei incensum vocavitque eum NaasthanHe destroyed the high places, and broke the statues in pieces, and cut down the groves, and broke the brazen serpent, which Moses had made: for till that time the children of Israel burnt incense to it: and he called its name Nohestan.
4. He removed the high places, and brake the pillars, and cut down the Asherah: And he brake in pieces the brasen serpent that Moses had made; for unto those days the children of Israel did burn incense to it; and he called it Nehushtan.
18:4. He destroyed the high places, and he crushed the statues, and he cut down the sacred groves. And he broke apart the bronze serpent, which Moses had made. For even until that time, the sons of Israel were burning incense to it. And he called its name Nehushtan.
18:4. He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan.
He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan:

18:4 он отменил высоты, разбил статуи, срубил дубраву и истребил медного змея, которого сделал Моисей, потому что до самых тех дней сыны Израилевы кадили ему и называли его Нехуштан.
18:4
αὐτὸς αυτος he; him
ἐξῆρεν εξαιρω lift out / up; remove
τὰ ο the
ὑψηλὰ υψηλος high; lofty
καὶ και and; even
συνέτριψεν συντριβω fracture; smash
πάσας πας all; every
τὰς ο the
στήλας στηλη and; even
ἐξωλέθρευσεν εξολοθρευω utterly ruin
τὰ ο the
ἄλση αλσος and; even
τὸν ο the
ὄφιν οφις serpent
τὸν ο the
χαλκοῦν χαλκεος of brass
ὃν ος who; what
ἐποίησεν ποιεω do; make
Μωυσῆς μωσευς Mōseus; Mosefs
ὅτι οτι since; that
ἕως εως till; until
τῶν ο the
ἡμερῶν ημερα day
ἐκείνων εκεινος that
ἦσαν ειμι be
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
θυμιῶντες θυμιαζω he; him
καὶ και and; even
ἐκάλεσεν καλεω call; invite
αὐτὸν αυτος he; him
Νεεσθαν νεεσθαν Neesthan
18:4
ה֣וּא׀ hˈû הוּא he
הֵסִ֣יר hēsˈîr סור turn aside
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בָּמֹ֗ות bbāmˈôṯ בָּמָה high place
וְ wᵊ וְ and
שִׁבַּר֙ šibbˌar שׁבר break
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּצֵּבֹ֔ת mmaṣṣēvˈōṯ מַצֵּבָה massebe
וְ wᵊ וְ and
כָרַ֖ת ḵārˌaṯ כרת cut
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
אֲשֵׁרָ֑ה ʔᵃšērˈā אֲשֵׁרָה asherah
וְ wᵊ וְ and
כִתַּת֩ ḵittˌaṯ כתת crush
נְחַ֨שׁ nᵊḥˌaš נָחָשׁ serpent
הַ ha הַ the
נְּחֹ֜שֶׁת nnᵊḥˈōšeṯ נְחֹשֶׁת bronze
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֣ה ʕāśˈā עשׂה make
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
כִּ֣י kˈî כִּי that
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יָּמִ֤ים yyāmˈîm יֹום day
הָ הַ the
הֵ֨מָּה֙ hˈēmmā הֵמָּה they
הָי֤וּ hāyˈû היה be
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
מְקַטְּרִ֣ים mᵊqaṭṭᵊrˈîm קטר smoke
לֹ֔ו lˈô לְ to
וַ wa וְ and
יִּקְרָא־ yyiqrā- קרא call
לֹ֖ו lˌô לְ to
נְחֻשְׁתָּֽן׃ nᵊḥuštˈān נְחֻשְׁתָּן Nehushtan
18:4. ipse dissipavit excelsa et contrivit statuas et succidit lucos confregitque serpentem aeneum quem fecerat Moses siquidem usque ad illud tempus filii Israhel adolebant ei incensum vocavitque eum Naasthan
He destroyed the high places, and broke the statues in pieces, and cut down the groves, and broke the brazen serpent, which Moses had made: for till that time the children of Israel burnt incense to it: and he called its name Nohestan.
18:4. He destroyed the high places, and he crushed the statues, and he cut down the sacred groves. And he broke apart the bronze serpent, which Moses had made. For even until that time, the sons of Israel were burning incense to it. And he called its name Nehushtan.
18:4. He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan.
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Adam Clarke: Commentary on the Bible - 1831
18:4: Brake in pieces the brazen serpent - The history of this may be seen in Num 21:8 (note), Num 21:9 (note).
We find that this brazen serpent had become an object of idolatry, and no doubt was supposed to possess, as a telesm or amulet, extraordinary virtues, and that incense was burnt before it which should have been burnt before the true God.
And he called it Nehushtan - נהשתן. Not one of the versions has attempted to translate this word. Jarchi says, "He called it Nechustan, through contempt, which is as much as to say, a brazen serpent." Some have supposed that the word is compounded of נחש nachash, to divine, and תן tan, a serpent, so it signifies the divining serpent; and the Targum states that it was the people, not Hezekiah, that gave it this name. נחש nachash signifies to view, eye attentively, observe, to search, inquire accurately, etc.; and hence is used to express divination, augury. As a noun it signifies brass or copper, filth, verdigris, and some sea animal, Amo 9:3; see also Job 26:13, and Isa 26:1. It is also frequently used for a serpent; and most probably for an animal of the genus Simia, in Gen 3:1 (note), where see the notes. This has been contested by some, ridiculed by a few, and believed by many. The objectors, because it signifies a serpent sometimes, suppose it must have the same signification always! And one to express his contempt and show his sense, has said, "Did Moses hang up an ape on a pole?" I answer, No, no more than he hanged up you, who ask the contemptible question. But this is of a piece with the conduct of the people of Milan, who show you to this day the brazen serpent which Moses hung up in the wilderness, and which Hezekiah broke in pieces two thousand five hundred years ago!
Of serpents there is a great variety. Allowing that נחש nachash signifies a serpent, I may ask in my turn, What kind of a serpent was it that tempted Eve? Of what species was that which Moses hung up on the pole, and which Hezekiah broke to pieces? Who of the wise men can answer these questions? Till this is done I assert, that the word, Gen 3:1, etc., does not signify a serpent of any kind; and that with a creature of the genus Simia the whole account best agrees.
4 Kings (2 Kings) 18:5
Albert Barnes: Notes on the Bible - 1834
18:4: He removed the high places - This religious reformation was effected in a violent and tumultuous manner (marginal reference). The "high places," though forbidden in the Law (Deu 12:2-4, Deu 12:11-14; compare Lev 26:30), had practically received the sanction of Samuel Sa1 7:10; Sa1 9:12-14, David Sa2 15:32, Solomon Kg1 3:4, and others, and had long been the favorite resorts of the mass of the people (see Kg1 3:2 note). They were the rural centers for the worship of Yahweh, standing in the place of the later synagogue;, and had hitherto been winked at, or rather regarded as legitimate, even by the best kings. Hezekiah's desecration of these time-honored sanctuaries must have been a rude shock to the feelings of numbers; and indications of the popular discontent may be traced in the appeal of Rab-shakeh Kg2 18:22, and in the strength of the reaction under Manasseh Kg2 21:2-9; Ch2 33:3-17.
The brasen serpent - See the marginal reference. Its history from the time when it was set up to the date of Hezekiah's reformation is a blank. The present passage favors the supposition that it had been brought by Solomon from Gibeon and placed in the temple, for it implies a long continued worship of the serpent by the Israelites generally, and not a mere recent worship of it by the Jews.
And he called it Nehushtan - Rather, "And it was called Nehushtan." The people called it, not "the serpent" נחשׁ nā châ sh, but "the brass," or "the brass thing" נחשׁתן nechû shtā n. Probably they did not like to call it "the serpent," on account of the dark associations which were attached to that reptile (Gen 3:1-15; Isa 27:1; Psa 91:13; etc.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:4: removed: Kg2 12:3, Kg2 14:4, Kg2 15:4, Kg2 15:35; Lev 26:30; Kg1 3:2, Kg1 3:3, Kg1 15:14, Kg1 22:43; Psa 78:58; Eze 20:28, Eze 20:29
brake: Kg2 23:4; Deu 7:5, Deu 12:2, Deu 12:3; Jdg 6:25, Jdg 6:28; Kg1 15:12, Kg1 15:13; Ch2 19:3, Ch2 31:1; Ch2 33:3
images: Heb. statues
the brazen serpent: Num 21:8, Num 21:9; Joh 3:14, Joh 3:15
unto those days: Kg2 16:15
Nehushtan: That is, a piece of brass.
Geneva 1599
He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it (b) Nehushtan.
(b) That is "a piece of brass": thus he calls the serpent by contempt, which even though it was set up by the word of God, and miracles were wrought by it, when it was used for idolatry this good king destroyed it, not thinking it worthy to be called a serpent, but a piece of brass.
John Gill
He removed the high places,.... Which the best of the kings of Judah never attempted, and which is observed of them to their discredit:
and broke the images, and cut down the groves; the idols his father set up and served, 4Kings 16:4, groves and idols in them, were early instances of idolatry; See Gill on Judg 3:7, and their use for temples are still continued, not only among some Indian nations (l), but among some Christians in the northern parts of Europe (m):
and brake in pieces the brazen serpent that Moses had made; which he made in the wilderness, and which was brought by the children of Israel with them into the land of Canaan, and was kept as a memorial of the miracle wrought by looking to it, being laid up in some proper place where it had been preserved to this day:
for unto those days the children of Israel did burn incense to it not from the time it was brought into Canaan, nor even in later times, in the days of Asa and Jehoshaphat, who would never have suffered it; very probably this piece of idolatry began in the times of Ahaz, who encouraged everything of that kind: for this serpent they had a great veneration, being made by Moses, and a means in his time of healing the Israelites; and they imagined it might be of some service to them, in a way of mediation to God; and worthy of worship, having some degree of divinity, as Kimchi and Ben Gersom; but Laniado (n) excuses them from all show of idolatry, and supposes what they did was for the honour of God only; hence sprung the heresy of the Ophites, according to Theodoret:
and he called it Nehushtan; perceiving they were ensnared by it, and drawn into idolatry to it, by way of contempt he called it by this name, which signifies "brass"; suggesting that it was only a mere piece of brass, had no divinity in it, and could be of no service to them in divine things; and, that it might no longer be a snare to them, he broke it into pieces; and, as the Jews (o) say, ground it to powder, and scattered it to every wind, that there might be no remains of it.
(l) See Dampier's Voyage, vol. 1. p. 411. (m) Vid. Fabritii Bibliograph. Antiqu. c. 9. sect. 11. (n) Cli Yaker, fol. 538. 2. (o) T. Bab. Avodah Zarah, fol. 44. 1.
John Wesley
Serpent - The most of them, or such as the people most frequented: for all were not taken away, 4Kings 23:13-14, tho' his own father had set them up. We must never dishonour God, in honour to our earthly parents. Brazen serpent - Which had been hitherto kept as a memorial of God's mercy; but being now commonly abused to superstition, was destroyed. To it - Not doubtless as to a god, but only as to an instrument of God's mercy, by and through which, their adoration was directed to God, and given to that only for God's sake. Nehushtan - He said, this serpent, howsoever formerly honoured, and used by God as a sign of his grace, yet now it is nothing but a piece of brass which can do you neither good nor hurt.
Robert Jamieson, A. R. Fausset and David Brown
HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
He removed the high places and brake the images, &c.--The methods adopted by this good king for extirpating idolatry, and accomplishing a thorough reformation in religion, are fully detailed (2Chron 20:3; 2Chron 31:19). But they are indicated very briefly, and in a sort of passing allusion.
brake in pieces the brazen serpent--The preservation of this remarkable relic of antiquity (Num 21:5-10) might, like the pot of manna and Aaron's rod, have remained an interesting and instructive monument of the divine goodness and mercy to the Israelites in the wilderness: and it must have required the exercise of no small courage and resolution to destroy it. But in the progress of degeneracy it had become an object of idolatrous worship and as the interests of true religion rendered its demolition necessary, Hezekiah, by taking this bold step, consulted both the glory of God and the good of his country.
unto those days the children of Israel did burn incense to it--It is not to be supposed that this superstitious reverence had been paid to it ever since the time of Moses, for such idolatry would not have been tolerated either by David or by Solomon in the early part of his reign, by Asa or Jehoshaphat had they been aware of such a folly. But the probability is, that the introduction of this superstition does not date earlier than the time when the family of Ahab, by their alliance with the throne of Judah, exercised a pernicious influence in paving the way for all kinds of idolatry. It is possible, however, as some think, that its origin may have arisen out of a misapprehension of Moses' language (Num 21:8). Serpent-worship, how revolting soever it may appear, was an extensively diffused form of idolatry; and it would obtain an easier reception in Israel because many of the neighboring nations, such as the Egyptians and Phœnicians, adored idol gods in the form of serpents as the emblems of health and immortality.
18:518:5: ՚Ի Տէր Աստուած Իսրայէլի յուսացաւ. եւ յետ նորա նման նմա ո՛չ եղեւ յամենայն թագաւորս Յուդայ, եւ յեղեալսն յառաջագոյն քան զնա։
5 Նա իր յոյսը կապեց Իսրայէլի Տէր Աստծու հետ, եւ նրա նմանը չեղաւ Յուդայի երկրի ո՛չ յաջորդ, ո՛չ էլ նախորդ բոլոր թագաւորների մէջ:
5 Անիկա Իսրայէլի Տէր Աստուծոյն ապաւինեցաւ եւ անկէ ետքը Յուդայի բոլոր թագաւորներուն մէջ անոր նմանը չեղաւ, ոչ ալ անկէ առաջ եղողներուն մէջ։
Ի Տէր Աստուած Իսրայելի յուսացաւ. եւ յետ նորա նման նմա ոչ եղեւ յամենայն թագաւորս Յուդայ եւ յեղեալսն յառաջագոյն քան զնա:

18:5: ՚Ի Տէր Աստուած Իսրայէլի յուսացաւ. եւ յետ նորա նման նմա ո՛չ եղեւ յամենայն թագաւորս Յուդայ, եւ յեղեալսն յառաջագոյն քան զնա։
5 Նա իր յոյսը կապեց Իսրայէլի Տէր Աստծու հետ, եւ նրա նմանը չեղաւ Յուդայի երկրի ո՛չ յաջորդ, ո՛չ էլ նախորդ բոլոր թագաւորների մէջ:
5 Անիկա Իսրայէլի Տէր Աստուծոյն ապաւինեցաւ եւ անկէ ետքը Յուդայի բոլոր թագաւորներուն մէջ անոր նմանը չեղաւ, ոչ ալ անկէ առաջ եղողներուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
18:518:5 На Господа Бога Израилева уповал он; и такого, как он, не было между всеми царями Иудейскими и после него и прежде него.
18:5 ἐν εν in κυρίῳ κυριος lord; master θεῷ θεος God Ισραηλ ισραηλ.1 Israel ἤλπισεν ελπιζω hope καὶ και and; even μετ᾿ μετα with; amid αὐτὸν αυτος he; him οὐκ ου not ἐγενήθη γινομαι happen; become ὅμοιος ομοιος like; similar to αὐτῷ αυτος he; him ἐν εν in βασιλεῦσιν βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐν εν in τοῖς ο the γενομένοις γινομαι happen; become ἔμπροσθεν εμπροσθεν in front; before αὐτοῦ αυτος he; him
18:5 בַּ ba בְּ in יהוָ֥ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s) יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בָּטָ֑ח bāṭˈāḥ בטח trust וְ wᵊ וְ and אַחֲרָ֞יו ʔaḥᵃrˈāʸw אַחַר after לֹא־ lō- לֹא not הָיָ֣ה hāyˈā היה be כָמֹ֗הוּ ḵāmˈōhû כְּמֹו like בְּ bᵊ בְּ in כֹל֙ ḵˌōl כֹּל whole מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָי֖וּ hāyˌû היה be לְ lᵊ לְ to פָנָֽיו׃ fānˈāʸw פָּנֶה face
18:5. in Domino Deo Israhel speravit itaque post eum non fuit similis ei de cunctis regibus Iuda sed neque in his qui ante eum fueruntHe trusted in the Lord, the God of Israel: so that after him there was none like him among all the kings of Juda, nor any of them that were before him:
5. He trusted in the LORD, the God of Israel; so that after him was none like him among all the kings of Judah, nor that were before him.
18:5. He hoped in the Lord, the God of Israel. And after him, there was no one similar to him, among all the kings of Judah, nor even among any of those who were before him.
18:5. He trusted in the LORD God of Israel; so that after him was none like him among all the kings of Judah, nor [any] that were before him.
He trusted in the LORD God of Israel; so that after him was none like him among all the kings of Judah, nor [any] that were before him:

18:5 На Господа Бога Израилева уповал он; и такого, как он, не было между всеми царями Иудейскими и после него и прежде него.
18:5
ἐν εν in
κυρίῳ κυριος lord; master
θεῷ θεος God
Ισραηλ ισραηλ.1 Israel
ἤλπισεν ελπιζω hope
καὶ και and; even
μετ᾿ μετα with; amid
αὐτὸν αυτος he; him
οὐκ ου not
ἐγενήθη γινομαι happen; become
ὅμοιος ομοιος like; similar to
αὐτῷ αυτος he; him
ἐν εν in
βασιλεῦσιν βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐν εν in
τοῖς ο the
γενομένοις γινομαι happen; become
ἔμπροσθεν εμπροσθεν in front; before
αὐτοῦ αυτος he; him
18:5
בַּ ba בְּ in
יהוָ֥ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s)
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בָּטָ֑ח bāṭˈāḥ בטח trust
וְ wᵊ וְ and
אַחֲרָ֞יו ʔaḥᵃrˈāʸw אַחַר after
לֹא־ lō- לֹא not
הָיָ֣ה hāyˈā היה be
כָמֹ֗הוּ ḵāmˈōhû כְּמֹו like
בְּ bᵊ בְּ in
כֹל֙ ḵˌōl כֹּל whole
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וַ wa וְ and
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָי֖וּ hāyˌû היה be
לְ lᵊ לְ to
פָנָֽיו׃ fānˈāʸw פָּנֶה face
18:5. in Domino Deo Israhel speravit itaque post eum non fuit similis ei de cunctis regibus Iuda sed neque in his qui ante eum fuerunt
He trusted in the Lord, the God of Israel: so that after him there was none like him among all the kings of Juda, nor any of them that were before him:
18:5. He hoped in the Lord, the God of Israel. And after him, there was no one similar to him, among all the kings of Judah, nor even among any of those who were before him.
18:5. He trusted in the LORD God of Israel; so that after him was none like him among all the kings of Judah, nor [any] that were before him.
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Adam Clarke: Commentary on the Bible - 1831
18:5: He trusted in the Lord - See the character of this good king:
1. He trusted in the Lord God of Israel;
2. He clave to the Lord;
3. He was steady in his religion; he departed not from following the Lord;
4. He kept God's commandments. And what were the consequences?
1. The Lord was with him;
2. He prospered whithersoever he went.
4 Kings (2 Kings) 18:8
Albert Barnes: Notes on the Bible - 1834
18:5: After him was none like him - The same is said of Josiah (marginal reference). The phrase was probably proverbial, and was not taken to mean more than we mean when we say that such and such a king was one of singular piety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:5: trusted: Kg2 19:10; Ch2 32:7, Ch2 32:8; Job 13:15; Psa 13:5, Psa 27:1, Psa 27:2, Psa 46:1, Psa 46:2, Psa 84:12; Psa 146:5, Psa 146:6; Jer 17:7, Jer 17:8; Mat 27:43; Eph 1:12
after him: Kg2 19:15-19, Kg2 23:25; Ch2 14:11, Ch2 16:7-9, Ch2 20:20, Ch2 20:35
John Gill
He trusted in the Lord God of Israel,.... To be his protector and defender, and had no dependence on idols as an arm of flesh; the Targum is, he trusted in the Word of the Lord God; not in Nehushtan, but in him the brasen serpent was a type of, even in the Word and Son of God, his alone Saviour and Redeemer:
so that after him was none like him among all the kings of Judah: for though Josiah was like him in some things, yet not in all:
nor any that were before him; from the times of the division of the kingdoms of Israel and Judah; and Ben Gersom and Abarbinel think that David and Solomon are not to be excepted; David sinning in the case of Uriah, and Solomon falling into idolatry, crimes that Hezekiah was not guilty of.
John Wesley
Trusted - Without calling in foreign succours to establish or help him; which his father Ahaz did; and before him Asa. Before him - Of the kings of Judah only; for David and Solomon were kings of all Israel. The like is said of Josiah, 4Kings 23:25. Each of them, excelled the other in several respects. Hezekiah in this, that he fell upon this work in the beginning of his reign, which Josiah did not, and with no less resolution, undertaking to do that which none of his predecessors durst do, even to remove the high places, wherein Josiah did only follow his example.
Robert Jamieson, A. R. Fausset and David Brown
He trusted in the Lord God of Israel--without invoking the aid or purchasing the succor of foreign auxiliaries like Asa (3Kings 15:18-19) and Ahaz (4Kings 16:17; Isa. 7:1-25).
so that after him was none like him among all the kings of Judah--Of course David and Solomon are excepted, they having had the sovereignty of the whole country. In the petty kingdom of Judah, Josiah alone had a similar testimony borne to him (4Kings 23:25). But even he was surpassed by Hezekiah, who set about a national reformation at the beginning of his reign, which Josiah did not. The pious character and the excellent course of Hezekiah was prompted, among other secondary influences, by a sense of the calamities his father's wicked career had brought on the country, as well as by the counsels of Isaiah.
18:618:6: Յարեցա՛ւ ՚ի Տէր, եւ ո՛չ մեկնեցաւ ՚ի գնացից նորա. եւ պահեաց զպատուիրանս նորա զոր պատուիրեաց Մովսէս։
6 Նա Տիրոջն ապաւինեց, նրա ճանապարհից չխոտորուեց, պահեց Մովսէսին պատգամուած պատուիրանները,
6 Տէրոջը յարեցաւ եւ անոր ետեւէն չխոտորեցաւ։ Տէրոջը Մովսէսին պատուիրած պատուիրանքները պահեց։
Յարեցաւ ի Տէր եւ ոչ մեկնեցաւ ի գնացից նորա, եւ պահեաց զպատուիրանս նորա զոր պատուիրեաց [279]Մովսէս:

18:6: Յարեցա՛ւ ՚ի Տէր, եւ ո՛չ մեկնեցաւ ՚ի գնացից նորա. եւ պահեաց զպատուիրանս նորա զոր պատուիրեաց Մովսէս։
6 Նա Տիրոջն ապաւինեց, նրա ճանապարհից չխոտորուեց, պահեց Մովսէսին պատգամուած պատուիրանները,
6 Տէրոջը յարեցաւ եւ անոր ետեւէն չխոտորեցաւ։ Տէրոջը Մովսէսին պատուիրած պատուիրանքները պահեց։
zohrab-1805▾ eastern-1994▾ western am▾
18:618:6 И прилепился он к Господу и не отступал от Него, и соблюдал заповеди Его, какие заповедал Господь Моисею.
18:6 καὶ και and; even ἐκολλήθη κολλαω cling; join τῷ ο the κυρίῳ κυριος lord; master οὐκ ου not ἀπέστη αφιστημι distance; keep distance ὄπισθεν οπισθεν from behind; in back of αὐτοῦ αυτος he; him καὶ και and; even ἐφύλαξεν φυλασσω guard; keep τὰς ο the ἐντολὰς εντολη direction; injunction αὐτοῦ αυτος he; him ὅσας οσος as much as; as many as ἐνετείλατο εντελλομαι direct; enjoin Μωυσῇ μωσευς Mōseus; Mosefs
18:6 וַ wa וְ and יִּדְבַּק֙ yyiḏbˌaq דבק cling, cleave to בַּֽ bˈa בְּ in יהוָ֔ה [yhwˈāh] יְהוָה YHWH לֹא־ lō- לֹא not סָ֖ר sˌār סור turn aside מֵ mē מִן from אַֽחֲרָ֑יו ʔˈaḥᵃrˈāʸw אַחַר after וַ wa וְ and יִּשְׁמֹר֙ yyišmˌōr שׁמר keep מִצְוֹתָ֔יו miṣwōṯˈāʸw מִצְוָה commandment אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
18:6. et adhesit Domino et non recessit a vestigiis eius fecitque mandata eius quae praeceperat Dominus MosiAnd he stuck to the Lord, and departed not from his steps, but kept his commandments, which the Lord commanded Moses.
6. For he clave to the LORD, he departed not from following him, but kept his commandments, which the LORD commanded Moses.
18:6. And he clung to the Lord, and he did not withdraw from his footsteps, and he carried out his commandments, which the Lord had instructed to Moses.
18:6. For he clave to the LORD, [and] departed not from following him, but kept his commandments, which the LORD commanded Moses.
For he clave to the LORD, [and] departed not from following him, but kept his commandments, which the LORD commanded Moses:

18:6 И прилепился он к Господу и не отступал от Него, и соблюдал заповеди Его, какие заповедал Господь Моисею.
18:6
καὶ και and; even
ἐκολλήθη κολλαω cling; join
τῷ ο the
κυρίῳ κυριος lord; master
οὐκ ου not
ἀπέστη αφιστημι distance; keep distance
ὄπισθεν οπισθεν from behind; in back of
αὐτοῦ αυτος he; him
καὶ και and; even
ἐφύλαξεν φυλασσω guard; keep
τὰς ο the
ἐντολὰς εντολη direction; injunction
αὐτοῦ αυτος he; him
ὅσας οσος as much as; as many as
ἐνετείλατο εντελλομαι direct; enjoin
Μωυσῇ μωσευς Mōseus; Mosefs
18:6
וַ wa וְ and
יִּדְבַּק֙ yyiḏbˌaq דבק cling, cleave to
בַּֽ bˈa בְּ in
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
לֹא־ lō- לֹא not
סָ֖ר sˌār סור turn aside
מֵ מִן from
אַֽחֲרָ֑יו ʔˈaḥᵃrˈāʸw אַחַר after
וַ wa וְ and
יִּשְׁמֹר֙ yyišmˌōr שׁמר keep
מִצְוֹתָ֔יו miṣwōṯˈāʸw מִצְוָה commandment
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
צִוָּ֥ה ṣiwwˌā צוה command
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
18:6. et adhesit Domino et non recessit a vestigiis eius fecitque mandata eius quae praeceperat Dominus Mosi
And he stuck to the Lord, and departed not from his steps, but kept his commandments, which the Lord commanded Moses.
18:6. And he clung to the Lord, and he did not withdraw from his footsteps, and he carried out his commandments, which the Lord had instructed to Moses.
18:6. For he clave to the LORD, [and] departed not from following him, but kept his commandments, which the LORD commanded Moses.
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Albert Barnes: Notes on the Bible - 1834
18:6: Other good kings, as Solomon, Jehoshaphat, Joash, and Amaziah, had fallen away in their later years. Hezekiah remained firm to the last. The phrase "cleaving to God" is frequent in Deuteronomy, but rare elsewhere.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:6: he clave: None of the kings of Judah, from the time of the division of the kingdom, equalled Hezekiah in the stedfastness and simplicity of his dependence upon the Lord; in which he aspired to an equality with his progenitor David, who had reigned over the whole land. Even Asa, through weakness of faith, sought the assistance of a heathen prince; and Jehoshaphat formed an alliance with idolatrous Ahab; but Hezekiah clave to the Lord, in entire confidence and unreserved obedience, to the end of his life. Deu 10:20; Jos 23:8; Act 11:23
from following him: Heb. from after him
kept: Kg2 17:13, Kg2 17:16, Kg2 17:19; Jer 11:4; Joh 14:15, Joh 14:21, Joh 15:10, Joh 15:14; Jo1 5:3
John Gill
For he clave to the Lord,.... To his worship and service; to the fear of the Lord, as the Targum:
and departed not from following him; from his worship, as the same paraphrase:
but kept his commandments, which the Lord commanded Moses; both moral, ceremonial, and judicial.
18:718:7: Եւ էր Տէր ընդ նմա. յամենայնի զոր ինչ առնէր՝ խելամո՛ւտ լինէր։ Եւ նշկահեաց զարքայն Ասորեստանի եւ ո՛չ ծառայեաց նմա[3975]. [3975] Այլք. Զոր ինչ եւ առնէր՝ խելամուտ։
7 ուստի Տէրը նրա հետ էր, եւ Եզեկիան ինչ որ անում էր, խելամտօրէն էր անում: Նա ապստամբեց Ասորեստանի արքայի դէմ, չծառայեց նրան,
7 Ուստի Տէրը անոր հետ էր եւ ուր որ երթար յաջողութիւն կը գտնէր։ Ասորեստանի թագաւորէն ապստամբեցաւ ու անոր ծառայութիւն չըրաւ։
Եւ էր Տէր ընդ նմա, յամենայնի զոր ինչ եւ առնէր` խելամուտ լինէր, եւ նշկահեաց զարքայն Ասորեստանի եւ ոչ ծառայեաց նմա:

18:7: Եւ էր Տէր ընդ նմա. յամենայնի զոր ինչ առնէր՝ խելամո՛ւտ լինէր։ Եւ նշկահեաց զարքայն Ասորեստանի եւ ո՛չ ծառայեաց նմա[3975].
[3975] Այլք. Զոր ինչ եւ առնէր՝ խելամուտ։
7 ուստի Տէրը նրա հետ էր, եւ Եզեկիան ինչ որ անում էր, խելամտօրէն էր անում: Նա ապստամբեց Ասորեստանի արքայի դէմ, չծառայեց նրան,
7 Ուստի Տէրը անոր հետ էր եւ ուր որ երթար յաջողութիւն կը գտնէր։ Ասորեստանի թագաւորէն ապստամբեցաւ ու անոր ծառայութիւն չըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:718:7 И был Господь с ним: везде, куда он ни ходил, поступал он благоразумно. И отложился он от царя Ассирийского, и не стал служить ему.
18:7 καὶ και and; even ἦν ειμι be κύριος κυριος lord; master μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἐν εν in πᾶσιν πας all; every οἷς ος who; what ἐποίει ποιεω do; make συνῆκεν συνιημι comprehend καὶ και and; even ἠθέτησεν αθετεω displace; put off ἐν εν in τῷ ο the βασιλεῖ βασιλευς monarch; king Ἀσσυρίων ασσυριος and; even οὐκ ου not ἐδούλευσεν δουλευω give allegiance; subject αὐτῷ αυτος he; him
18:7 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עִמֹּ֔ו ʕimmˈô עִם with בְּ bᵊ בְּ in כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יֵצֵ֖א yēṣˌē יצא go out יַשְׂכִּ֑יל yaśkˈîl שׂכל prosper וַ wa וְ and יִּמְרֹ֥ד yyimrˌōḏ מרד rebel בְּ bᵊ בְּ in מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur וְ wᵊ וְ and לֹ֥א lˌō לֹא not עֲבָדֹֽו׃ ʕᵃvāḏˈô עבד work, serve
18:7. unde et erat Dominus cum eo et in cunctis ad quae procedebat sapienter se agebat rebellavit quoque contra regem Assyriorum et non servivit eiWherefore the Lord also was with him, and in all things, to which he went forth, he behaved himself wisely. And he rebelled against the king of the Assyrians, and served him not.
7. And the LORD was with him; whithersoever he went forth he prospered: and he rebelled against the king of Assyria, and served him not.
18:7. Therefore, the Lord was also with him. And he conducted himself wisely in all the things to which he went forth. Also, he rebelled against the king of the Assyrians, and he did not serve him.
18:7. And the LORD was with him; [and] he prospered whithersoever he went forth: and he rebelled against the king of Assyria, and served him not.
And the LORD was with him; [and] he prospered whithersoever he went forth: and he rebelled against the king of Assyria, and served him not:

18:7 И был Господь с ним: везде, куда он ни ходил, поступал он благоразумно. И отложился он от царя Ассирийского, и не стал служить ему.
18:7
καὶ και and; even
ἦν ειμι be
κύριος κυριος lord; master
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἐν εν in
πᾶσιν πας all; every
οἷς ος who; what
ἐποίει ποιεω do; make
συνῆκεν συνιημι comprehend
καὶ και and; even
ἠθέτησεν αθετεω displace; put off
ἐν εν in
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Ἀσσυρίων ασσυριος and; even
οὐκ ου not
ἐδούλευσεν δουλευω give allegiance; subject
αὐτῷ αυτος he; him
18:7
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עִמֹּ֔ו ʕimmˈô עִם with
בְּ bᵊ בְּ in
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יֵצֵ֖א yēṣˌē יצא go out
יַשְׂכִּ֑יל yaśkˈîl שׂכל prosper
וַ wa וְ and
יִּמְרֹ֥ד yyimrˌōḏ מרד rebel
בְּ bᵊ בְּ in
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
עֲבָדֹֽו׃ ʕᵃvāḏˈô עבד work, serve
18:7. unde et erat Dominus cum eo et in cunctis ad quae procedebat sapienter se agebat rebellavit quoque contra regem Assyriorum et non servivit ei
Wherefore the Lord also was with him, and in all things, to which he went forth, he behaved himself wisely. And he rebelled against the king of the Assyrians, and served him not.
18:7. Therefore, the Lord was also with him. And he conducted himself wisely in all the things to which he went forth. Also, he rebelled against the king of the Assyrians, and he did not serve him.
18:7. And the LORD was with him; [and] he prospered whithersoever he went forth: and he rebelled against the king of Assyria, and served him not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
18:7: The Lord was with him - This had been said of no king since David (marginal reference). The phrase is very emphatic. The general prosperity of Hezekiah is set forth at some length by the author of Chronicles Ch2 32:23, Ch2 32:27-29. His great influence among the nations bordering on the northern kingdom, was the cause of the first expedition of Sennacherib against him, the Ekronites having expelled an Assyrian viceroy from their city, and delivered him to Hezekiah for safe keeping: an expedition which did not very long precede that of Kg2 18:13, which fell toward the close of Hezekiah's long reign.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:7: And the Lord: Gen 21:22, Gen 39:2, Gen 39:3; Sa1 18:14; Ch2 15:2; Psa 46:11, Psa 60:12; Mat 1:23; Mat 28:20; Act 7:9, Act 7:10
he prospered: Gen 39:2; Sa1 18:5, Sa1 18:14 *marg. Sa2 8:6, Sa2 8:14; Ch2 31:21, Ch2 32:30; Psa 1:3, Psa 60:12; Rom 8:31
rebelled: Kg2 18:20, Kg2 16:7
John Gill
And the Lord was with him,.... The Word of the Lord was for his help, as the Targum:
and he prospered whithersoever he went forth; that is, to war:
and he rebelled against the king of Assyria: which is explained in the next clause:
and served him not; he refused to be his servant, as his father Ahaz had been, 4Kings 16:7, to which he was not obliged by any agreement of his; and, if it was in his power, might lawfully shake off his yoke, which is all that is meant by rebelling against him; he refused to be tributary to him.
John Wesley
Rebelled - He shook off that yoke of subjection, to which his father had wickedly submitted, and reassumed that full and independent sovereignty which God had settled in the house of David. And Hezekiah's case differs much from that of Zedekiah, who is blamed for rebellion against the king of Babylon, both because he had engaged himself by a solemn oath and covenant, which we do not read of Ahaz; and because he broke the covenant which he himself had made; and because God had actually given the dominion of his own land and people to the king of Babylon, and commanded both Zedekiah and his people to submit to him. And whereas Hezekiah is here said to rebel; that word implies, only a defection from that subjection which had been performed to another; which sometimes may be justly done, and therefore that word doth not necessarily prove this to be a sin. And that it was not a sin in him, seems certain, because God owned and assisted him therein; and did not at all reprove him for it, in that message which he sent to him by Isaiah, nor afterwards, though he did particularly reprove him, for his vain - glory, and ostentation, 2Chron 32:25-26.
Robert Jamieson, A. R. Fausset and David Brown
he rebelled against the king of Assyria--that is, the yearly tribute his father had stipulated to pay, he, with imprudent haste, withdrew. Pursuing the policy of a truly theocratic sovereign, he was, through the divine blessing which rested on his government, raised to a position of great public and national strength. Shalmaneser had withdrawn from Palestine, being engaged perhaps in a war with Tyre, or probably he was dead. Assuming, consequently, that full independent sovereignty which God had settled on the house of David, he both shook off the Assyrian yoke, and, by an energetic movement against the Philistines, recovered from that people the territory which they had taken from his father Ahaz (2Chron 28:18).
18:818:8: եւ նա եհար զայլազգիսն մինչեւ ցԳազայ եւ մինչեւ ցսահմանս նորա, յաշտարակէ պահապանացն մինչեւ ցքաղաքն ամուր։
8 այլազգիներին քշեց մինչեւ Գազա եւ նրա սահմանները, Պահապանների աշտարակից մինչեւ պարսպապատ քաղաքը:
8 Անիկա Փղշտացիները զարկաւ մինչեւ Գազա ու անոր սահմանները՝ պահապաններու աշտարակէն մինչեւ պարսպապատ քաղաքը։
Նա եհար [280]զայլազգիսն մինչեւ ցԳազա եւ մինչեւ ցսահմանս նորա, յաշտարակէ պահապանացն մինչեւ ցքաղաքն ամուր:

18:8: եւ նա եհար զայլազգիսն մինչեւ ցԳազայ եւ մինչեւ ցսահմանս նորա, յաշտարակէ պահապանացն մինչեւ ցքաղաքն ամուր։
8 այլազգիներին քշեց մինչեւ Գազա եւ նրա սահմանները, Պահապանների աշտարակից մինչեւ պարսպապատ քաղաքը:
8 Անիկա Փղշտացիները զարկաւ մինչեւ Գազա ու անոր սահմանները՝ պահապաններու աշտարակէն մինչեւ պարսպապատ քաղաքը։
zohrab-1805▾ eastern-1994▾ western am▾
18:818:8 Он поразил Филистимлян до Газы и в пределах ее, от сторожевой башни до укрепленного города.
18:8 αὐτὸς αυτος he; him ἐπάταξεν πατασσω pat; impact τοὺς ο the ἀλλοφύλους αλλοφυλος foreigner ἕως εως till; until Γάζης γαζα Gaza καὶ και and; even ἕως εως till; until ὁρίου οριον frontier αὐτῆς αυτος he; him ἀπὸ απο from; away πύργου πυργος tower φυλασσόντων φυλασσω guard; keep καὶ και and; even ἕως εως till; until πόλεως πολις city ὀχυρᾶς οχυρος firm; lasting
18:8 הֽוּא־ hˈû- הוּא he הִכָּ֧ה hikkˈā נכה strike אֶת־ ʔeṯ- אֵת [object marker] פְּלִשְׁתִּ֛ים pᵊlištˈîm פְּלִשְׁתִּי Philistine עַד־ ʕaḏ- עַד unto עַזָּ֖ה ʕazzˌā עַזָּה Gaza וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] גְּבוּלֶ֑יהָ gᵊvûlˈeʸhā גְּבוּל boundary מִ mi מִן from מִּגְדַּ֥ל mmiḡdˌal מִגְדָּל tower נֹוצְרִ֖ים nôṣᵊrˌîm נצר watch עַד־ ʕaḏ- עַד unto עִ֥יר ʕˌîr עִיר town מִבְצָֽר׃ פ mivṣˈār . f מִבְצָר fortification
18:8. ipse percussit Philistheos usque Gazam et omnes terminos eorum a turre custodum usque ad civitatem muratamHe smote the Philistines as far as Gaza, and all their borders, from the tower of the watchmen to the fenced city.
8. He smote the Philistines unto Gaza and the borders thereof, from the tower of the watchmen to the fenced city.
18:8. He struck the Philistines as far as Gaza, and in all their borders, from the tower of the watchmen to the fortified city.
18:8. He smote the Philistines, [even] unto Gaza, and the borders thereof, from the tower of the watchmen to the fenced city.
He smote the Philistines, [even] unto Gaza, and the borders thereof, from the tower of the watchmen to the fenced city:

18:8 Он поразил Филистимлян до Газы и в пределах ее, от сторожевой башни до укрепленного города.
18:8
αὐτὸς αυτος he; him
ἐπάταξεν πατασσω pat; impact
τοὺς ο the
ἀλλοφύλους αλλοφυλος foreigner
ἕως εως till; until
Γάζης γαζα Gaza
καὶ και and; even
ἕως εως till; until
ὁρίου οριον frontier
αὐτῆς αυτος he; him
ἀπὸ απο from; away
πύργου πυργος tower
φυλασσόντων φυλασσω guard; keep
καὶ και and; even
ἕως εως till; until
πόλεως πολις city
ὀχυρᾶς οχυρος firm; lasting
18:8
הֽוּא־ hˈû- הוּא he
הִכָּ֧ה hikkˈā נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
פְּלִשְׁתִּ֛ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
עַד־ ʕaḏ- עַד unto
עַזָּ֖ה ʕazzˌā עַזָּה Gaza
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
גְּבוּלֶ֑יהָ gᵊvûlˈeʸhā גְּבוּל boundary
מִ mi מִן from
מִּגְדַּ֥ל mmiḡdˌal מִגְדָּל tower
נֹוצְרִ֖ים nôṣᵊrˌîm נצר watch
עַד־ ʕaḏ- עַד unto
עִ֥יר ʕˌîr עִיר town
מִבְצָֽר׃ פ mivṣˈār . f מִבְצָר fortification
18:8. ipse percussit Philistheos usque Gazam et omnes terminos eorum a turre custodum usque ad civitatem muratam
He smote the Philistines as far as Gaza, and all their borders, from the tower of the watchmen to the fenced city.
18:8. He struck the Philistines as far as Gaza, and in all their borders, from the tower of the watchmen to the fortified city.
18:8. He smote the Philistines, [even] unto Gaza, and the borders thereof, from the tower of the watchmen to the fenced city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:8: From the tower of the watchmen - See the same words, Kg2 17:9 (note). It seems a proverbial mode of expression: he reduced every kind of fortification; nothing was able to stand before him.
4 Kings (2 Kings) 18:9
Albert Barnes: Notes on the Bible - 1834
18:8: Sargon had established the complete dominion of Assyria over the Philistines. Hence, the object of Hezekiah's Philistine campaign was not so much conquest as opposition to the Assyrian power. How successful it was is indicated in the Assyrian records by the number of towns in this quarter which Sennacherib recovered before he proceeded against Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:8: the Philistines: Ch1 4:41; Ch2 28:18; Isa 14:29
Gaza: Heb. Azzah
from the tower: Kg2 17:9; Ch2 26:10; Isa 5:2
Geneva 1599
He smote the Philistines, [even] unto Gaza, and the borders thereof, (c) from the tower of the watchmen to the fenced city.
(c) Read (4Kings 17:9).
John Gill
He smote the Philistines even unto Gaza, and the borders thereof,.... Who in his father's time had invaded Judah, and taken many cities and towns in it, which Hezekiah now recovered, and drove them to their own territories, of which Gaza was one; see 2Chron 28:18.
from the tower of the watchmen to the fenced city; that is, places both great and small, cities, towns, and villages; of this phrase, see 4Kings 17:9.
18:918:9: Եւ եղեւ յամի չորրորդի Եզեկիա արքայի. ա՛յն է ամ եւթներորդ Ովսեայ՝ որդւոյ Ելայ արքայի Իսրայէլի, ել Սաղմանասար արքայ Ասորեստանեաց ՚ի վերայ Սամարեայ, եւ պաշարէր զնա[3976]. [3976] Ոմանք. Ել Սաղմանասար... ՚ի Սամարիա։
9 Եզեկիա արքայի թագաւորութեան չորրորդ տարում, այսինքն՝ Իսրայէլի Եղա արքայի որդի Օսէէի թագաւորութեան եօթներորդ տարում Ասորեստանի արքայ Սաղմանասարը ելաւ Սամարիայի դէմ, պաշարեց այն եւ երեք տարի անց քաղաքը գրաւեց:
9 Եզեկիա թագաւորին չորրորդ տարին, որ Իսրայէլի թագաւորին՝ Էլայի որդիին Ովսէէին՝ եօթներորդ տարին էր, Ասորեստանի Սաղմանասար թագաւորը Սամարիայի վրայ յարձակեցաւ ու զանիկա պաշարեց։
Եւ եղեւ յամին չորրորդի Եզեկեայ արքայի, այն է ամ եւթներորդ Ովսեայ որդւոյ Եղայ արքայի Իսրայելի, ել Սաղմանասար արքայ Ասորեստանեայց ի վերայ Սամարիայ, եւ պաշարեաց զնա:

18:9: Եւ եղեւ յամի չորրորդի Եզեկիա արքայի. ա՛յն է ամ եւթներորդ Ովսեայ՝ որդւոյ Ելայ արքայի Իսրայէլի, ել Սաղմանասար արքայ Ասորեստանեաց ՚ի վերայ Սամարեայ, եւ պաշարէր զնա[3976].
[3976] Ոմանք. Ել Սաղմանասար... ՚ի Սամարիա։
9 Եզեկիա արքայի թագաւորութեան չորրորդ տարում, այսինքն՝ Իսրայէլի Եղա արքայի որդի Օսէէի թագաւորութեան եօթներորդ տարում Ասորեստանի արքայ Սաղմանասարը ելաւ Սամարիայի դէմ, պաշարեց այն եւ երեք տարի անց քաղաքը գրաւեց:
9 Եզեկիա թագաւորին չորրորդ տարին, որ Իսրայէլի թագաւորին՝ Էլայի որդիին Ովսէէին՝ եօթներորդ տարին էր, Ասորեստանի Սաղմանասար թագաւորը Սամարիայի վրայ յարձակեցաւ ու զանիկա պաշարեց։
zohrab-1805▾ eastern-1994▾ western am▾
18:918:9 В четвертый год царя Езекии, то есть в седьмой год Осии, сына Илы, царя Израильского, пошел Салманассар, царь Ассирийский, на Самарию, и осадил ее,
18:9 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἔτει ετος year τῷ ο the τετάρτῳ τεταρτος fourth βασιλεῖ βασιλευς monarch; king Εζεκια εζεκιας Ezekias αὐτὸς αυτος he; him ἐνιαυτὸς ενιαυτος cycle; period ὁ ο the ἕβδομος εβδομος seventh τῷ ο the Ωσηε ωσηε Hōsēe; Osie υἱῷ υιος son Ηλα ηλα monarch; king Ισραηλ ισραηλ.1 Israel ἀνέβη αναβαινω step up; ascend Σαλαμανασσαρ σαλαμανασσαρ monarch; king Ἀσσυρίων ασσυριος in; on Σαμάρειαν σαμαρεια Samareia; Samaria καὶ και and; even ἐπολιόρκει πολιορκεω in; on αὐτήν αυτος he; him
18:9 וַֽ wˈa וְ and יְהִ֞י yᵊhˈî היה be בַּ ba בְּ in † הַ the שָּׁנָ֤ה ššānˈā שָׁנָה year הָֽ hˈā הַ the רְבִיעִית֙ rᵊvîʕîṯ רְבִיעִי fourth לַ la לְ to † הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king חִזְקִיָּ֔הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah הִ֚יא ˈhî הִיא she הַ ha הַ the שָּׁנָ֣ה ššānˈā שָׁנָה year הַ ha הַ the שְּׁבִיעִ֔ית ššᵊvîʕˈîṯ שְׁבִיעִי seventh לְ lᵊ לְ to הֹושֵׁ֥עַ hôšˌēₐʕ הֹושֵׁעַ Hosea בֶּן־ ben- בֵּן son אֵלָ֖ה ʔēlˌā אֵלָה Elah מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel עָלָ֞ה ʕālˈā עלה ascend שַׁלְמַנְאֶ֧סֶר šalmanʔˈeser שַׁלְמַנְאֶסֶר Shalmaneser מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁ֛וּר ʔaššˈûr אַשּׁוּר Asshur עַל־ ʕal- עַל upon שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria וַ wa וְ and יָּ֥צַר yyˌāṣar צור bind עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
18:9. anno quarto regis Ezechiae qui erat annus septimus Osee filii Hela regis Israhel ascendit Salmanassar rex Assyriorum Samariam et obpugnavit eamIn the fourth year of king Ezechias, which was the seventh vear of Osee, the son of Ela, king of Israel, Salmanasar, king of the Assyrians, came up to Samaria, and besieged it,
9. And it came to pass in the fourth year of king Hezekiah, which was the seventh year of Hoshea son of Elah king of Israel, that Shalmaneser king of Assyria came up against Samaria, and besieged it.
18:9. In the fourth year of king Hezekiah, which was the seventh year of Hoshea, the son of Elah, the king of Israel: Shalmaneser, the king of the Assyrians, ascended to Samaria, and he fought against it,
18:9. And it came to pass in the fourth year of king Hezekiah, which [was] the seventh year of Hoshea son of Elah king of Israel, [that] Shalmaneser king of Assyria came up against Samaria, and besieged it.
And it came to pass in the fourth year of king Hezekiah, which [was] the seventh year of Hoshea son of Elah king of Israel, [that] Shalmaneser king of Assyria came up against Samaria, and besieged it:

18:9 В четвертый год царя Езекии, то есть в седьмой год Осии, сына Илы, царя Израильского, пошел Салманассар, царь Ассирийский, на Самарию, и осадил ее,
18:9
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
ἔτει ετος year
τῷ ο the
τετάρτῳ τεταρτος fourth
βασιλεῖ βασιλευς monarch; king
Εζεκια εζεκιας Ezekias
αὐτὸς αυτος he; him
ἐνιαυτὸς ενιαυτος cycle; period
ο the
ἕβδομος εβδομος seventh
τῷ ο the
Ωσηε ωσηε Hōsēe; Osie
υἱῷ υιος son
Ηλα ηλα monarch; king
Ισραηλ ισραηλ.1 Israel
ἀνέβη αναβαινω step up; ascend
Σαλαμανασσαρ σαλαμανασσαρ monarch; king
Ἀσσυρίων ασσυριος in; on
Σαμάρειαν σαμαρεια Samareia; Samaria
καὶ και and; even
ἐπολιόρκει πολιορκεω in; on
αὐτήν αυτος he; him
18:9
וַֽ wˈa וְ and
יְהִ֞י yᵊhˈî היה be
בַּ ba בְּ in
הַ the
שָּׁנָ֤ה ššānˈā שָׁנָה year
הָֽ hˈā הַ the
רְבִיעִית֙ rᵊvîʕîṯ רְבִיעִי fourth
לַ la לְ to
הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
חִזְקִיָּ֔הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
הִ֚יא ˈhî הִיא she
הַ ha הַ the
שָּׁנָ֣ה ššānˈā שָׁנָה year
הַ ha הַ the
שְּׁבִיעִ֔ית ššᵊvîʕˈîṯ שְׁבִיעִי seventh
לְ lᵊ לְ to
הֹושֵׁ֥עַ hôšˌēₐʕ הֹושֵׁעַ Hosea
בֶּן־ ben- בֵּן son
אֵלָ֖ה ʔēlˌā אֵלָה Elah
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עָלָ֞ה ʕālˈā עלה ascend
שַׁלְמַנְאֶ֧סֶר šalmanʔˈeser שַׁלְמַנְאֶסֶר Shalmaneser
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁ֛וּר ʔaššˈûr אַשּׁוּר Asshur
עַל־ ʕal- עַל upon
שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria
וַ wa וְ and
יָּ֥צַר yyˌāṣar צור bind
עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
18:9. anno quarto regis Ezechiae qui erat annus septimus Osee filii Hela regis Israhel ascendit Salmanassar rex Assyriorum Samariam et obpugnavit eam
In the fourth year of king Ezechias, which was the seventh vear of Osee, the son of Ela, king of Israel, Salmanasar, king of the Assyrians, came up to Samaria, and besieged it,
18:9. In the fourth year of king Hezekiah, which was the seventh year of Hoshea, the son of Elah, the king of Israel: Shalmaneser, the king of the Assyrians, ascended to Samaria, and he fought against it,
18:9. And it came to pass in the fourth year of king Hezekiah, which [was] the seventh year of Hoshea son of Elah king of Israel, [that] Shalmaneser king of Assyria came up against Samaria, and besieged it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-12: Здесь с почти буквальной точностью повторяется сказанное в XVII:3-6: о падении Израильского царства: может быть, сообщение об этом точном событии записано было не только в Израильские, но и в иудейские летописи, целью же повторения было указать, что благочестие Езекии и произведенные им религиозные реформы спасли Иудею от участи Самарии и дали Иудейскому царству силу противостоять напору ассирийцев.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Sennacherib Invades Judea. B. C. 726.

9 And it came to pass in the fourth year of king Hezekiah, which was the seventh year of Hoshea son of Elah king of Israel, that Shalmaneser king of Assyria came up against Samaria, and besieged it. 10 And at the end of three years they took it: even in the sixth year of Hezekiah, that is the ninth year of Hoshea king of Israel, Samaria was taken. 11 And the king of Assyria did carry away Israel unto Assyria, and put them in Halah and in Habor by the river of Gozan, and in the cities of the Medes: 12 Because they obeyed not the voice of the LORD their God, but transgressed his covenant, and all that Moses the servant of the LORD commanded, and would not hear them, nor do them. 13 Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them. 14 And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. 15 And Hezekiah gave him all the silver that was found in the house of the LORD, and in the treasures of the king's house. 16 At that time did Hezekiah cut off the gold from the doors of the temple of the LORD, and from the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.
The kingdom of Assyria had now grown considerable, though we never read of it till the last reign. Such changes there are in the affairs of nations and families: those that have been despicable become formidable, and those, on the contrary, are brought low that have made a great noise and figure. We have here an account,
I. Of the success of Shalmaneser, king of Assyria, against Israel, his besieging Samaria (v. 9), taking it (v. 10), and carrying the people into captivity (v. 11), with the reason why God brought this judgment upon them (v. 12): Because they obeyed not the voice of the Lord their God. This was related more largely in the foregoing chapter, but it is here repeated, 1. As that which stirred up Hezekiah and his people to purge out idolatry with so much zeal, because they saw the ruin which it brought upon Israel. When their neighbour's house was on fire, and their own in danger, it was time to cast away the accursed thing. 2. As that which Hezekiah much lamented, but had not strength to prevent. Though the ten tribes had revolted from, and often been vexatious to, the house of David, no longer ago than in his father's reign, yet being of the seed of Israel he could not be glad at their calamities. 3. As that which laid Hezekiah and his kingdom open to the king of Assyria, and made it much more easy for him to invade the land. It is said of the ten tribes here that they would neither hear God's commandments nor do them, v. 12. Many will be content to give God the hearing that will give him no more (Ezek. xxxiii. 31), but these, being resolved not to do their duty, did not care to hear of it.
II. Of the attempt of Sennacherib, the succeeding king of Assyria, against Judah, in which he was encouraged by his predecessor's success against Israel, whose honours he would vie with and whose victories he would push forward. The descent he made upon Judah was a great calamity to that kingdom, by which God would try the faith of Hezekiah and chastise the people, who are called a hypocritical nation (Isa. x. 6), because they did not comply with Hezekiah's reformation, nor willingly part with their idols, but kept them up in their hearts, and perhaps in their houses, though their high places were removed. Even times of reformation may prove troublesome times, made so by those that oppose it, and then the blame is laid upon the reformers. This calamity will appear great upon Hezekiah if we consider, 1. How much he lost of his country, v. 13. The king of Assyria took all or most of the fenced cities of Judah, the frontier-towns and the garrisons, and then all the rest fell into his hands of course. The confusion which the country was put into by this invasion is described by the prophet, Isa. x. 28-31. 2. How dearly he paid for his peace. He saw Jerusalem itself in danger of falling into the enemies' hand, as Samaria had done, and was willing to purchase its safety at the expense, (1.) Of a mean submission: "I have offended in denying the usual tribute, and am ready to make satisfaction as shall be demanded," v. 14. Where was Hezekiah's courage? Where his confidence in God? Why did he not advise with Isaiah before he sent this crouching message? (2.) Of a vast sum of money-300 talents of silver and thirty of gold (above 200,000l.), not to be paid annually, but as a present ransom. To raise this sum, he was forced not only to empty the public treasures (v. 15), but to take the golden plates off from the doors of the temple, and from the pillars, v. 16. Though the temple sanctified the gold which he had dedicated, yet, the necessity being urgent, he thought he might make as bold with that as his father David (whom he took for his pattern) did with the show-bread, and that it was neither impious nor imprudent to give a part for the preservation of the whole. His father Ahaz had plundered the temple in contempt of it, 2 Chron. xxviii. 24. He had repaid with interest what his father took; and now, with all due reverence, he only begged leave to borrow it again in an exigency and for a greater good, with a resolution to restore it in full as soon as he should be in a capacity to do so.
Adam Clarke: Commentary on the Bible - 1831
18:9: In the fourth year - This history has been already given, Kg2 17:3, etc.
4 Kings (2 Kings) 18:17
Albert Barnes: Notes on the Bible - 1834
18:9: These verses repeat the account given in the marginal reference. The extreme importance of the event may account for the double insertion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:9: am 3281, bc 723
the fourth year: Kg2 18:1, Kg2 17:4-6
Shalmaneser: 2Kings 17:3-23; Hos 10:14, Shalman
Carl Friedrich Keil and Franz Delitzsch

In 4Kings 18:9-12 the destruction of the kingdom of the ten tribes by Salmanasar, which has already been related according to the annals of the kingdom of Israel in 4Kings 17:3-6, is related once more according to the annals of the kingdom of Judah, in which this catastrophe is also introduced as an event that was memorable in relation to all the covenant-nation.
John Gill
And it came to pass in the fourth year of King Hezekiah,.... In the beginning of it:
which was the seventh year of Hoshea son of Elah king of Israel: the beginning of his seventh:
that Shalmaneser king of Assyria came up against Samaria, and besieged it; see 4Kings 17:5.
18:1018:10: եւ ա՛ռ զնա ՚ի կատարել ամաց երից, յամի վեցերորդի Եզեկիայ արքայի. ա՛յն ամ իններորդ էր Ովսեայ արքայի Իսրայէլի։ Ա՛ռ զՍամարիա[3977]. [3977] Այլք. Արքայի Իսրայէլի, առաւ Սամարիա, (11) եւ խաղա՛՛։
10 Եզեկիայի թագաւորութեան վեցերորդ տարում, այսինքն՝ Իսրայէլի արքայ Օսէէի թագաւորութեան իններորդ տարում Ասորեստանի արքան գրաւեց Սամարիան
10 Երեք տարիէն զանիկա առաւ։ Սամարիա Եզեկիայի վեցերորդ տարին (այսինքն Իսրայէլի թագաւորին Ովսէէին իններորդ տարին) առնուեցաւ։
եւ առ զնա ի կատարել ամաց երից, յամի վեցերորդի Եզեկեայ, այն ամ իններորդ էր Ովսեայ արքայի Իսրայելի, առաւ Սամարիա:

18:10: եւ ա՛ռ զնա ՚ի կատարել ամաց երից, յամի վեցերորդի Եզեկիայ արքայի. ա՛յն ամ իններորդ էր Ովսեայ արքայի Իսրայէլի։ Ա՛ռ զՍամարիա[3977].
[3977] Այլք. Արքայի Իսրայէլի, առաւ Սամարիա, (11) եւ խաղա՛՛։
10 Եզեկիայի թագաւորութեան վեցերորդ տարում, այսինքն՝ Իսրայէլի արքայ Օսէէի թագաւորութեան իններորդ տարում Ասորեստանի արքան գրաւեց Սամարիան
10 Երեք տարիէն զանիկա առաւ։ Սամարիա Եզեկիայի վեցերորդ տարին (այսինքն Իսրայէլի թագաւորին Ովսէէին իններորդ տարին) առնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1018:10 и взял ее через три года; в шестой год Езекии, то есть в девятый год Осии, царя Израильского, взята Самария.
18:10 καὶ και and; even κατελάβετο καταλαμβανω apprehend αὐτὴν αυτος he; him ἀπὸ απο from; away τέλους τελος completion; sales tax τριῶν τρεις three ἐτῶν ετος year ἐν εν in ἔτει ετος year ἕκτῳ εκτος.1 sixth τῷ ο the Εζεκια εζεκιας Ezekias αὐτὸς αυτος he; him ἐνιαυτὸς ενιαυτος cycle; period ἔνατος ενατος ninth τῷ ο the Ωσηε ωσηε Hōsēe; Osie βασιλεῖ βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even συνελήμφθη συλλαμβανω take hold of; conceive Σαμάρεια σαμαρεια Samareia; Samaria
18:10 וַֽ wˈa וְ and יִּלְכְּדֻ֗הָ yyilkᵊḏˈuhā לכד seize מִ mi מִן from קְצֵה֙ qᵊṣˌē קָצֶה end שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three שָׁנִ֔ים šānˈîm שָׁנָה year בִּ bi בְּ in שְׁנַת־ šᵊnaṯ- שָׁנָה year שֵׁ֖שׁ šˌēš שֵׁשׁ six לְ lᵊ לְ to חִזְקִיָּ֑ה ḥizqiyyˈā חִזְקִיָּה Hizkiah הִ֣יא hˈî הִיא she שְׁנַת־ šᵊnaṯ- שָׁנָה year תֵּ֗שַׁע tˈēšaʕ תֵּשַׁע nine לְ lᵊ לְ to הֹושֵׁ֨עַ֙ hôšˈēₐʕ הֹושֵׁעַ Hosea מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel נִלְכְּדָ֖ה nilkᵊḏˌā לכד seize שֹׁמְרֹֽון׃ šōmᵊrˈôn שֹׁמְרֹון Samaria
18:10. et cepit nam post annos tres anno sexto Ezechiae id est nono anno Osee regis Israhel capta est SamariaAnd took it. For after three years, in the sixth year of Ezechias, that is, in the ninth year of Osee, king of Israel, Samaria was taken:
10. And at the end of three years they took it: even in the sixth year of Hezekiah, which was the ninth year of Hoshea king of Israel, Samaria was taken.
18:10. and he seized it. For after three years, in the sixth year of Hezekiah, that is, in the ninth year of Hoshea, the king of Israel, Samaria was captured.
18:10. And at the end of three years they took it: [even] in the sixth year of Hezekiah, that [is] the ninth year of Hoshea king of Israel, Samaria was taken.
And at the end of three years they took it: [even] in the sixth year of Hezekiah, that [is] the ninth year of Hoshea king of Israel, Samaria was taken:

18:10 и взял ее через три года; в шестой год Езекии, то есть в девятый год Осии, царя Израильского, взята Самария.
18:10
καὶ και and; even
κατελάβετο καταλαμβανω apprehend
αὐτὴν αυτος he; him
ἀπὸ απο from; away
τέλους τελος completion; sales tax
τριῶν τρεις three
ἐτῶν ετος year
ἐν εν in
ἔτει ετος year
ἕκτῳ εκτος.1 sixth
τῷ ο the
Εζεκια εζεκιας Ezekias
αὐτὸς αυτος he; him
ἐνιαυτὸς ενιαυτος cycle; period
ἔνατος ενατος ninth
τῷ ο the
Ωσηε ωσηε Hōsēe; Osie
βασιλεῖ βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
συνελήμφθη συλλαμβανω take hold of; conceive
Σαμάρεια σαμαρεια Samareia; Samaria
18:10
וַֽ wˈa וְ and
יִּלְכְּדֻ֗הָ yyilkᵊḏˈuhā לכד seize
מִ mi מִן from
קְצֵה֙ qᵊṣˌē קָצֶה end
שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three
שָׁנִ֔ים šānˈîm שָׁנָה year
בִּ bi בְּ in
שְׁנַת־ šᵊnaṯ- שָׁנָה year
שֵׁ֖שׁ šˌēš שֵׁשׁ six
לְ lᵊ לְ to
חִזְקִיָּ֑ה ḥizqiyyˈā חִזְקִיָּה Hizkiah
הִ֣יא hˈî הִיא she
שְׁנַת־ šᵊnaṯ- שָׁנָה year
תֵּ֗שַׁע tˈēšaʕ תֵּשַׁע nine
לְ lᵊ לְ to
הֹושֵׁ֨עַ֙ hôšˈēₐʕ הֹושֵׁעַ Hosea
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
נִלְכְּדָ֖ה nilkᵊḏˌā לכד seize
שֹׁמְרֹֽון׃ šōmᵊrˈôn שֹׁמְרֹון Samaria
18:10. et cepit nam post annos tres anno sexto Ezechiae id est nono anno Osee regis Israhel capta est Samaria
And took it. For after three years, in the sixth year of Ezechias, that is, in the ninth year of Osee, king of Israel, Samaria was taken:
18:10. and he seized it. For after three years, in the sixth year of Hezekiah, that is, in the ninth year of Hoshea, the king of Israel, Samaria was captured.
18:10. And at the end of three years they took it: [even] in the sixth year of Hezekiah, that [is] the ninth year of Hoshea king of Israel, Samaria was taken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:10: am 3283, bc 721
they took it: Hos 13:16; Amo 3:11-15, Amo 4:1-3, Amo 6:7, Amo 9:1-4; Mic 1:6-9, Mic 6:16, Mic 7:13
John Gill
And at the end of three years they took it,.... That is, at the first end of them, at the beginning, in which sense the phrase is taken in Deut 15:1, even in the sixth year of Hezekiah, that is, the ninth year of Hoshea king of Israel, Samaria was taken: see 4Kings 17:6.
18:1118:11: եւ խաղացոյց արքայն Ասորեստանեաց զՍամարիա յԱսորեստանեայս, եւ նստոյց զնոսա յԱլաթ, եւ յԱբովր՝ առ գետովն Գովզանայ՝ եւ լերամբքն Մարաց.
11 եւ սամարացիներին քշեց Ասորեստան, նրանց տեղաւորեց Ալաթում եւ Աբորում՝ Գոզան գետի եւ Մարաց լեռների մօտ,
11 Ասորեստանի թագաւորը Իսրայէլը Ասորեստան փոխադրեց եւ զանոնք Գովզան գետին քով, Քաղայի ու Քաբովրի մէջ ու Մարերու քաղաքներուն մէջ բնակեցուց,
Եւ խաղացոյց արքայն Ասորեստանեայց [281]զՍամարիա յԱսորեստանեայս, եւ նստոյց զնոսա յԱղաթ եւ յԱբովր` առ գետովն Գովզանայ եւ [282]լերամբքն Մարաց:

18:11: եւ խաղացոյց արքայն Ասորեստանեաց զՍամարիա յԱսորեստանեայս, եւ նստոյց զնոսա յԱլաթ, եւ յԱբովր՝ առ գետովն Գովզանայ՝ եւ լերամբքն Մարաց.
11 եւ սամարացիներին քշեց Ասորեստան, նրանց տեղաւորեց Ալաթում եւ Աբորում՝ Գոզան գետի եւ Մարաց լեռների մօտ,
11 Ասորեստանի թագաւորը Իսրայէլը Ասորեստան փոխադրեց եւ զանոնք Գովզան գետին քով, Քաղայի ու Քաբովրի մէջ ու Մարերու քաղաքներուն մէջ բնակեցուց,
zohrab-1805▾ eastern-1994▾ western am▾
18:1118:11 И переселил царь Ассирийский Израильтян в Ассирию, и поселил их в Халахе и в Хаворе, при реке Гозан, и в городах Мидийских,
18:11 καὶ και and; even ἀπῴκισεν αποικιζω monarch; king Ἀσσυρίων ασσυριος the Σαμάρειαν σαμαρεια Samareia; Samaria εἰς εις into; for Ἀσσυρίους ασσυριος and; even ἔθηκεν τιθημι put; make αὐτοὺς αυτος he; him ἐν εν in Αλαε αλαε and; even ἐν εν in Αβωρ αβωρ river Γωζαν γωζαν and; even Ορη ορη Mēdos; Mithos
18:11 וַ wa וְ and יֶּ֧גֶל yyˈeḡel גלה uncover מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁ֛וּר ʔaššˈûr אַשּׁוּר Asshur אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אַשּׁ֑וּרָה ʔaššˈûrā אַשּׁוּר Asshur וַ wa וְ and יַּנְחֵ֞ם yyanḥˈēm נחה lead בַּ ba בְּ in חְלַ֧ח ḥᵊlˈaḥ חֲלַח Halah וּ û וְ and בְ vᵊ בְּ in חָבֹ֛ור ḥāvˈôr חָבֹור Habor נְהַ֥ר nᵊhˌar נָהָר stream גֹּוזָ֖ן gôzˌān גֹּוזָן Gozan וְ wᵊ וְ and עָרֵ֥י ʕārˌê עִיר town מָדָֽי׃ māḏˈāy מָדַי Media
18:11. et transtulit rex Assyriorum Israhel in Assyrios conlocavitque eos in Ala et in Habor fluviis Gozan in civitatibus MedorumAnd the king of the Assyrians carried away Israel into Assyria, and placed them in Hala, and in Habor, by the rivers of Gozan, in the cities of the Medes.
11. And the king of Assyria carried Israel away unto Assyria, and put them in Halah, and in Habor, the river of Gozan, and in the cities of the Medes:
18:11. And the king of the Assyrians took away Israel into Assyria. And he located them in Halah and in Habor, at the rivers of Gozan, in the cities of the Medes.
18:11. And the king of Assyria did carry away Israel unto Assyria, and put them in Halah and in Habor [by] the river of Gozan, and in the cities of the Medes:
And the king of Assyria did carry away Israel unto Assyria, and put them in Halah and in Habor [by] the river of Gozan, and in the cities of the Medes:

18:11 И переселил царь Ассирийский Израильтян в Ассирию, и поселил их в Халахе и в Хаворе, при реке Гозан, и в городах Мидийских,
18:11
καὶ και and; even
ἀπῴκισεν αποικιζω monarch; king
Ἀσσυρίων ασσυριος the
Σαμάρειαν σαμαρεια Samareia; Samaria
εἰς εις into; for
Ἀσσυρίους ασσυριος and; even
ἔθηκεν τιθημι put; make
αὐτοὺς αυτος he; him
ἐν εν in
Αλαε αλαε and; even
ἐν εν in
Αβωρ αβωρ river
Γωζαν γωζαν and; even
Ορη ορη Mēdos; Mithos
18:11
וַ wa וְ and
יֶּ֧גֶל yyˈeḡel גלה uncover
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁ֛וּר ʔaššˈûr אַשּׁוּר Asshur
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אַשּׁ֑וּרָה ʔaššˈûrā אַשּׁוּר Asshur
וַ wa וְ and
יַּנְחֵ֞ם yyanḥˈēm נחה lead
בַּ ba בְּ in
חְלַ֧ח ḥᵊlˈaḥ חֲלַח Halah
וּ û וְ and
בְ vᵊ בְּ in
חָבֹ֛ור ḥāvˈôr חָבֹור Habor
נְהַ֥ר nᵊhˌar נָהָר stream
גֹּוזָ֖ן gôzˌān גֹּוזָן Gozan
וְ wᵊ וְ and
עָרֵ֥י ʕārˌê עִיר town
מָדָֽי׃ māḏˈāy מָדַי Media
18:11. et transtulit rex Assyriorum Israhel in Assyrios conlocavitque eos in Ala et in Habor fluviis Gozan in civitatibus Medorum
And the king of the Assyrians carried away Israel into Assyria, and placed them in Hala, and in Habor, by the rivers of Gozan, in the cities of the Medes.
18:11. And the king of the Assyrians took away Israel into Assyria. And he located them in Halah and in Habor, at the rivers of Gozan, in the cities of the Medes.
18:11. And the king of Assyria did carry away Israel unto Assyria, and put them in Halah and in Habor [by] the river of Gozan, and in the cities of the Medes:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:11: the king: Kg2 17:6, Kg2 19:11; Ch1 5:26; Isa 7:8, Isa 8:4, Isa 9:9-21, Isa 10:5, Isa 10:11, Isa 37:12; Hos 8:8, Hos 8:9; Hos 9:3; Amo 5:1-3, Amo 5:6, Amo 5:25-27; Act 7:43
Halah: It is thought, with much probability, that Halah, or Chalach, is Ptolemy's Calachene, the northern part of Assyria; that Habor, or Chabor, is the mountain or mountainous country, between Media and Assyria, called by Ptolemy, Χαβωρας, Chaboras; and that Gozan is Gauzanitis of Ptolemy, situated between that mountain and the Caspian sea, and between the two channels of the river Cyrus.
John Gill
And the king of Assyria did carry away Israel unto Assyria,.... Of the places he disposed of them in, after mentioned; see Gill on 4Kings 17:6.
18:1218:12: զի ո՛չ լուան ձայնի Տեառն Աստուծոյ իւրեանց, եւ անցին զուխտիւ նորա՝ ըստ ամենայնի՛ զոր պատուիրեաց նոցա Մովսէս ծառայ Տեառն, ո՛չ լուան եւ ո՛չ արարին[3978]։[3978] Ոմանք. ՚Ի վերայ ամուր քաղաքացն Յուդայ, եւ ա՛ռ զնա։
12 որովհետեւ նրանք իրենց Տէր Աստծուն չէին անսացել, նրա ուխտը չէին պահել եւ այն, ինչ նրանց պատուիրել էր Տիրոջ ծառայ Մովսէսը, չէին լսել ու չէին կատարել:
12 Վասն զի անոնք իրենց Տէր Աստուծոյն ձայնին ականջ չդրին ու անոր ուխտը չպահեցին եւ Տէրոջը ծառային Մովսէսին ամէն պատուիրածներուն մտիկ չըրին ու չգործադրեցին։
զի ոչ լուան ձայնի Տեառն Աստուծոյ իւրեանց, եւ անցին զուխտիւ նորա ըստ ամենայնի զոր պատուիրեաց նոցա Մովսէս ծառայ Տեառն. ոչ լուան եւ ոչ արարին:

18:12: զի ո՛չ լուան ձայնի Տեառն Աստուծոյ իւրեանց, եւ անցին զուխտիւ նորա՝ ըստ ամենայնի՛ զոր պատուիրեաց նոցա Մովսէս ծառայ Տեառն, ո՛չ լուան եւ ո՛չ արարին[3978]։
[3978] Ոմանք. ՚Ի վերայ ամուր քաղաքացն Յուդայ, եւ ա՛ռ զնա։
12 որովհետեւ նրանք իրենց Տէր Աստծուն չէին անսացել, նրա ուխտը չէին պահել եւ այն, ինչ նրանց պատուիրել էր Տիրոջ ծառայ Մովսէսը, չէին լսել ու չէին կատարել:
12 Վասն զի անոնք իրենց Տէր Աստուծոյն ձայնին ականջ չդրին ու անոր ուխտը չպահեցին եւ Տէրոջը ծառային Մովսէսին ամէն պատուիրածներուն մտիկ չըրին ու չգործադրեցին։
zohrab-1805▾ eastern-1994▾ western am▾
18:1218:12 за то, что они не слушали гласа Господа Бога своего и преступили завет Его, всё, что заповедал Моисей раб Господень, они и не слушали и не исполняли.
18:12 ἀνθ᾿ αντι against; instead of ὧν ος who; what ὅτι οτι since; that οὐκ ου not ἤκουσαν ακουω hear τῆς ο the φωνῆς φωνη voice; sound κυρίου κυριος lord; master θεοῦ θεος God αὐτῶν αυτος he; him καὶ και and; even παρέβησαν παραβαινω transgress; overstep τὴν ο the διαθήκην διαθηκη covenant αὐτοῦ αυτος he; him πάντα πας all; every ὅσα οσος as much as; as many as ἐνετείλατο εντελλομαι direct; enjoin Μωυσῆς μωσευς Mōseus; Mosefs ὁ ο the δοῦλος δουλος subject κυρίου κυριος lord; master καὶ και and; even οὐκ ου not ἤκουσαν ακουω hear καὶ και and; even οὐκ ου not ἐποίησαν ποιεω do; make
18:12 עַ֣ל׀ ʕˈal עַל upon אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not שָׁמְע֗וּ šāmᵊʕˈû שׁמע hear בְּ bᵊ בְּ in קֹול֙ qôl קֹול sound יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵיהֶ֔ם ʔᵉlōhêhˈem אֱלֹהִים god(s) וַ wa וְ and יַּעַבְרוּ֙ yyaʕavrˌû עבר pass אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתֹ֔ו bᵊrîṯˈô בְּרִית covenant אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֔ה ṣiwwˈā צוה command מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses עֶ֣בֶד ʕˈeveḏ עֶבֶד servant יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֥א lˌō לֹא not שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear וְ wᵊ וְ and לֹ֥א lˌō לֹא not עָשֽׂוּ׃ פ ʕāśˈû . f עשׂה make
18:12. quia non audierunt vocem Domini Dei sui sed praetergressi sunt pactum eius omnia quae praeceperat Moses servus Domini non audierunt neque feceruntBecause they hearkened not to the voice of the Lord, their God, but transgressed his covenant: all that Moses, the servant of the Lord, commanded, they would not hear, nor do.
12. because they obeyed not the voice of the LORD their God, but transgressed his covenant, even all that Moses the servant of the LORD commanded, and would not hear it, nor do it.
18:12. For they did not listen to the voice of the Lord, their God. Instead, they transgressed his covenant. All that Moses, the servant of the Lord, had instructed, they would neither hear, nor do.
18:12. Because they obeyed not the voice of the LORD their God, but transgressed his covenant, [and] all that Moses the servant of the LORD commanded, and would not hear [them], nor do [them].
Because they obeyed not the voice of the LORD their God, but transgressed his covenant, [and] all that Moses the servant of the LORD commanded, and would not hear [them], nor do:

18:12 за то, что они не слушали гласа Господа Бога своего и преступили завет Его, всё, что заповедал Моисей раб Господень, они и не слушали и не исполняли.
18:12
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ὅτι οτι since; that
οὐκ ου not
ἤκουσαν ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
κυρίου κυριος lord; master
θεοῦ θεος God
αὐτῶν αυτος he; him
καὶ και and; even
παρέβησαν παραβαινω transgress; overstep
τὴν ο the
διαθήκην διαθηκη covenant
αὐτοῦ αυτος he; him
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐνετείλατο εντελλομαι direct; enjoin
Μωυσῆς μωσευς Mōseus; Mosefs
ο the
δοῦλος δουλος subject
κυρίου κυριος lord; master
καὶ και and; even
οὐκ ου not
ἤκουσαν ακουω hear
καὶ και and; even
οὐκ ου not
ἐποίησαν ποιεω do; make
18:12
עַ֣ל׀ ʕˈal עַל upon
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
שָׁמְע֗וּ šāmᵊʕˈû שׁמע hear
בְּ bᵊ בְּ in
קֹול֙ qôl קֹול sound
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵיהֶ֔ם ʔᵉlōhêhˈem אֱלֹהִים god(s)
וַ wa וְ and
יַּעַבְרוּ֙ yyaʕavrˌû עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִיתֹ֔ו bᵊrîṯˈô בְּרִית covenant
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִוָּ֔ה ṣiwwˈā צוה command
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
עֶ֣בֶד ʕˈeveḏ עֶבֶד servant
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
עָשֽׂוּ׃ פ ʕāśˈû . f עשׂה make
18:12. quia non audierunt vocem Domini Dei sui sed praetergressi sunt pactum eius omnia quae praeceperat Moses servus Domini non audierunt neque fecerunt
Because they hearkened not to the voice of the Lord, their God, but transgressed his covenant: all that Moses, the servant of the Lord, commanded, they would not hear, nor do.
18:12. For they did not listen to the voice of the Lord, their God. Instead, they transgressed his covenant. All that Moses, the servant of the Lord, had instructed, they would neither hear, nor do.
18:12. Because they obeyed not the voice of the LORD their God, but transgressed his covenant, [and] all that Moses the servant of the LORD commanded, and would not hear [them], nor do [them].
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:12: they obeyed not: 2Kings 17:7-23; Deu 8:20, Deu 11:28, Deu 29:24-28, Deu 31:17; Neh 9:17, Neh 9:26, Neh 9:27; Psa 107:17; Isa 1:19; Jer 3:8, Jer 7:23; Dan 9:6-11; Mic 3:4; Th2 1:8; Pe1 2:8, Pe1 4:17
Moses: Num 12:7; Deu 34:5; Jos 1:1; Ti2 2:24; Heb 3:5, Heb 3:6
John Gill
Because they obeyed not the voice of the Lord,.... In his law, and by his prophets:
but transgressed his covenant, and all that Moses the servant of the Lord commanded; which evils are at large insisted on in the preceding chapter as the cause of their captivity:
and would not hear them, nor do them; contrary to the agreement of their fathers at Sinai, who promised to do both, Ex 24:3.
18:1318:13: Եւ յամի չորեքտասաներորդի արքայի Եզեկիայ, ել Սենեքերիմ արքայ Ասորեստանեաց ՚ի վերայ ամուր ամո՛ւր քաղաքացն Յուդայ, եւ ա՛ռ զնոսա։
13 Եզեկիա արքայի թագաւորութեան տասնչորսերորդ տարում Ասորեստանի Սենեքերիմ արքան յարձակուեց Յուդայի երկրի պարսպապատ քաղաքների վրայ եւ գրաւեց դրանք:
13 Եզեկիա թագաւորին տասնչորրորդ տարին Ասորեստանի Սենեքերիմ թագաւորը Յուդայի բոլոր պարսպապատ քաղաքներուն վրայ յարձակեցաւ ու զանոնք առաւ։
Եւ յամի չորեքտասաներորդի արքայի Եզեկեայ, ել Սենեքերիմ արքայ Ասորեստանեայց ի վերայ ամուր ամուր քաղաքացն Յուդայ, եւ առ զնոսա:

18:13: Եւ յամի չորեքտասաներորդի արքայի Եզեկիայ, ել Սենեքերիմ արքայ Ասորեստանեաց ՚ի վերայ ամուր ամո՛ւր քաղաքացն Յուդայ, եւ ա՛ռ զնոսա։
13 Եզեկիա արքայի թագաւորութեան տասնչորսերորդ տարում Ասորեստանի Սենեքերիմ արքան յարձակուեց Յուդայի երկրի պարսպապատ քաղաքների վրայ եւ գրաւեց դրանք:
13 Եզեկիա թագաւորին տասնչորրորդ տարին Ասորեստանի Սենեքերիմ թագաւորը Յուդայի բոլոր պարսպապատ քաղաքներուն վրայ յարձակեցաւ ու զանոնք առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1318:13 В четырнадцатый год царя Езекии, пошел Сеннахирим, царь Ассирийский, против всех укрепленных городов Иуды и взял их.
18:13 καὶ και and; even τῷ ο the τεσσαρεσκαιδεκάτῳ τεσσαρεσκαιδεκατος fourteenth ἔτει ετος year βασιλεῖ βασιλευς monarch; king Εζεκιου εζεκιας Ezekias ἀνέβη αναβαινω step up; ascend Σενναχηριμ σενναχηριμ monarch; king Ἀσσυρίων ασσυριος in; on τὰς ο the πόλεις πολις city Ιουδα ιουδα Iouda; Iutha τὰς ο the ὀχυρὰς οχυρος and; even συνέλαβεν συλλαμβανω take hold of; conceive αὐτάς αυτος he; him
18:13 וּ û וְ and בְ vᵊ בְּ in אַרְבַּע֩ ʔarbˌaʕ אַרְבַּע four עֶשְׂרֵ֨ה ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֜ה šānˈā שָׁנָה year לַ la לְ to † הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king חִזְקִיָּ֗ה ḥizqiyyˈā חִזְקִיָּה Hizkiah עָלָ֞ה ʕālˈā עלה ascend סַנְחֵרִ֤יב sanḥērˈîv סַנְחֵרִיב Sennacherib מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur עַ֣ל ʕˈal עַל upon כָּל־ kol- כֹּל whole עָרֵ֧י ʕārˈê עִיר town יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah הַ ha הַ the בְּצֻרֹ֖ות bbᵊṣurˌôṯ בָּצוּר fortified וַֽ wˈa וְ and יִּתְפְּשֵֽׂם׃ yyiṯpᵊśˈēm תפשׂ seize
18:13. anno quartodecimo regis Ezechiae ascendit Sennacherib rex Assyriorum ad universas civitates Iuda munitas et cepit easIn the fourteenth year of king Ezechias, Sennacherib, king of the Assyrians, came up against the fenced cities of Juda, and took them.
13. Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them.
18:13. In the fourteenth year of king Hezekiah, Sennacherib, the king of the Assyrians, went up to all the fortified cities of Judah, and he captured them.
18:13. Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them.
Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them:

18:13 В четырнадцатый год царя Езекии, пошел Сеннахирим, царь Ассирийский, против всех укрепленных городов Иуды и взял их.
18:13
καὶ και and; even
τῷ ο the
τεσσαρεσκαιδεκάτῳ τεσσαρεσκαιδεκατος fourteenth
ἔτει ετος year
βασιλεῖ βασιλευς monarch; king
Εζεκιου εζεκιας Ezekias
ἀνέβη αναβαινω step up; ascend
Σενναχηριμ σενναχηριμ monarch; king
Ἀσσυρίων ασσυριος in; on
τὰς ο the
πόλεις πολις city
Ιουδα ιουδα Iouda; Iutha
τὰς ο the
ὀχυρὰς οχυρος and; even
συνέλαβεν συλλαμβανω take hold of; conceive
αὐτάς αυτος he; him
18:13
וּ û וְ and
בְ vᵊ בְּ in
אַרְבַּע֩ ʔarbˌaʕ אַרְבַּע four
עֶשְׂרֵ֨ה ʕeśrˌē עֶשְׂרֵה -teen
שָׁנָ֜ה šānˈā שָׁנָה year
לַ la לְ to
הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
חִזְקִיָּ֗ה ḥizqiyyˈā חִזְקִיָּה Hizkiah
עָלָ֞ה ʕālˈā עלה ascend
סַנְחֵרִ֤יב sanḥērˈîv סַנְחֵרִיב Sennacherib
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur
עַ֣ל ʕˈal עַל upon
כָּל־ kol- כֹּל whole
עָרֵ֧י ʕārˈê עִיר town
יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah
הַ ha הַ the
בְּצֻרֹ֖ות bbᵊṣurˌôṯ בָּצוּר fortified
וַֽ wˈa וְ and
יִּתְפְּשֵֽׂם׃ yyiṯpᵊśˈēm תפשׂ seize
18:13. anno quartodecimo regis Ezechiae ascendit Sennacherib rex Assyriorum ad universas civitates Iuda munitas et cepit eas
In the fourteenth year of king Ezechias, Sennacherib, king of the Assyrians, came up against the fenced cities of Juda, and took them.
18:13. In the fourteenth year of king Hezekiah, Sennacherib, the king of the Assyrians, went up to all the fortified cities of Judah, and he captured them.
18:13. Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Поход ассирийского царя на Иудею при Езекии вызван был, вероятно, между прочим, отказом Езекии платить дань (ст. 7) новому царю ассирийскому, Сеннахириму (евр. Санхериб, ассир. sin-ahi-irba, у Геродота II, 141: Σαναχάριβος), сыну и преемнику завоевателя Самарии Саргона. По ассирийской хронологии (т. наз. канон эпонимов), Сеннахирим царствовал 705-681: гг., почему поход его в Иудею обычно теперь относят к 701: году. По библейской же хронологии годы царствования Езекии - 727-698: гг., ввиду показания XX:6, что Езекия после похода Сеннахирима и современной ему болезни Езекии, последний жил еще 15: лет, - событие нашествия Сеннахирима падает приблизительно на 713: год (ср. И. Флав. Древн. X, 1, 1: ). Ввиду того, что Сеннахирим посылает послов Езекии из Лахиса (ст. 17, ср. 4: Цар. XIV:17. Onomast 647), лежавшего к юго-западу от Иерусалима, можно заключить, что целью похода была и Филистимская земля и, может быть, пограничные области Египта; можно также думать, что в данное время имела место опять, как и пред падением, коалиция разных мелких азиатских государств против Ассирии, ждавших помощи из Египта: Иудея при Езекии, как видно из обличительных речей пророка Исаии (Ис. XXXI:1-3; XXX:6), сильно тяготела к союзу с Египтом, а по ассирийским памятникам, заключила союз Сидона, Аскалона и проч.; в связи с этим стоит, вероятно, и упоминаемое в истории Езекии посольство к нему вавилонского царя Меродаха-Баладана, XX:12: (сл. Ис. XXXIX:1: сл.). Вообще нашествие Сеннахирима было обычным завоевательным походом. Первым под оружием Сеннахирима пал, по ассирийским данным, Сидон, а за ним - окрестные города; затем Сеннахирим по морскому берегу дошел до филистимских городов Екрона (Аккарона) и Аскалона и, покорив их, пришел в иудейский гopoд Лахис (Schrader op. cit., s. 291: ff. ср. у епископа Платона, Древний Восток при свете Божественного Откровения, Киев. с. 236: и д.), Езекия и приближенные его ожидали помощи от Египта (ст. 21), но, вместе с тем, сильно укрепили Иерусалим и на случай долговременной осады засыпали источники вне города (2: Пар. XXXII:2-5).
Albert Barnes: Notes on the Bible - 1834
18:13: In the fourteenth year - This note of time, which places the invasion of Sennacherib eight years only after the capture of Samaria, is hopelessly at variance with the Assyrian dates for the two events, the first of which falls into the first of Sargon, and the second into the fourth of Sennacherib, twenty-one years later. We have therefore to choose between an entire rejection of the Assyrian chronological data, and an emendation of the present passage. Of the emendations proposed the simplest is to remove the note of time altogether, regarding it as having crept in from the margin.
Sennacherib - This is the Greek form of the Sinakhirib of the inscriptions, the son of Sargon, and his immediate successor in the monarchy. The death of Sargon (705 B. C.) had been followed by a number of Rev_olts. Hezekiah also rebelled, invaded Philistia, and helped the national party in that country to throw off the Assyrian yoke.
From Sennacherib's inscriptions we learn that, having reduced Phoenicia, recovered Ascalon, and defeated an army of Egyptians and Ethiopians at Ekron, he marched against Jerusalem.
The fenced cities - Sennacherib reckons the number taken by him at "forty-six." He seems to have captured on his way to the holy city a vast number of small towns and villages, whose inhabitants he carried off to the number of 200, 000. Compare Isa 24:1-12. The ground occupied by his main host outside the modern Damascus gate was thenceforth known to the Jews as "the camp of the Assyrians." Details connected with the siege may be gathered from isa 22 and Chronicles (marginal reference "s"). After a while Hezekiah resolved on submission. Sennacherib Kg2 18:14 had left his army to continue the siege, and gone in person to Lachish. The Jewish monarch sent his embassy to that town.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:13: am 3291, bc 713
the fourteenth: ch2 32:1-23; isa 36:1-22
Sennacherib: Heb. Sanherib
come up: Isa 7:17-25, Isa 8:7, Isa 8:8, Isa 10:5; Hos 12:1, Hos 12:2
Carl Friedrich Keil and Franz Delitzsch

Sennacherib invades Judah and threatens Jerusalem.
(Note: We have a parallel and elaborate account of this campaign of Sennacherib and his defeat (2 Kings 18:13-19:37), and also of Hezekiah's sickness and recovery and the arrival of the Babylonian embassy in Jerusalem (2 Kings 20:1-19), in Isa 36-39, and a brief extract, with certain not unimportant supplements, in 2 Chron 32. These three narratives, as is now generally admitted, are drawn independently of one another from a collection of the prophecies of Isaiah, which was received into the annals of the kingdom (2Chron 32:32), and serve to confirm and complete one another.)
- Sennacherib, סנחריב (Sanchērı̄bh), Σενναχηρίμ (lxx), Σεναχήριβος (Joseph.), Σαναχάριβος (Herodot.), whose name has not yet been deciphered with certainty upon the Assyrian monuments or clearly explained (see J. Brandis uber den histor. Gewinn aus der Entzifferung der assyr. Inschriften, pp. 103ff., and M. v. Niebuhr, Gesch. Assurs, p. 37), was the successor of Salmanasar (Sargina according to the monuments). He is called βασιλεὺς Ἀραβίων τε καὶ Ἀσσυρίων by Herodotus (ii. 141), and reigned, according to Berosus, eighteen years. He took all the fortified cities in Judah (יפּשׂם, with the masculine suffix instead of the feminine: cf. Ewald, 184, c.). The כּל, all, is not to be pressed; for, beside the strongly fortified capital Jerusalem, he had not yet taken the fortified cities of Lachish and Libnah (4Kings 18:17 and 4Kings 19:8) at the time, when, according to 4Kings 18:14., he sent a division of his army against Jerusalem, and summoned Hezekiah to surrender that city. According to Herodotus (l.c.), the real object of his campaign was Egypt, which is also apparent from 4Kings 19:24, and is confirmed by Is 10:24; for which reason Tirhaka marched against him (4Kings 19:8; cf. M. v. Niebuhr, Gesch. Assurs, pp. 171, 172).
4Kings 18:14-16
On the report of Sennacherib's approach, Hezekiah made provision at once for the safety of Jerusalem. He had the city fortified more strongly, and the fountain of the upper Gihon and the brook near the city stopped up (see at 4Kings 18:17), to cut off the supply of water from the besiegers, as is stated in 2Chron 32:2-8, and confirmed by Is 22:8-11. In the meantime Sennacherib had pressed forward to Lachish, i.e., Um Lakis, in the plain of Judah, on the south-west of Jerusalem, seven hours to the west of Eleutheropolis on the road to Egypt (see at Josh 10:3); so that Hezekiah, having doubts as to the possibility of a successful resistance, sent ambassadors to negotiate with him, and promised to pay him as much tribute as he might demand if he would withdraw. The confession "I have sinned" is not to be pressed, inasmuch as it was forced from Hezekiah by the pressure of distress. Since Asshur had made Judah tributary by faithless conduct on the part of Tiglath-pileser towards Ahaz, there was nothing really wrong in the shaking off of this yoke by the refusal to pay any further tribute. But Hezekiah certainly did wrong, when, after taking the first step, he was alarmed at the disastrous consequences, and sought to purchase once more the peace which he himself had broken, by a fresh submission and renewal of the payment of tribute. This false step on the part of the pious king, which arose from a temporary weakness of faith, was nevertheless turned into a blessing through the pride of Sennacherib and the covenant-faithfulness of the Lord towards him and his kingdom. Sennacherib demanded the enormous sum of three hundred talents of silver and thirty talents of gold (more than two and a half million thalers, or 375,000); and Hezekiah not only gave him all the gold and silver found in the treasures of the temple and palace, but had the gold plates with which he had covered the doors and doorposts of the temple (2Chron 29:3) removed, to send them to the king of Assyria. האמנות, lit., the supports, i.e., the posts, of the doors.
These negotiations with Sennacherib on the part of Hezekiah are passed over both in the book of Isaiah and also in the Chronicles, because they had no further influence upon the future progress of the war.
4Kings 18:17
For though Sennacherib did indeed take the money, he did not depart, as he had no doubt promised, but, emboldened still further by this submissiveness, sent a detachment of his army against Jerusalem, and summoned Hezekiah to surrender the capital. "He sent Tartan, Rabsaris, and Rabshakeh." Rabshakeh only is mentioned in Isaiah, as the chief speaker in the negotiations which follow, although in Is 37:6 and Is 37:24 allusion is evidently made to the other two. Tartan had no doubt the chief command, since he is not only mentioned first here, but conducted the siege of Ashdod, according to Is 20:1. The three names are probably only official names, or titles of the offices held by the persons mentioned. For רב־סריס means princeps eunuchorum, and רבשׁקה chief cup-bearer. תּרתּן is explained by Hitzig on Is 20:1 as derived from the Persian tr-tan, "high person or vertex of the body," and in Jer 39:3 as "body-guard;" but this is hardly correct, as the other two titles are Semitic. These generals took up their station with their army "at the conduit of the upper pool, which ran by the road of the fuller's field," i.e., the conduit which flowed from the upper pool - according to 2Chron 32:30, the basin of the upper Gihon (Birket el Mamilla) - into the lower pool (Birket es Sultn: see at 3Kings 1:33). According to Is 7:3, this conduit was in existence as early as the time of Ahaz. The "end" of it is probably the locality in which the conduit began at the upper pool or Gihon, or where it first issued from it. This conduit which led from the upper Gihon into the lower, and which is called in 2Chron 32:30 "the outflow of the upper Gihon," Hezekiah stopped up, and conducted the water downwards, i.e., the underground, towards the west into the city of David; that is to say, he conducted the water of the upper Gihon, which had previously flowed along the western side of the city outside the wall into the lower Gihon and so away down the valley of Ben-hinnom, into the city itself by means of a subterranean channel,
(Note: We may get some idea of the works connected with this aqueduct from the description of the "sealed fountain" of the Solomon's pool at Ain Saleh in Tobler, Topogr. v. Jerus. ii. pp. 857ff., Dritte Wanderung.)
that he might retain this water for the use of the city in the event of a siege of Jerusalem, and keep it from the besiegers.
This water was probably collected in the cistern (הבּרכה) which Hezekiah made, i.e., order to be constructed (4Kings 20:20), or the reservoir "between the two walls for the waters of the old pool," mentioned in Is 22:11, i.e., most probably the reservoir still existing at some distance to the east of the Joppa gate on the western side of the road which leads to the Church of the Holy Sepulchre, the so-called "pool of Hezekiah," which the natives call Birket el Hamman, "Bathing-pool," because it supplies a bath in the neighbourhood, or B. el Batrak, "Patriarch's pool" (see Robinson, Pal. i. p. 487, and Fresh Researches into the Topography of Jerusalem, pp. 111ff.), since this is still fed by a conduit from the Mamilla pool (see E. G. Schultz, Jerusalem, p. 31, and Tobler, Denkbltter, pp. 44ff.).
(Note: The identity of the ברכה, which Hezekiah constructed as a reservoir for the overflow of the upper Gihon that was conducted into the city (4Kings 20:20), with the present "pool of Hezekiah" is indeed very probable, but not quite certain. For in very recent times, on digging the foundation for the Evangelical church built on the northern slope of Zion, they lighted upon a large well-preserved arched channel, which was partly cut in the rock, and, where this was not the case, built in level layers and coated within with a hard cement about an inch thick and covered with large stones (Robinson, New Inquiries as to the Topography of Jerusalem, p. 113, and Bibl. Res. p. 318), and which might possibly be connected with the channel made by Hezekiah to conduct the water of the upper Gihon into the city, although this channel does not open into the pool of Hezekiah, and the walls, some remains of which are still preserved, may belong to a later age. The arguments adduced by Thenius in support of the assumption that the "lower" or "old pool" mentioned in Is 22:9 and Is 22:11 is different from the lower Gihon-pool, and to be sought for in the Tyropoeon, are inconclusive. It by no means follows from the expression, "which lies by the road of the fuller's field," i.e., by the road which runs past the fuller's field, that there was another upper pool in Jerusalem beside the upper pool (Gihon); but this additional clause simply serves to define more precisely the spot by the conduit mentioned where the Assyrian army took its stand; and it by no means follows from the words of Is 22:11, "a gathering of waters have ye made between the two walls for the waters of the old pool," that this gathering of waters was made in the Tyropoeon, and that this "old pool," as distinguished from the lower pool (Is 22:9), was an upper pool, which was above the king's pool mentioned in Neh 3:15. For even if החמתים בין occurs in 4Kings 25:4; Jer 39:4; Jer 52:7, in connection with a locality on the south-east side of the city, the Old Testament says nothing about two pools in the Tyropoeon at the south-east corner of Jerusalem, but simply mentions a fountain gate, which probably derived its name from the present fountain of the Virgin, and the king's pool, also called Shelach in Neh 2:14; Neh 3:15, which was no doubt fed from that fountain like the present Siloam, and watered the royal gardens. (Compare Rob. Pal. i. pp. 565ff., and Bibl. Res. p. 189, and Tobler, Die Siloah-quelle u. der Oelberg, pp. 1ff.). The two walls, between which Hezekiah placed the reservoir, may very well be the northern wall of Zion and the one which surrounded the lower city (Acra) on the north-west, according to which the words in Is 22:11 would admirably suit the "pool of Hezekiah." Again, Hezekiah did not wait till the departure of Sennacherib before he built this conduit, which is also mentioned in Wis. 48:17, as Knobel supposes (on Is 22:11), but he made it when he first invaded Judah, before the appearance of the Assyrian troops in front of Jerusalem, when he made the defensive preparations noticed at v. 14, as is evident from 2Chron 32:3-4, compared with 4Kings 18:30, since the stopping up of the fountain outside the city, to withdraw the water from the Assyrians, is expressly mentioned in 4Kings 18:3, 4Kings 18:4 among the measures of defence; and in the concluding notices concerning Hezekiah in 4Kings 20:20, and 2Chron 32:30, there is also a brief allusion to this work, without any precise indication of the time when he had executed it.)
4Kings 18:18
Hezekiah considered it beneath his dignity to negotiate personally with the generals of Sennacherib. He sent three of his leading ministers out to the front of the city: Eliakim the son of Hilkiah, the captain of the castle, who had only received the appointment to this office a short time before in Shebna's place (Is 22:20-21); Shebna, who was still secretary of state (ספר: see at 2Kings 8:17); and Joach the son of Asaph, the chancellor (מזכּיר: see at 2Kings 8:16).
Rabshakeh made a speech to these three (4Kings 18:19-25), in which he tried to show that Hezekiah's confidence that he would be able to resist the might of the king of Assyria was perfectly vain, since neither Egypt (4Kings 18:21), nor his God (4Kings 18:22), nor his forces (4Kings 18:23), would be able to defend him.
4Kings 18:19
"The great king:" the Assyrian, Babylonian, and Persian kings all assumed this title (cf. Ezek 26:7; Dan 2:37), because kings of conquered lands were subject to them as vassals (see at Is 10:8). "What is this confidence that thou cherishest?" i.e., how vain or worthless is this confidence!
4Kings 18:20
"Thou sayest ... it is only a lip-word...: counsel and might for battle;" i.e., if thou speakest of counsel and might for battle, that is only שׂפתים דּבר, a word that merely comes from the lips, not from the heart, the seat of the understanding, i.e., a foolish and inconsiderate saying (cf. Prov 14:23; Job 11:2). - עמרתּ is to be preferred to the אמרתּי of Isaiah as the more original of the two. עתּה, now, sc. we will see on whom thou didst rely, when thou didst rebel against me.
4Kings 18:21
On Egypt? "that broken reed, which runs into the hand of any one who would lean upon it (thinking it whole), and pierces it through." This figure, which is repeated in Ezek 29:6-7, is so far suitably chosen, that the Nile, representing Egypt, is rich in reeds. What Rabshakeh says of Egypt here, Isaiah had already earnestly impressed upon his people (Is 30:3-5), to warn them against trusting in the support of Egypt, from which one party in the nation expected help against Assyria.
4Kings 18:22
Hezekiah (and Judah) had a stronger ground of confidence in Jehovah his God. Even this Rabshakeh tried to shake, availing himself very skilfully, from his heathen point of view, of the reform which Hezekiah had made in the worship, and representing the abolition of the altars on the high places as an infringement upon the reverence that ought to be shown to God. "And if ye say, We trust in Jehovah our God, (I say:) is it not He whose high places and altars Hezekiah has taken away and has said to Judah and Jerusalem, Ye shall worship before this altar (in the temple) in Jerusalem?" Instead of האמרוּ כּי, according to which Rabshakeh turned to the deputies, we have in Is 7:7 תאמר כּי, according to which the words are addressed to Hezekiah, as in 4Kings 18:20. האמרוּ is preferred by Thenius, Knobel, and others, because in what follows Hezekiah is addressed in the third person. but the very circumstance that האמרוּ is apparently more suitable favours the originality of תאמר, according to which the king is still addressed in the person of his ambassadors, and Rabshakeh only speaks directly to the ambassadors when this argument is answered. The attack upon the confidence which the Judaeans placed in their God commences with הוּא הלוא. The opinion of Thenius, that the second clause of the verse is a continuation of the words supposed to be spoken by the Judaeans who trusted in God, and that the apodosis does not follow till 4Kings 18:23, is quite a mistake. The ambassadors of Hezekiah could not regard the high places and idolatrous altars that had been abolished as altars of Jehovah; and the apodosis could not commence with ועתּה.
4Kings 18:23-24
Still less could Hezekiah rely upon his military resources. נא התערב: enter, I pray thee, (into contest) with my lord, and I will give thee 2000 horses, if thou canst set the horsemen upon them. The meaning, of course, is not that Hezekiah could not raise 2000 soldiers in all, but that he could not produce so many men who were able to fight as horsemen. "How then wilt thou turn back a single one of the smallest lieutenants of my lord?" פל את־פּני השׁיב, to repulse a person's face, means generally to turn away a person with his petition (3Kings 2:16-17), here to repulse an assailant. אחד פּחת is one pasha; although אחד hguo, which is grammatically subordinate to פּחת, is in the construct state, that the genitives which follow may be connected (for this subordination of אחד see Ewald, 286, a.). פּחה (see at 3Kings 10:15), lit., under-vicegerent, i.e., administrator of a province under a satrap, in military states also a subordinate officer. ותּבטח: and so (with thy military force so small) thou trustest in Egypt וגו לרכב, so far as war-chariots and horsemen are concerned.
4Kings 18:25
After Rabshakeh had thus, as he imagined, taken away every ground of confidence from Hezekiah, he added still further, that the Assyrian king himself had also not come without Jehovah, but had been summoned by Him to effect the destruction of Judah. It is possible that some report may have reached his ears of the predictions of the prophets, who had represented the Assyrian invasion as a judgment from the Lord, and these he used for his own purposes. Instead of הזּה המּקום על, against this place, i.e., Jerusalem, we have הזּאת הארץ על in Isaiah, - a reading which owes its origin simply to the endeavour to bring the two clauses into exact conformity to one another.
4Kings 18:26-37
Tit was very conceivable that Rabshakeh's boasting might make an impression upon the people; the ambassadors of Hezekiah therefore interrupted him with the request that he would speak to them in Aramaean, as they understood that language, and not in Jewish, on account of the people who were standing upon the wall. ארמית was the language spoken in Syria, Babylonia, and probably also in the province of Assyria, and may possibly have been Rabshakeh's mother-tongue, even if the court language of the Assyrian kings was an Aryan dialect. With the close affinity between the Aramaean and the Hebrew, the latter could not be unknown to Rabshakeh, so that he made use of it, just as the Aramaean language was intelligible to the ministers of Hezekiah, whereas the people in Jerusalem understood only יהוּדיה, Jewish, i.e., the Hebrew language spoken in the kingdom of Judah. It is evident from the last clause of the verse that the negotiations were carried on in the neighbourhood of the city wall of Jerusalem.
4Kings 18:27
But Rabshakeh rejected this proposal with the scornful remark, that his commission was not to speak to Hezekiah and his ambassadors only, but rather to the people upon the wall. The variation of the preposition על and אל in אדניך על אדני, to thy lord (Hezekiah), and אליך, to thee (Eliakim as chief speaker), is avoided in the text of Isaiah. על is frequently used for אל, in the later usage of the language, in the sense of to or at. In the words "who sit upon the wall to eat their dung and drink their urine," Rabshakeh points to the horrors which a siege of Jerusalem would entail upon the inhabitants. For חריהם = חראיהם, excrementa sua, and שׁיניהם, urinas suas, the Masoretes have substituted the euphemisms צואתם, going forth, and רגליהם מימי, water of their feet.
4Kings 18:28-30
ויּעמוד: not, he stood up, raised himself (Ges.), or came forward (Then.), but he stationed himself, assumed an attitude calculated for effect, and spoke to the people with a loud voice in the Jewish language, telling them to listen to the king of Assyria and not to be led astray by Hezekiah, i.e., to be persuaded to defend the city any longer, since neither Hezekiah nor Jehovah could defend them from the might of Sennacherib. אל־ישּׁיא: let not Hezekiah deceive you, sc. by pretending to be able to defend or save Jerusalem. In מיּדו, "out of his (the Assyrian's) hand," the speaker ceases to speak in the name of his king. On the construction of the passive תּנּתן with את־העיר, see Ewald, 277, d., although in the instance before us he proposes to expunge the את after Is 36:15.
4Kings 18:31-32
"Make peace with me and come out to me (sc., out of your walls, i.e., surrender to me), and ye shall eat every one his vine, ... till I come and bring you into a land like your own land..." בּרכה is used here to signify peace as the concentration of weal and blessing. The imperative ועכלוּ expresses the consequence of what goes before (vid., Ewald, 347, b.). To eat his vine and fig-tree and to drink the water of his well is a figure denoting the quiet and undisturbed enjoyment of the fruits of his own possession (cf. 3Kings 5:5). Even in the event of their yielding, the Assyrian would transport the Jewish people into another land, according to the standing custom of Asiatic conquerors in ancient times (for proofs see Hengstenberg, De rebus Tyriis, pp. 51, 52). To make the people contented with this thought, the boaster promised that the king of Assyria would carry them into a land which was quite as fruitful and glorious as the land of Canaan. The description of it as a land with corn and new wine, etc., recalls the picture of the land of Canaan in Deut 8:8 and Deut 33:28. יצהר זית is the olive-tree which yields good oil, in distinction from the wild olive-tree. וגו וחיוּ: and ye shall live and not die, i.e., no harm shall befall you from me (Thenius). This passage is abridged in Is 36:17.
4Kings 18:33-34
Even Jehovah could not deliver them any more than Hezekiah. As a proof of this, Rabshakeh enumerated a number of cities and lands which the king of Assyria had conquered, without their gods' being able to offer any resistance to his power. "Where are the gods of Hamath, etc., that they might have delivered Samaria out of my hand?" Instead of הצּילוּ כּי we have הץ וכי and that they might have, which loosens the connection somewhat more between this clause and the preceding one, and makes it more independent. "Where are they?" is equivalent to they are gone, have perished (cf. 4Kings 19:18); and "that they might have delivered" is equivalent to they have not delivered. The subject to הצּילוּ כּי is הגּוים אלהי, which includes the God of Samaria. Sennacherib regards himself as being as it were one with his predecessors, as the representative of the might of Assyria, so that he attributes to himself the conquests of cities and lands which his ancestors had made. The cities and lands enumerated in 4Kings 18:34 have been mentioned already in 4Kings 17:24 as conquered territories, from which colonists had been transplanted to Samaria, with the exception of Arpad and Hena. ארפּד, which is also mentioned in 4Kings 19:13; Is 10:9; Is 36:19; Is 37:13, and Jer 49:23, in connection with Hamath, was certainly situated in the neighbourhood of that city, and still exists, so far as the name is concerned, in the large village of rfd, Arfd (mentioned by Maraszid, i. 47), in northern Syria in the district of Azz, which was seven hours to the north of Haleb, according to Abulf. Tab. Syr. ed. Khler, p. 23, and Niebuhr, Reise, ii. p. 414 (see Roediger, Addenda ad Ges. thes. p. 112). הנע, Hena, which is also combined with 'Ivvah in 4Kings 19:13 and Is 37:13, is probably the city of 'nt Ana, on the Euphrates, mentioned by Abulf., and עוּה is most likely the same as עוּא in 4Kings 17:24. The names ועוּה הנע are omitted from the text of Isaiah in consequence of the abridgment of Rabshakeh's address.
4Kings 18:35
4Kings 18:35 contains the conclusion drawn from the facts already adduced: "which of all the gods of the lands are they who have delivered their land out of my hand, that Jehovah should deliver Jerusalem out of my hand?" i.e., as not one of the gods of the lands named have been able to rescue his land from Assyria, Jehovah also will not be able to defend Jerusalem.
4Kings 18:36-37
The people were quite silent at this address ("the people," העם, to whom Rabshakeh had wished to address himself); for Hezekiah had forbidden them to make any answer, not only to prevent Rabshakeh from saying anything further, but that the ambassadors of Sennacherib might be left in complete uncertainty as to the impression made by their words. The deputies of Hezekiah returned to the king with their clothes rent as a sign of grief at the words of the Assyrian, by which not only Hezekiah, but still more Jehovah, had been blasphemed, and reported what they had heard.
John Gill
Now in the fourteenth year of King Hezekiah,.... Eight years after the captivity of Israel:
did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them; many of them, the frontier towns, and proceeded as far as Lachish; ambitious of enlarging his dominions, his father having subdued the kingdom of Israel, and being also provoked by Hezekiah's refusing to pay him tribute. Mention is made of this king by name, by Herodotus and other Heathen writers, see the note on Is 36:1 in the Apocryha:"Now when Enemessar was dead, Sennacherib his son reigned in his stead; whose estate was troubled, that I could not go into Media.'' (Tobit 1:15)he is called Sennacherib, and is said to be son of Enemassat, that is, Shalmaneser; however, he succeeded him in his kingdom; though some (o) take him to be the same with Shalmaneser: he is said by Metasthenes (p) to reign seven years, and was succeeded by Assaradon, who, according to him, reigned ten years.
(o) Lud. Vives in Aug. de Civ. Dei, l. 18. c. 24. (p) De Judicio Temp. fol. 221. 2.
John Wesley
Them - Many of them; universal particles being frequently so used both in scripture, and other authors; and this success God gave him; to lift him up to his own greater and more shameful destruction: to humble and chastise his own people for their manifold sins, and, to gain an eminent opportunity to advance his own honour by that miraculous deliverance which he designed for his people.
Robert Jamieson, A. R. Fausset and David Brown
Sennacherib--the son and successor of Shalmaneser.
all the fenced cities of Judah--not absolutely all of them; for, besides the capital, some strong fortresses held out against the invader (4Kings 18:17; 4Kings 19:8). The following account of Sennacherib's invasion of Judah and the remarkable destruction of his army, is repeated almost verbatim in 2Ch. 32:1-33 and Isa. 36:1-37:38. The expedition seems to have been directed against Egypt, the conquest of which was long a leading object of ambition with the Assyrian monarchs. But the invasion of Judah necessarily preceded, that country being the key to Egypt, the highway through which the conquerors from Upper Asia had to pass. Judah had also at this time formed a league of mutual defense with Egypt (4Kings 18:24). Moreover, it was now laid completely open by the transplantation of Israel to Assyria. Overrunning Palestine, Sennacherib laid siege to the fortress of Lachish, which lay seven Roman miles from Eleutheropolis, and therefore southwest of Jerusalem on the way to Egypt [ROBINSON]. Among the interesting illustrations of sacred history furnished by the recent Assyrian excavations, is a series of bas-reliefs, representing the siege of a town, which the inscription on the sculpture shows to be Lachish, and the figure of a king, whose name is given, on the same inscription, as Sennacherib. The legend, sculptured over the head of the king, runs thus: "Sennacherib, the mighty king, king of the country of Assyria, sitting on the throne of judgment before the city of Lachish [Lakhisha], I give permission for its slaughter" [Nineveh and Babylon]. This minute confirmation of the truth of the Bible narrative is given not only by the name Lachish, which is contained in the inscription, but from the physiognomy of the captives brought before the king, which is unmistakably Jewish.
18:1418:14: Եւ առաքեաց Եզեկիա արքայ Յուդայ հրեշտակս առ արքայ Ասորեստանեաց ՚ի Լաքիս՝ եւ ասէ. Մեղա՛յ, դարձի՛ր յինէն. եւ զոր ինչ դիցես ՚ի վերայ իմ բարձի՛ց։ Եւ եդ արքայն Ասորեստանեաց ՚ի վերայ Եզեկիայ արքայի Յուդայ երեքարեւր տաղանտ արծաթոյ՝ եւ երեսուն տաղանտ ոսկւոյ։
14 Յուդայի երկրի արքայ Եզեկիան Ասորեստանի արքայի մօտ դեսպաններ ուղարկելով Լաքիս՝ ասաց. «Մեղանչել եմ, յե՛տ դարձիր իմ երկրից, եւ ինչ տուգանք որ ինձ վրայ դնես, կը հատուցեմ»: Ասորեստանի արքան Յուդայի երկրի արքայ Եզեկիայի վրայ երեք հարիւր տաղանդ արծաթ[78] եւ երեսուն տաղանդ ոսկի[79] տուգանք դրեց,[79] 78. Շուրջ 9000կիլոգրամ արծաթ:">[78] եւ երեսուն տաղանդ ոսկի
14 Յուդայի Եզեկիա թագաւորը Լաքիս մարդ ղրկեց Ասորեստանի թագաւորին՝ ըսելով. «Մեղա՜յ, նահանջէ՛, բայց ինչ որ հարկ դնես՝ կը հատուցանեմ»։ Ասորեստանի թագաւորը Յուդայի Եզեկիա թագաւորին վրայ երեք հարիւր տաղանդ արծաթ ու երեսուն տաղանդ ոսկի հարկ դրաւ։
Եւ առաքեաց Եզեկիա արքայ Յուդայ հրեշտակս առ արքայ Ասորեստանեայց ի Լաքիս եւ ասէ. Մեղայ, դարձիր յինէն, եւ զոր ինչ դիցես ի վերայ իմ` բարձից: Եւ եդ արքայն Ասորեստանեայց ի վերայ Եզեկեայ արքայի Յուդայ երեքհարեւր տաղանդ արծաթոյ եւ երեսուն տաղանդ ոսկւոյ:

18:14: Եւ առաքեաց Եզեկիա արքայ Յուդայ հրեշտակս առ արքայ Ասորեստանեաց ՚ի Լաքիս՝ եւ ասէ. Մեղա՛յ, դարձի՛ր յինէն. եւ զոր ինչ դիցես ՚ի վերայ իմ բարձի՛ց։ Եւ եդ արքայն Ասորեստանեաց ՚ի վերայ Եզեկիայ արքայի Յուդայ երեքարեւր տաղանտ արծաթոյ՝ եւ երեսուն տաղանտ ոսկւոյ։
14 Յուդայի երկրի արքայ Եզեկիան Ասորեստանի արքայի մօտ դեսպաններ ուղարկելով Լաքիս՝ ասաց. «Մեղանչել եմ, յե՛տ դարձիր իմ երկրից, եւ ինչ տուգանք որ ինձ վրայ դնես, կը հատուցեմ»: Ասորեստանի արքան Յուդայի երկրի արքայ Եզեկիայի վրայ երեք հարիւր տաղանդ արծաթ[78] եւ երեսուն տաղանդ ոսկի[79] տուգանք դրեց,
[79] 78. Շուրջ 9000կիլոգրամ արծաթ:">[78] եւ երեսուն տաղանդ ոսկի
14 Յուդայի Եզեկիա թագաւորը Լաքիս մարդ ղրկեց Ասորեստանի թագաւորին՝ ըսելով. «Մեղա՜յ, նահանջէ՛, բայց ինչ որ հարկ դնես՝ կը հատուցանեմ»։ Ասորեստանի թագաւորը Յուդայի Եզեկիա թագաւորին վրայ երեք հարիւր տաղանդ արծաթ ու երեսուն տաղանդ ոսկի հարկ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1418:14 И послал Езекия, царь Иудейский, к царю Ассирийскому в Лахис сказать: виновен я; отойди от меня; что наложишь на меня, я внесу. И наложил царь Ассирийский на Езекию, царя Иудейского, триста талантов серебра и тридцать талантов золота.
18:14 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Εζεκιας εζεκιας Ezekias βασιλεὺς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha ἀγγέλους αγγελος messenger πρὸς προς to; toward βασιλέα βασιλευς monarch; king Ἀσσυρίων ασσυριος into; for Λαχις λαχις tell; declare ἡμάρτηκα αμαρτανω sin ἀποστράφητι αποστρεφω turn away; alienate ἀπ᾿ απο from; away ἐμοῦ εμου my ὃ ος who; what ἐὰν εαν and if; unless ἐπιθῇς επιτιθημι put on; put another ἐπ᾿ επι in; on ἐμέ εμε me βαστάσω βασταζω pick up; bear καὶ και and; even ἐπέθηκεν επιτιθημι put on; put another ὁ ο the βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος in; on Εζεκιαν εζεκιας Ezekias βασιλέα βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha τριακόσια τριακοσιοι three hundred τάλαντα ταλαντον 10,000 dollars; talent ἀργυρίου αργυριον silver piece; money καὶ και and; even τριάκοντα τριακοντα thirty τάλαντα ταλαντον 10,000 dollars; talent χρυσίου χρυσιον gold piece; gold leaf
18:14 וַ wa וְ and יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send חִזְקִיָּ֣ה ḥizqiyyˈā חִזְקִיָּה Hizkiah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֣ה yᵊhûḏˈā יְהוּדָה Judah אֶל־ ʔel- אֶל to מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁוּר֩׀ ʔaššûr אַשּׁוּר Asshur לָכִ֨ישָׁה׀ lāḵˌîšā לָכִישׁ Lachish לֵ lē לְ to אמֹ֤ר׀ ʔmˈōr אמר say חָטָ֨אתִי֙ ḥāṭˈāṯî חטא miss שׁ֣וּב šˈûv שׁוב return מֵֽ mˈē מִן from עָלַ֔י ʕālˈay עַל upon אֵ֛ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תִּתֵּ֥ן tittˌēn נתן give עָלַ֖י ʕālˌay עַל upon אֶשָּׂ֑א ʔeśśˈā נשׂא lift וַ wa וְ and יָּ֨שֶׂם yyˌāśem שׂים put מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁ֜וּר ʔaššˈûr אַשּׁוּר Asshur עַל־ ʕal- עַל upon חִזְקִיָּ֣ה ḥizqiyyˈā חִזְקִיָּה Hizkiah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah שְׁלֹ֤שׁ šᵊlˈōš שָׁלֹשׁ three מֵאֹות֙ mēʔôṯ מֵאָה hundred כִּכַּר־ kikkar- כִּכָּר disk כֶּ֔סֶף kˈesef כֶּסֶף silver וּ û וְ and שְׁלֹשִׁ֖ים šᵊlōšˌîm שָׁלֹשׁ three כִּכַּ֥ר kikkˌar כִּכָּר disk זָהָֽב׃ zāhˈāv זָהָב gold
18:14. tunc misit Ezechias rex Iuda nuntios ad regem Assyriorum Lachis dicens peccavi recede a me et omne quod inposueris mihi feram indixit itaque rex Assyriorum Ezechiae regi Iudae trecenta talenta argenti et triginta talenta auriThen Ezechias, king of Juda, sent messengers to the king of the Assyrians, to Lachis, saying: I have offended, depart from me: and all that thou shalt put upon me, I will bear. And the king of the Assyrians put a tax upon Ezechias, king of Juda, of three hundred talents of silver, and thirty talents of gold.
14. And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold.
18:14. Then Hezekiah, the king of Judah, sent messengers to the king of the Assyrians at Lachish, saying: “I have offended. Withdraw from me, and all that you will impose upon me, I will bear.” And so the king of the Assyrians levied a tax upon Hezekiah, the king of Judah, of three hundred talents of silver and thirty talents of gold.
18:14. And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold.
And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold:

18:14 И послал Езекия, царь Иудейский, к царю Ассирийскому в Лахис сказать: виновен я; отойди от меня; что наложишь на меня, я внесу. И наложил царь Ассирийский на Езекию, царя Иудейского, триста талантов серебра и тридцать талантов золота.
18:14
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Εζεκιας εζεκιας Ezekias
βασιλεὺς βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
ἀγγέλους αγγελος messenger
πρὸς προς to; toward
βασιλέα βασιλευς monarch; king
Ἀσσυρίων ασσυριος into; for
Λαχις λαχις tell; declare
ἡμάρτηκα αμαρτανω sin
ἀποστράφητι αποστρεφω turn away; alienate
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ος who; what
ἐὰν εαν and if; unless
ἐπιθῇς επιτιθημι put on; put another
ἐπ᾿ επι in; on
ἐμέ εμε me
βαστάσω βασταζω pick up; bear
καὶ και and; even
ἐπέθηκεν επιτιθημι put on; put another
ο the
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος in; on
Εζεκιαν εζεκιας Ezekias
βασιλέα βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
τριακόσια τριακοσιοι three hundred
τάλαντα ταλαντον 10,000 dollars; talent
ἀργυρίου αργυριον silver piece; money
καὶ και and; even
τριάκοντα τριακοντα thirty
τάλαντα ταλαντον 10,000 dollars; talent
χρυσίου χρυσιον gold piece; gold leaf
18:14
וַ wa וְ and
יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send
חִזְקִיָּ֣ה ḥizqiyyˈā חִזְקִיָּה Hizkiah
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְהוּדָ֣ה yᵊhûḏˈā יְהוּדָה Judah
אֶל־ ʔel- אֶל to
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁוּר֩׀ ʔaššûr אַשּׁוּר Asshur
לָכִ֨ישָׁה׀ lāḵˌîšā לָכִישׁ Lachish
לֵ לְ to
אמֹ֤ר׀ ʔmˈōr אמר say
חָטָ֨אתִי֙ ḥāṭˈāṯî חטא miss
שׁ֣וּב šˈûv שׁוב return
מֵֽ mˈē מִן from
עָלַ֔י ʕālˈay עַל upon
אֵ֛ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תִּתֵּ֥ן tittˌēn נתן give
עָלַ֖י ʕālˌay עַל upon
אֶשָּׂ֑א ʔeśśˈā נשׂא lift
וַ wa וְ and
יָּ֨שֶׂם yyˌāśem שׂים put
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁ֜וּר ʔaššˈûr אַשּׁוּר Asshur
עַל־ ʕal- עַל upon
חִזְקִיָּ֣ה ḥizqiyyˈā חִזְקִיָּה Hizkiah
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
שְׁלֹ֤שׁ šᵊlˈōš שָׁלֹשׁ three
מֵאֹות֙ mēʔôṯ מֵאָה hundred
כִּכַּר־ kikkar- כִּכָּר disk
כֶּ֔סֶף kˈesef כֶּסֶף silver
וּ û וְ and
שְׁלֹשִׁ֖ים šᵊlōšˌîm שָׁלֹשׁ three
כִּכַּ֥ר kikkˌar כִּכָּר disk
זָהָֽב׃ zāhˈāv זָהָב gold
18:14. tunc misit Ezechias rex Iuda nuntios ad regem Assyriorum Lachis dicens peccavi recede a me et omne quod inposueris mihi feram indixit itaque rex Assyriorum Ezechiae regi Iudae trecenta talenta argenti et triginta talenta auri
Then Ezechias, king of Juda, sent messengers to the king of the Assyrians, to Lachis, saying: I have offended, depart from me: and all that thou shalt put upon me, I will bear. And the king of the Assyrians put a tax upon Ezechias, king of Juda, of three hundred talents of silver, and thirty talents of gold.
18:14. Then Hezekiah, the king of Judah, sent messengers to the king of the Assyrians at Lachish, saying: “I have offended. Withdraw from me, and all that you will impose upon me, I will bear.” And so the king of the Assyrians levied a tax upon Hezekiah, the king of Judah, of three hundred talents of silver and thirty talents of gold.
18:14. And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: Ввиду тех опустошений, какие произведены были ассирийскими войсками в пределах Иудейского царства (Ис. XXXIII:8-9), Езекия решил, признав вину свою пред ассирийским царем, уплатить Сеннахириму громадную контрибуцию (по проф. Гуляеву, с. 354, 300: талантов серебра - 450: 000: руб. серебром, а 30: тал. золота = 45: 000: руб. золотом; точный размер всей контрибуции трудно определить ввиду неизвестности пропорциональной ценности золота и серебра у древних евреев), для составлений которой Езекии пришлось посягнуть даже на целость храма, к чему не прибегали еще и нечистивые предместники его: Иоас (XII:19: - он выдал Азаилу лишь пожертвования храму) и Ахаз (XVIII:17: поступился только некоторой утварью храма). Однако, эта великая жертва не спасла Иерусалима от дальнейших посягательств ассириян.
Albert Barnes: Notes on the Bible - 1834
18:14: Return from me - Or "retire from me," i. e., "withdraw thy troops."
Three hundred talents ... - According to Sennacherib's own account, the terms of peace were as follows:
(1) A money payment to the amount of 800 talents of silver and 30 talents of gold.
(2) the surrender of the Ekronite king.
(3) a cession of territory toward the west and the southwest, which was apportioned between the kings of Ekron, Ashdod, and Gaza.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:14: I have offended: Kg2 18:7; Kg1 20:4; Pro 29:25; Luk 14:32
Geneva 1599
And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, (d) I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold.
(d) As his zeal was before praised, so his weakness is here set forth, that no one should glory in himself.
John Gill
And Hezekiah king of Judah sent to the king of Assyria to Lachish,.... A city in the tribe of Judah, about twenty miles from Jerusalem, towards the southwest (q); which the king of Assyria was now besieging, 2Chron 32:9 at first Hezekiah made provision to defend himself, and encouraged his people not to be afraid of the king of Assyria, 2Chron 32:1, but understanding he had taken his fortified cities, and made such progress with his arms, he was disheartened, and sent an embassy to him to sue for peace; judging it more advisable to buy it than to expose his capital to a siege; in which he betrayed much weakness and distrust of the power and providence of God:
saying, I have offended; not the Lord, but the king of Assyria by rebelling against him, or refusing to pay the yearly tribute to him; he owned he had acted imprudently, and had given him, just occasion to invade his land:
return from me; from his land, from proceeding to Jerusalem, which he seemed to have a design upon, and go back to his own country with his army, and make no further conquests:
that which thou puttest on me I will bear; what mulct or fine he should lay upon him, or tribute he should impose upon him, or whatever he should demand of him, he would submit to:
and the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver, and thirty talents of gold; to be paid to him directly; which, according to Brerewood (r), amounted to 247,500 pounds.
(q) Bunting's Travels, &c. p. 99. (r) De Ponder. & Pret. Vet. Num. c. 5.
John Wesley
Three hundred talents, &c. - Above two hundred thousand pounds.
Robert Jamieson, A. R. Fausset and David Brown
Hezekiah . . . sent to Lachish, saying, . . . that which thou puttest on me will I bear--Disappointed in his expectations of aid from Egypt, and feeling himself unable to resist so mighty a conqueror who was menacing Jerusalem itself, Hezekiah made his submission. The payment of 300 talents of silver, and 30 talents of gold--£351,000--brought a temporary respite; but, in raising the imposed tribute, he was obliged not only to drain all the treasures of the palace and the temple, but even to strip the doors and pillars of the sacred edifice of the gold that adorned them.
18:1518:15: Եւ ետ Եզեկիա զամենայն արծաթ գտեալ ՚ի տա՛ն Տեառն, եւ ՚ի գանձս տան թագաւորին։
15 եւ Եզեկիան Տիրոջ տանը եւ թագաւորի գանձատանը ինչ որ գտաւ, տուեց:
15 Եզեկիա Տէրոջը տանը մէջ գտնուած բոլոր արծաթը տուաւ։
Եւ ետ Եզեկիա զամենայն արծաթ գտեալ ի տան Տեառն եւ ի գանձս տան թագաւորին:

18:15: Եւ ետ Եզեկիա զամենայն արծաթ գտեալ ՚ի տա՛ն Տեառն, եւ ՚ի գանձս տան թագաւորին։
15 եւ Եզեկիան Տիրոջ տանը եւ թագաւորի գանձատանը ինչ որ գտաւ, տուեց:
15 Եզեկիա Տէրոջը տանը մէջ գտնուած բոլոր արծաթը տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1518:15 И отдал Езекия все серебро, какое нашлось в доме Господнем и в сокровищницах дома царского.
18:15 καὶ και and; even ἔδωκεν διδωμι give; deposit Εζεκιας εζεκιας Ezekias πᾶν πας all; every τὸ ο the ἀργύριον αργυριον silver piece; money τὸ ο the εὑρεθὲν ευρισκω find ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master καὶ και and; even ἐν εν in θησαυροῖς θησαυρος treasure οἴκου οικος home; household τοῦ ο the βασιλέως βασιλευς monarch; king
18:15 וַ wa וְ and יִּתֵּן֙ yyittˌēn נתן give חִזְקִיָּ֔ה ḥizqiyyˈā חִזְקִיָּה Hizkiah אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the כֶּ֖סֶף kkˌesef כֶּסֶף silver הַ ha הַ the נִּמְצָ֣א nnimṣˈā מצא find בֵית־ vêṯ- בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and בְ vᵊ בְּ in אֹצְרֹ֖ות ʔōṣᵊrˌôṯ אֹוצָר supply בֵּ֥ית bˌêṯ בַּיִת house הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
18:15. deditque Ezechias omne argentum quod reppertum fuerat in domo Domini et in thesauris regisAnd Ezechias gave all the silver that was found in the house of the Lord, and in the king's treasures.
15. And Hezekiah gave all the silver that was found in the house of the LORD, and in the treasures of the king’s house.
18:15. And Hezekiah gave all the silver that had been found in the house of the Lord, and in the treasuries of the king.
18:15. And Hezekiah gave [him] all the silver that was found in the house of the LORD, and in the treasures of the king’s house.
And Hezekiah gave [him] all the silver that was found in the house of the LORD, and in the treasures of the king' s house:

18:15 И отдал Езекия все серебро, какое нашлось в доме Господнем и в сокровищницах дома царского.
18:15
καὶ και and; even
ἔδωκεν διδωμι give; deposit
Εζεκιας εζεκιας Ezekias
πᾶν πας all; every
τὸ ο the
ἀργύριον αργυριον silver piece; money
τὸ ο the
εὑρεθὲν ευρισκω find
ἐν εν in
οἴκῳ οικος home; household
κυρίου κυριος lord; master
καὶ και and; even
ἐν εν in
θησαυροῖς θησαυρος treasure
οἴκου οικος home; household
τοῦ ο the
βασιλέως βασιλευς monarch; king
18:15
וַ wa וְ and
יִּתֵּן֙ yyittˌēn נתן give
חִזְקִיָּ֔ה ḥizqiyyˈā חִזְקִיָּה Hizkiah
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
כֶּ֖סֶף kkˌesef כֶּסֶף silver
הַ ha הַ the
נִּמְצָ֣א nnimṣˈā מצא find
בֵית־ vêṯ- בַּיִת house
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
בְ vᵊ בְּ in
אֹצְרֹ֖ות ʔōṣᵊrˌôṯ אֹוצָר supply
בֵּ֥ית bˌêṯ בַּיִת house
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
18:15. deditque Ezechias omne argentum quod reppertum fuerat in domo Domini et in thesauris regis
And Ezechias gave all the silver that was found in the house of the Lord, and in the king's treasures.
18:15. And Hezekiah gave all the silver that had been found in the house of the Lord, and in the treasuries of the king.
18:15. And Hezekiah gave [him] all the silver that was found in the house of the LORD, and in the treasures of the king’s house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:15: Kg2 12:18, Kg2 16:8; Kg1 15:15, Kg1 15:18, Kg1 15:19; Ch2 16:2
John Gill
And Hezekiah gave him all the silver that was found in the house of the Lord, and in the treasures of the king's house. To make up the three hundred talents of silver, for which purpose he exhausted both, which had been done more than once before by the kings of Judah; these were their resources in times of distress; see 4Kings 12:18.
18:1618:16: ՚Ի ժամանակի յայնմիկ կոտորեաց Եզեկիա զդրունս տաճարին Տեառն՝ եւ զսեամսն զոր պատեաց ոսկւով Եզեկիա արքայ Յուդայ, եւ ե՛տ զայն արքային Ասորեստանեաց։
16 Այդ ժամանակ Եզեկիան պոկեց Տիրոջ տաճարի դռների եւ դրանդիկների վրայ եղած ոսկին, որ ինքը՝ Յուդայի երկրի արքայ Եզեկիան էր պատել, ու տուեց Ասորեստանի արքային:
16 Այն ատեն Եզեկիա Տէրոջը տաճարին դռներուն ու դրանդիքներուն վրայի ոսկին քակեց, որ ինք՝ Յուդայի Եզեկիա թագաւորը՝ զանոնք պատեր էր ու Ասորեստանի թագաւորին տուաւ։
Ի ժամանակի յայնմիկ կոտորեաց Եզեկիա զդրունս տաճարին Տեառն, եւ զսեամսն զոր պատեաց ոսկւով Եզեկիա արքայ Յուդայ, եւ ետ զայն արքային Ասորեստանեայց:

18:16: ՚Ի ժամանակի յայնմիկ կոտորեաց Եզեկիա զդրունս տաճարին Տեառն՝ եւ զսեամսն զոր պատեաց ոսկւով Եզեկիա արքայ Յուդայ, եւ ե՛տ զայն արքային Ասորեստանեաց։
16 Այդ ժամանակ Եզեկիան պոկեց Տիրոջ տաճարի դռների եւ դրանդիկների վրայ եղած ոսկին, որ ինքը՝ Յուդայի երկրի արքայ Եզեկիան էր պատել, ու տուեց Ասորեստանի արքային:
16 Այն ատեն Եզեկիա Տէրոջը տաճարին դռներուն ու դրանդիքներուն վրայի ոսկին քակեց, որ ինք՝ Յուդայի Եզեկիա թագաւորը՝ զանոնք պատեր էր ու Ասորեստանի թագաւորին տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1618:16 В то время снял Езекия {золото} с дверей дома Господня и с дверных столбов, которые позолотил Езекия, царь Иудейский, и отдал его царю Ассирийскому.
18:16 ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that συνέκοψεν συγκοπτω Ezekias τὰς ο the θύρας θυρα door ναοῦ ναος sanctuary κυρίου κυριος lord; master καὶ και and; even τὰ ο the ἐστηριγμένα στηριζω steady; steadfast ἃ ος who; what ἐχρύσωσεν χρυσοω gild Εζεκιας εζεκιας Ezekias βασιλεὺς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτὰ αυτος he; him βασιλεῖ βασιλευς monarch; king Ἀσσυρίων ασσυριος Assyrios; Assirios
18:16 בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֗יא hˈî הִיא she קִצַּ֨ץ qiṣṣˌaṣ קצץ cut חִזְקִיָּ֜ה ḥizqiyyˈā חִזְקִיָּה Hizkiah אֶת־ ʔeṯ- אֵת [object marker] דַּלְתֹ֨ות dalᵊṯˌôṯ דֶּלֶת door הֵיכַ֤ל hêḵˈal הֵיכָל palace יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֹ֣מְנֹ֔ות ʔˈōmᵊnˈôṯ אֹמְנָה door-post אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִפָּ֔ה ṣippˈā צפה arrange חִזְקִיָּ֖ה ḥizqiyyˌā חִזְקִיָּה Hizkiah מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וַֽ wˈa וְ and יִּתְּנֵ֖ם yyittᵊnˌēm נתן give לְ lᵊ לְ to מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אַשּֽׁוּר׃ פ ʔaššˈûr . f אַשּׁוּר Asshur
18:16. in tempore illo confregit Ezechias valvas templi Domini et lamminas auri quas ipse adfixerat et dedit eas regi AssyriorumAt that time Ezechias broke the doors of the temple of the Lord, and the plates of gold which he had fastened on them, and gave them to the king of the Assyrians.
16. At that time did Hezekiah cut off the doors of the temple of the LORD, and the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.
18:16. At that time, Hezekiah broke apart the doors of the temple of the Lord, with the plates of gold which he had affixed to them. And he gave these to the king of the Assyrians.
18:16. At that time did Hezekiah cut off [the gold from] the doors of the temple of the LORD, and [from] the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.
At that time did Hezekiah cut off [the gold from] the doors of the temple of the LORD, and [from] the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria:

18:16 В то время снял Езекия {золото} с дверей дома Господня и с дверных столбов, которые позолотил Езекия, царь Иудейский, и отдал его царю Ассирийскому.
18:16
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
συνέκοψεν συγκοπτω Ezekias
τὰς ο the
θύρας θυρα door
ναοῦ ναος sanctuary
κυρίου κυριος lord; master
καὶ και and; even
τὰ ο the
ἐστηριγμένα στηριζω steady; steadfast
ος who; what
ἐχρύσωσεν χρυσοω gild
Εζεκιας εζεκιας Ezekias
βασιλεὺς βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτὰ αυτος he; him
βασιλεῖ βασιλευς monarch; king
Ἀσσυρίων ασσυριος Assyrios; Assirios
18:16
בָּ בְּ in
הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֗יא hˈî הִיא she
קִצַּ֨ץ qiṣṣˌaṣ קצץ cut
חִזְקִיָּ֜ה ḥizqiyyˈā חִזְקִיָּה Hizkiah
אֶת־ ʔeṯ- אֵת [object marker]
דַּלְתֹ֨ות dalᵊṯˌôṯ דֶּלֶת door
הֵיכַ֤ל hêḵˈal הֵיכָל palace
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֹ֣מְנֹ֔ות ʔˈōmᵊnˈôṯ אֹמְנָה door-post
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִפָּ֔ה ṣippˈā צפה arrange
חִזְקִיָּ֖ה ḥizqiyyˌā חִזְקִיָּה Hizkiah
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וַֽ wˈa וְ and
יִּתְּנֵ֖ם yyittᵊnˌēm נתן give
לְ lᵊ לְ to
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
אַשּֽׁוּר׃ פ ʔaššˈûr . f אַשּׁוּר Asshur
18:16. in tempore illo confregit Ezechias valvas templi Domini et lamminas auri quas ipse adfixerat et dedit eas regi Assyriorum
At that time Ezechias broke the doors of the temple of the Lord, and the plates of gold which he had fastened on them, and gave them to the king of the Assyrians.
18:16. At that time, Hezekiah broke apart the doors of the temple of the Lord, with the plates of gold which he had affixed to them. And he gave these to the king of the Assyrians.
18:16. At that time did Hezekiah cut off [the gold from] the doors of the temple of the LORD, and [from] the pillars which Hezekiah king of Judah had overlaid, and gave it to the king of Assyria.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
18:16: Ahaz had already exhausted the treasuries Kg2 16:8; Hezekiah was therefore compelled to undo his own work.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:16: gold: Kg1 6:31-35; Ch2 29:3
it: Heb. them
John Gill
At that time did Hezekiah cut off the gold from the doors of the temple of the Lord,.... The plates of gold with which they were covered; or scraped off the gold from them, as the Targum interprets it:
and from the pillars which Hezekiah king of Judah had overlaid: or the posts, as the Targum, the lintel or side posts of the doors of the temple; which though covered in Solomon's time, the gold was worn off, or had been taken off by Ahaz, but was renewed by Hezekiah; and who, in this time of distress, thought he might take it off again, no doubt with a full purpose to replace it, when he should be able. This is one of the three things the Talmudic writers (s) disapprove of in Hezekiah:
and gave it to the king of Assyria; to make up the thirty talents of gold he demanded.
(s) T. Bab. Beracot, fol. 10. 2.
18:1718:17: Եւ առաքեաց արքայ Ասորեստանեաց զԹարաթա՝ եւ զՌաբսարիս՝ եւ զՌափսակ ՚ի Լաքիսայ առ արքայ Եզեկիայ զօրու ծանու ՚ի վերայ Երուսաղեմի. եւ ելին եւ եկին յԵրուսաղէմ, եւ կացին ՚ի վերայ ջրմղին վերնոյ աւազանին, որ է ՚ի ճանապարհի ագարակին թափչի.
17 Ասորեստանի արքան Թարաթային, Ռաբսարիսին ու Ռափսակին մեծ զօրքով Լաքիսից ուղարկեց Երուսաղէմ, Եզեկիա արքայի մօտ: Սրանք ելան ու եկան Երուսաղէմ եւ, կանգնելով թափիչի[80] ագարակի ճանապարհին գտնուող վերին աւազանի ջրմուղի վրայ,[80] 80. Թաղիք մաքրող:
17 Ասորեստանի թագաւորը Տարաթանը, Ռաբսարիսն ու Ռափսակը շատ զօրքով Լաքիսէն Երուսաղէմ ղրկեց Եզեկիա թագաւորին. անոնք Երուսաղէմ եկան ու հոն հասնելով՝ Թափիչին ագարակին ճամբան եղող վերի աւազանին ջրմուղին վրայ կեցան
Եւ առաքեաց արքայ Ասորեստանեայց զԹարաթա եւ զՌաբսարիս եւ զՌափսակ ի Լաքիսայ առ արքայ Եզեկիա զօրու ծանու ի վերայ Երուսաղեմի. եւ ելին եւ եկին յԵրուսաղէմ, եւ կացին ի վերայ ջրմղին վերնոյ աւազանին, որ է ի ճանապարհի ագարակին թափչի:

18:17: Եւ առաքեաց արքայ Ասորեստանեաց զԹարաթա՝ եւ զՌաբսարիս՝ եւ զՌափսակ ՚ի Լաքիսայ առ արքայ Եզեկիայ զօրու ծանու ՚ի վերայ Երուսաղեմի. եւ ելին եւ եկին յԵրուսաղէմ, եւ կացին ՚ի վերայ ջրմղին վերնոյ աւազանին, որ է ՚ի ճանապարհի ագարակին թափչի.
17 Ասորեստանի արքան Թարաթային, Ռաբսարիսին ու Ռափսակին մեծ զօրքով Լաքիսից ուղարկեց Երուսաղէմ, Եզեկիա արքայի մօտ: Սրանք ելան ու եկան Երուսաղէմ եւ, կանգնելով թափիչի[80] ագարակի ճանապարհին գտնուող վերին աւազանի ջրմուղի վրայ,
[80] 80. Թաղիք մաքրող:
17 Ասորեստանի թագաւորը Տարաթանը, Ռաբսարիսն ու Ռափսակը շատ զօրքով Լաքիսէն Երուսաղէմ ղրկեց Եզեկիա թագաւորին. անոնք Երուսաղէմ եկան ու հոն հասնելով՝ Թափիչին ագարակին ճամբան եղող վերի աւազանին ջրմուղին վրայ կեցան
zohrab-1805▾ eastern-1994▾ western am▾
18:1718:17 И послал царь Ассирийский Тартана и Рабсариса и Рабсака из Лахиса к царю Езекии с большим войском в Иерусалим. И пошли, и пришли к Иерусалиму; и пошли, и пришли, и стали у водопровода верхнего пруда, который на дороге поля белильничьего.
18:17 καὶ και and; even ἀπέστειλεν αποστελλω send off / away βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος the Θαρθαν θαρθαν and; even τὸν ο the Ραφις ραφις and; even τὸν ο the Ραψακην ραψακης from; out of Λαχις λαχις to; toward τὸν ο the βασιλέα βασιλευς monarch; king Εζεκιαν εζεκιας Ezekias ἐν εν in δυνάμει δυναμις power; ability βαρείᾳ βαρυς weighty; heavy ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἀνέβησαν αναβαινω step up; ascend καὶ και and; even ἦλθον ερχομαι come; go εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἔστησαν ιστημι stand; establish ἐν εν in τῷ ο the ὑδραγωγῷ υδραγωγος the κολυμβήθρας κολυμβηθρα pool τῆς ο the ἄνω ανω.1 upward; above ἥ ος who; what ἐστιν ειμι be ἐν εν in τῇ ο the ὁδῷ οδος way; journey τοῦ ο the ἀγροῦ αγρος field τοῦ ο the γναφέως γναφευς fuller
18:17 וַ wa וְ and יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁ֡וּר ʔaššˈûr אַשּׁוּר Asshur אֶת־ ʔeṯ- אֵת [object marker] תַּרְתָּ֥ן tartˌān תַּרְתָּן commander וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] רַב־ rav- רַב chief סָרִ֣יס׀ sārˈîs סָרִיס official וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] רַב־שָׁקֵ֨ה rav-šāqˌē רַב שָׁקֵה rabshake מִן־ min- מִן from לָכִ֜ישׁ lāḵˈîš לָכִישׁ Lachish אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֧לֶךְ mmˈeleḵ מֶלֶךְ king חִזְקִיָּ֛הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah בְּ bᵊ בְּ in חֵ֥יל ḥˌêl חַיִל power כָּבֵ֖ד kāvˌēḏ כָּבֵד heavy יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem וַֽ wˈa וְ and יַּעֲלוּ֙ yyaʕᵃlˌû עלה ascend וַ wa וְ and יָּבֹ֣אוּ yyāvˈōʔû בוא come יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem וַ wa וְ and יַּעֲל֣וּ yyaʕᵃlˈû עלה ascend וַ wa וְ and יָּבֹ֗אוּ yyāvˈōʔû בוא come וַ wa וְ and יַּֽעַמְדוּ֙ yyˈaʕamᵊḏû עמד stand בִּ bi בְּ in תְעָלַת֙ ṯᵊʕālˌaṯ תְּעָלָה channel הַ ha הַ the בְּרֵכָ֣ה bbᵊrēḵˈā בְּרֵכָה pool הָֽ hˈā הַ the עֶלְיֹונָ֔ה ʕelyônˈā עֶלְיֹון upper אֲשֶׁ֕ר ʔᵃšˈer אֲשֶׁר [relative] בִּ bi בְּ in מְסִלַּ֖ת mᵊsillˌaṯ מְסִלָּה highway שְׂדֵ֥ה śᵊḏˌē שָׂדֶה open field כֹובֵֽס׃ ḵôvˈēs כבס wash
18:17. misit autem rex Assyriorum Tharthan et Rabsaris et Rabsacen de Lachis ad regem Ezechiam cum manu valida Hierusalem qui cum ascendissent venerunt in Hierusalem et steterunt iuxta aquaeductum piscinae superioris quae est in via agri FullonisAnd the king of the Assyrians sent Tharthan, and Rabsaris, and Rabsaces, from Lachis, to king Ezechias, with a strong army, to Jerusalem: and they went up and came to Jerusalem, and they stood by the conduit of the upper pool, which is in the way of the fuller's field.
17. And the king of Assyria sent Tartan and Rab-saris and Rabshakeh from Lachish to king Hezekiah with a great army unto Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller’s field.
18:17. Then the king of the Assyrians sent Tartan, and Rabsaris, and Rabshakeh, from Lachish, to king Hezekiah, with a powerful hand, to Jerusalem. And when they had ascended, they arrived in Jerusalem, and they stood beside the aqueduct of the upper pool, which is along the way of the fuller’s field.
18:17. And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which [is] in the highway of the fuller’s field.
And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which [is] in the highway of the fuller' s field:

18:17 И послал царь Ассирийский Тартана и Рабсариса и Рабсака из Лахиса к царю Езекии с большим войском в Иерусалим. И пошли, и пришли к Иерусалиму; и пошли, и пришли, и стали у водопровода верхнего пруда, который на дороге поля белильничьего.
18:17
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος the
Θαρθαν θαρθαν and; even
τὸν ο the
Ραφις ραφις and; even
τὸν ο the
Ραψακην ραψακης from; out of
Λαχις λαχις to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
Εζεκιαν εζεκιας Ezekias
ἐν εν in
δυνάμει δυναμις power; ability
βαρείᾳ βαρυς weighty; heavy
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
καὶ και and; even
ἦλθον ερχομαι come; go
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἔστησαν ιστημι stand; establish
ἐν εν in
τῷ ο the
ὑδραγωγῷ υδραγωγος the
κολυμβήθρας κολυμβηθρα pool
τῆς ο the
ἄνω ανω.1 upward; above
ος who; what
ἐστιν ειμι be
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
τοῦ ο the
ἀγροῦ αγρος field
τοῦ ο the
γναφέως γναφευς fuller
18:17
וַ wa וְ and
יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁ֡וּר ʔaššˈûr אַשּׁוּר Asshur
אֶת־ ʔeṯ- אֵת [object marker]
תַּרְתָּ֥ן tartˌān תַּרְתָּן commander
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
רַב־ rav- רַב chief
סָרִ֣יס׀ sārˈîs סָרִיס official
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
רַב־שָׁקֵ֨ה rav-šāqˌē רַב שָׁקֵה rabshake
מִן־ min- מִן from
לָכִ֜ישׁ lāḵˈîš לָכִישׁ Lachish
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֧לֶךְ mmˈeleḵ מֶלֶךְ king
חִזְקִיָּ֛הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
בְּ bᵊ בְּ in
חֵ֥יל ḥˌêl חַיִל power
כָּבֵ֖ד kāvˌēḏ כָּבֵד heavy
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
וַֽ wˈa וְ and
יַּעֲלוּ֙ yyaʕᵃlˌû עלה ascend
וַ wa וְ and
יָּבֹ֣אוּ yyāvˈōʔû בוא come
יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
וַ wa וְ and
יַּעֲל֣וּ yyaʕᵃlˈû עלה ascend
וַ wa וְ and
יָּבֹ֗אוּ yyāvˈōʔû בוא come
וַ wa וְ and
יַּֽעַמְדוּ֙ yyˈaʕamᵊḏû עמד stand
בִּ bi בְּ in
תְעָלַת֙ ṯᵊʕālˌaṯ תְּעָלָה channel
הַ ha הַ the
בְּרֵכָ֣ה bbᵊrēḵˈā בְּרֵכָה pool
הָֽ hˈā הַ the
עֶלְיֹונָ֔ה ʕelyônˈā עֶלְיֹון upper
אֲשֶׁ֕ר ʔᵃšˈer אֲשֶׁר [relative]
בִּ bi בְּ in
מְסִלַּ֖ת mᵊsillˌaṯ מְסִלָּה highway
שְׂדֵ֥ה śᵊḏˌē שָׂדֶה open field
כֹובֵֽס׃ ḵôvˈēs כבס wash
18:17. misit autem rex Assyriorum Tharthan et Rabsaris et Rabsacen de Lachis ad regem Ezechiam cum manu valida Hierusalem qui cum ascendissent venerunt in Hierusalem et steterunt iuxta aquaeductum piscinae superioris quae est in via agri Fullonis
And the king of the Assyrians sent Tharthan, and Rabsaris, and Rabsaces, from Lachis, to king Ezechias, with a strong army, to Jerusalem: and they went up and came to Jerusalem, and they stood by the conduit of the upper pool, which is in the way of the fuller's field.
18:17. Then the king of the Assyrians sent Tartan, and Rabsaris, and Rabshakeh, from Lachish, to king Hezekiah, with a powerful hand, to Jerusalem. And when they had ascended, they arrived in Jerusalem, and they stood beside the aqueduct of the upper pool, which is along the way of the fuller’s field.
18:17. And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which [is] in the highway of the fuller’s field.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Иосиф Флавий (Древн. X, 1, 1) так восполняет библейский рассказ: "ассириец взял деньги, но и не подумал сдержать данное обещание, а отправившись сам войной на египтян и эфиопов, оставил своего военачальника (στρατηγόν) с двумя другими полководцами во главе огромного войска под Иерусалимом для разрушения этого города". Тартан, Рабсарис и Рабсак - нарицательные, а не собственные имена ассирийских военачальников и придворных. Тартан (ср. Ис. XX:1), ассир. turtanu, - высший полководец или военачальник; Рабсарис, с еврейского: Глава евнухов (ср. 4: Цар. XXV:19: сн. Быт. XXXVII:36; XXXIX:1, 7); из еврейского же языка обясняется и Раб-шаке: начальник виночерлиев (Быт. XL:2, 21). Место остановки ассирийских полководцев - у водопровода верхнего пруда (ст. 17, Ис. XXXVI:2), - по обычному мнению, лежавшего на запад от Иерусалима в долине Гинномовой и отождествляемого теперь с прудом Биркет-Мамилла (в отличие от "нижнего пруда", Ис. XXII:9, отожествляемого с нынешним Бирхет-Султан к юго-западу от Иерусалима, ср. Stade, Geschichte I, 591-593: Anmerk); здесь же, вероятно, надо искать поле белильника или валяльщика (кобес). "Иерусалим был окружен селениями ремесленников. Так, на юге, от него было селение горшечников. На востоке и западе - селения валяльщиков. Были, конечно, и другие, о которых не было случая упоминать в св. книгах. Валяльщики не только выделывали грубые шерстяные материи, но занимались и мытьем сделанных прежде. Их поселения, по необходимости, помещались близ ручьев или значительных стоков воды" (проф. Гуляев, с 354-355). Об этой блокаде Иерусалима частью ассирийской армии Сеннахирим в своей надписи выражается, что он "запер Езекию в Иерусалиме, как птицу в клетке". Гордые успехами своего повелителя, военачальники Сеннахирима требуют для переговоров самого царя иудейского, но Езекия, считая это ниже своего достоинства (по И. Флавию, υπό δειλίας, из трусости), выслал к ним для этой цели трех высших своих чиновников (о значении должностей - правителя дворца, писца и докладчика см. прим. с 3: Цар. IV, и сл.), о Елиахиме и Севне см. Ис. XXII:15: сл.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Rab-Shakeh's Blasphemous Speech. B. C. 710.

17 And the king of Assyria sent Tartan and Rabsaris and Rab-shakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which is in the highway of the fuller's field. 18 And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder. 19 And Rab-shakeh said unto them, Speak ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest? 20 Thou sayest, (but they are but vain words,) I have counsel and strength for the war. Now on whom dost thou trust, that thou rebellest against me? 21 Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt, on which if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt unto all that trust on him. 22 But if ye say unto me, We trust in the LORD our God: is not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem? 23 Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. 24 How then wilt thou turn away the face of one captain of the least of my master's servants, and put thy trust on Egypt for chariots and for horsemen? 25 Am I now come up without the LORD against this place to destroy it? The LORD said to me, Go up against this land, and destroy it. 26 Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rab-shakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews' language in the ears of the people that are on the wall. 27 But Rab-shakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you? 28 Then Rab-shakeh stood and cried with a loud voice in the Jews' language, and spake, saying, Hear the word of the great king, the king of Assyria: 29 Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you out of his hand: 30 Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us, and this city shall not be delivered into the hand of the king of Assyria. 31 Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me, and then eat ye every man of his own vine, and every one of his fig tree, and drink ye every one the waters of his cistern: 32 Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey, that ye may live, and not die: and hearken not unto Hezekiah, when he persuadeth you, saying, The LORD will deliver us. 33 Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria? 34 Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand? 35 Who are they among all the gods of the countries, that have delivered their country out of mine hand, that the LORD should deliver Jerusalem out of mine hand? 36 But the people held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not. 37 Then came Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rent, and told him the words of Rab-shakeh.
Here is, I. Jerusalem besieged by Sennacherib's army, v. 17. He sent three of his great generals with a great host against Jerusalem. Is this the great king, the king of Assyria? No, never call him so; he is a base, false, perfidious man, and worthy to be made infamous to all ages; let him never be named with honour that could do such a dishonourable thing as this, to take Hezekiah's money, which he gave him upon condition he should withdraw his army, and then, instead of quitting his country according to the agreement, to advance against his capital city, and not send him his money again either. Those are wicked men indeed, and, let them be ever so great, we will call them so, whose principle it is not to make their promises binding any further than is for their interest. Now Hezekiah had too much reason to repent his treaty with Sennacherib, which made him much the poorer and never the safer.
II. Hezekiah, and his princes and people, railed upon by Rabshakeh, the chief speaker of the three generals, and one that had the most satirical genius. He was no doubt instructed what to say by Sennacherib, who intended hereby to pick a new quarrel with Hezekiah. He had promised, upon the receipt of Hezekiah's money, to withdraw his army, and therefore could not for shame make a forcible attack upon Jerusalem immediately; but he sent Rabshakeh to persuade Hezekiah to surrender it, and, if he should refuse, the refusal would serve him for a pretence (and a very poor one) to besiege it, and, if it hold out, to take it by storm. Rabshakeh had the impudence to desire audience of the king himself at the conduit of the upper pool, without the walls; but Hezekiah had the prudence to decline a personal treaty, and sent three commissioners (the prime ministers of state) to hear what he had to say, but with a charge to them not to answer that fool according to his folly (v. 36), for they could not convince him, but would certainly provoke him, and Hezekiah had learned of his father David to believe that God would hear when he, as a deaf man, heard not, Ps. xxxviii. 13-15. One interruption they gave him in his discourse, which was only to desire that he would speak to them now in the Syrian language, and they would consider what he said and report it to the king, and, if they did not give him a satisfactory answer, then he might appeal to the people, by speaking in the Jews' language, v. 26. This was a reasonable request, and agreeable to the custom of treaties, which is that the plenipotentiaries should settle matters between themselves before any thing be made public; but Hilkiah did not consider what an unreasonable man he had to deal with, else he would not have made this request, for it did but exasperate Rabshakeh, and make him the more rude and boisterous, v. 27. Against all the rules of decency and honour, instead of treating with the commissioners, he menaces the soldiery, persuades them to desert or mutiny, threatens if they hold out to reduce the to the last extremities of famine, and then goes on with his discourse, the scope of which is to persuade Hezekiah, and his princes and people, to surrender the city. Observe how, in order to do this,
1. He magnifies his master the king of Assyria. Once and again he calls him That great king, the king of Assyria, v. 19, 28. What an idol did he make of that prince whose creature he was! God is the great King, but Sennacherib was in his eye a little god, and he would possess them with the same veneration for him that he had, and thereby frighten them into a submission to him. But to those who by faith see the King of kings in his power and glory even the king of Assyria looks mean and little. What are the greatest of men when either they come to compare with God or God comes to contend with them? Ps. lxxxii. 6, 7.
2. He endeavours to make them believe that it will be much for their advantage to surrender. If they held out, they must expect no other than to eat their own dung, by reason of the want of provisions, which would be entirely cut off from them by the besiegers; but if they would capitulate, seek his favour with a present and cast themselves upon his mercy, he would give them very good treatment, v. 31. I wonder with what face Rabshakeh could speak of making an agreement with a present when his master had so lately broken the agreement Hezekiah made with him with that great present, v. 14. Can those expect to be trusted that have been so grossly perfidious? But, Ad populum phaleras--Gild the chain and the vulgar will let you bind them. He thought to soothe up all with a promise that if they would surrender upon discretion, though they must expect to be prisoners and captives, yet it would really be happy for them to be so. One would wonder he should ever think to prevail by such gross suggestions as these, but that the devil does thus impose upon sinners every day by his temptations. He will needs persuade them, (1.) That their imprisonment would be to their advantage, for they should eat every man of his own vine (v. 31); though the property of their estates would be vested in the conquerors, yet they should have the free use of them. But he does not explain it now to them as he would afterwards, that it must be understood just as much, and just as long, as the conqueror pleases. (2.) That their captivity would be much more to their advantage: I will take you away to a land like your own land; and what the better would they be for that, when they must have nothing in it to call their own?
3. That which he aims at especially is to convince them that it is to no purpose for them to stand it out: What confidence is this wherein thou trustest? So he insults over Hezekiah, v. 19. To the people he says (v. 29), "Let not Hezekiah deceive you into your own ruin, for he shall not be able to deliver you; you must either bend or break." It were well if sinners would submit to the force of this argument, in making their peace with God--That it is therefore our wisdom to yield to him, because it is in vain to contend with him: what confidence is that which those trust in who stand it out against him? Are we stronger than he? Or what shall we get by setting briars and thorns before a consuming fire? But Hezekiah was not so helpless and defenceless as Rabshakeh would here represent him. Three things he supposes Hezekiah might trust to, and he endeavours to make out the insufficiency of these:-- (1.) His own military preparations: Thou sayest, I have counsel and strength for the war; and we find that so he had, 2 Chron. xxxii. 3. But this Rabshakeh turns off with a slight: "They are but vain words; thou art an unequal match for us," v. 20. With the greatest haughtiness and disdain imaginable, he challenges him to produce 2000 men of all his people that know how to manage a horse, and will venture to give him 2000 horses if he can. He falsely insinuates that Hezekiah has no men, or none fit to be soldiers, v. 23. Thus he thinks to run him down with confidence and banter, and will lay him any wager that one captain of the least of his master's servants is able to baffle him and all his forces. (2.) His alliance with Egypt. He supposes that Hezekiah trusts to Egypt for chariots and horsemen (v. 24), because the king of Israel had done so, and of this confidence he truly says, It is a broken reed (v. 21), it will not only fail a man when he leans on it and expects it to bear his weight, but it will run into his hand and pierce it, and rend his shoulder, as the prophet further illustrates this similitude, with application to Egypt, Ezek. xxix. 6, 7. So is the king of Egypt, says he; and truly so had the king of Assyria been to Ahaz, who trusted in him, but he distressed him, and strengthened him not, 2 Chron. xxviii. 20. Those that trust to any arm of flesh will find it no better than a broken reed; but God is the rock of ages. (3.) His interest in God and relation to him. This was indeed the confidence in which Hezekiah trusts, v. 22. He supported himself by depending on the power and promise of God; with this he encouraged himself and his people (v. 30): The Lord will surely deliver us, and again v. 32. This Rabshakeh was sensible was their great stay, and therefore he was most large in his endeavours to shake this, as David's enemies, who used all the arts they had to drive him from his confidence in God (Ps. iii. 2; xi. 1), and thus did Christ's enemies, Matt. xxvii. 43. Three things Rabshakeh suggested to discourage their confidence in God, and they were all false:-- [1.] That Hezekiah had forfeited God's protection, and thrown himself out of it, by destroying the high places and the altars, v. 22. Here he measures the God of Israel by the gods of the heathen, who delighted in the multitude of altars and temples, and concludes that Hezekiah has given a great offence to the God of Israel, in confining his people to one altar: thus is one of the best deeds he ever did in his life misconstrued as impious and profane, by one that did not, or would not, know the law of the God of Israel. If that be represented by ignorant and malicious men as evil and a provocation to God which is really good and pleasing to him, we must not think it strange. If this was to be sacrilegious, Hezekiah would ever be so. [2.] That God had given orders for the destruction of Jerusalem at this time (v. 25): Have I now come up without the Lord? This is all banter and rhodomontade. He did not himself think he had any commission from God to do what he did (by whom should he have it?) but he made this pretence to amuse and terrify the people that were on the wall. If he had any colour at all for what he said, it might be taken from the notice which perhaps he had had, by the writings of the prophets, of the hand of God in the destruction of the ten tribes, and he thought he had as good a warrant for the seizing of Jerusalem as of Samaria. Many that have fought against God have pretended commissions from him. [3.] That if Jehovah, the God of Israel, should undertake to protect them from the king of Assyria, yet he was notable to do it. With this blasphemy he concluded his speech (v. 33-35), comparing the God of Israel with the gods of the nations whom he had conquered and putting him upon the level with them, and concluding that because they could not defend and deliver their worshippers the God of Israel could not defend and deliver his. See here, First, His pride. When he conquered a city he reckoned himself to have conquered its gods, and valued himself mightily upon it. His high opinion of the idols made him have a high opinion of himself as too hard for them. Secondly, His profaneness. The God of Israel was not a local deity, but the God of the whole earth, the only living and true God, the ancient of days, and had often proved himself to be above all gods; yet he makes no more of him than of the upstart fictitious gods of Hamath and Arpad, unfairly arguing that the gods (as some now say the priests) of all religions are the same, and himself above them all. The tradition of the Jews is that Rabshakeh was an apostate Jew, which made him so ready in the Jews' language; if so, his ignorance of the God of Israel was the less excusable and his enmity the less strange, for apostates are commonly the most bitter and spiteful enemies, witness Julian. A great deal of art and management, it must be owned, there were in this speech of Rabshakeh, but, withal, a great deal of pride, malice, falsehood, and blasphemy. One grain of sincerity would have been worth all this wit and rhetoric.
Lastly, We are told what the commissioners on Hezekiah's part did. 1. They held their peace, not for want of something to say both on God's behalf and Hezekiah's: they might easily and justly have upbraided him with his master's treachery and breach of faith, and have asked him, What religion encourages you to hope that such conduct will prosper? At least they might have given that grave hint which Ahab gave to Benhadad's like insolent demands--Let not him that girdeth on the harness boast as though he had put it off. But the king had commanded them not to answer him, and they observed their instructions. There is a time to keep silence, as well as a time to speak, and there are those to whom to offer any thing religious or rational is to cast pearls before swine. What can be said to a madman? It is probable that their silence made Rabshakeh yet more proud and secure, and so his heart was lifted up and hardened to his destruction. 2. They rent their clothes in detestation of his blasphemy and in grief for the despised afflicted condition of Jerusalem, the reproach of which was a burden to them. 3. They faithfully reported the matter to the king, their master, and told him the words of Rabshakeh, that he might consider what was to be done, what course they should take and what answer they should return to Rabshakeh's summons.
Adam Clarke: Commentary on the Bible - 1831
18:17: The king of Assyria sent Tartan, etc. - Calmet has very justly remarked that these are not the names of persons, but of offices. Tartan, תרתן tartan or tantan, as in the parallel place in Isaiah, in the Greek version, signifies he who presides over the gifts or tribute; chancellor of the exchequer.
Rabsaris - רב סריס, the chief of the eunuchs. Rab-shakeh, רב שקה master or chief over the wine cellar; or he who had the care of the king's drink.
From Lachish - It seems as if the Assyrian troops had been worsted before Lachish, and were obliged to raise the siege, from which they went and sat down before Libnah. While Sennacherib was there with the Assyrian army, he heard that Tirhakah, king of Ethiopia, had invaded the Assyrian territories. Being obliged therefore to hasten, in order to succor his own dominions, he sent a considerable force under the aforementioned officers against Jerusalem, with a most fearful and bloody manifesto, commanding Hezekiah to pay him tribute, to deliver up his kingdom to him, and to submit, he and his people, to be carried away captives into Assyria! This manifesto was accompanied with the vilest insults, and the highest blasphemies. God interposed and the evils threatened against others fell upon himself.
Manifestoes of this kind have seldom been honorable to the senders. The conduct of Rab-shakeh was unfortunately copied by the Duke of Brunswick, commander-in-chief of the allied army of the center, in the French revolution, who was then in the plains of Champagne, August 27, 1792, at the head of ninety thousand men, Prussians, Austrians, and emigrants, on his way to Paris, which in his manifesto he threatened to reduce to ashes! This was the cause of the dreadful massacres which immediately took place. And shortly after this time the blast of God fell upon him, for in Sept. 20 of the same year, (three weeks after issuing the manifesto), almost all his army was destroyed by a fatal disease, and himself obliged to retreat from the French territories with shame and confusion. This, and some other injudicious steps taken by the allies, were the cause of the ruin of the royal family of France, and of enormities and calamities the most extensive, disgraceful, and ruinous, that ever stained the page of history. From all such revolutions God in mercy save mankind!
Conduit of the upper pool - The aqueduct that brought the water from the upper or eastern reservoir, near to the valley of Kidron, into the city. Probably they had seized on this in order to distress the city.
The fuller's field - The place where the washermen stretched out their clothes to dry.
4 Kings (2 Kings) 18:18
Albert Barnes: Notes on the Bible - 1834
18:17: An interval of time must be placed between this verse and the last. Sennacherib, content with his successes, had returned to Nineveh with his spoil and his numerous captives. Hezekiah, left to himself, repented of his submission, and commenced negotiations with Egypt Kg2 18:21, Kg2 18:24; Isa 30:2-6; Isa 31:1, which implied treason against his Assyrian suzerain. It was under these circumstances that Sennacherib appears to have made his second expedition into Palestine very soon after the first. Following the usual coast route he passed through Philistia on his way to Egypt, leaving Jerusalem on one side, despising so irony a state, and knowing that the submission of Egypt would involve that of her hangers-on. While, however, he was besieging Lachish on his way to encounter his main enemy, he determined to try the temper of the Jews by means of an embassy, which he accordingly sent.
Tartan and Rabsaris and Rab-shakeh - None of these are proper names. "Tartan" was the ordinary title of an Assyrian general; "Rab-saris" is "chief eunuch," always a high officer of the Assyrian court; Rab-shakeh is probably "chief cup-bearer."
By the conduit of the upper pool - Possibly a conduit on the north side of the city near the "camp of the Assyrians." The spot was the same as that on which Isaiah had met Ahaz Isa 7:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:17: am 3294, bc 710
the king: Ch2 32:9; Isa 20:1, Isa 36:2
Tartan: Calmet remarks, that these are not the names of persons, but of offices: Tartan signifies "he who presides over gifts or tribute;" Rabsaris, "the chief of the eunuchs;" and Rabshakeh, "the chief cup-bearer."
great: Heb. heavy
the conduit of the upper pool: If the Fuller's field were near En-Rogel, or the Fuller's fountain, east of Jerusalem, as is generally supposed, then the conduit of the upper pool may been an aqueduct that brought the water from the upper or eastern reservoir of that fountain, which had been seized in order to distress the city. Kg2 20:20; Isa 7:3, Isa 22:9-11, Isa 36:2
Geneva 1599
And the king of Assyria sent (e) Tartan and Rabsaris and Rabshakeh from Lachish to king Hezekiah with a great host against Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by the conduit of the upper pool, which [is] in the highway of the fuller's field.
(e) After certain years, when Hezekiah ceased to send the tribute appointed by the king of the Assyrians, he sent his captains and army against him.
John Gill
And the king of Assyria sent Tartan and Rabsaris, and Rabshakeh from Lachish to King Hezekiah with a great host against Jerusalem,.... Notwithstanding he took the above large sum of money of him, so false and deceitful was he: these were three generals of his army, whom he sent to besiege Jerusalem, while he continued the siege of Lachish; only Rabshakeh is mentioned in Is 36:2 he being perhaps chief general, and the principal speaker; whose speech, to the end of this chapter, intended to intimidate Hezekiah, and dishearten his people, with some circumstances which attended it, are recorded word for word in Is 36:1 throughout; See Gill on Is 36:1 and notes on that chapter.
John Wesley
Sent - Having received the money, upon which he agreed to depart from Hezekiah and his land, he breaks his faith with Hezekiah, thereby justifying his revolt, and preparing the way for his own destruction.
Robert Jamieson, A. R. Fausset and David Brown
SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
king of Assyria sent Tartan--general (Is 20:1).
Rab-saris--chief of the eunuchs.
Rab-shakeh--chief cupbearer. These were the great officers employed in delivering Sennacherib's insulting message to Hezekiah. On the walls of the palace of Sennacherib, at Khorsabad, certain figures have been identified with the officers of that sovereign mentioned in Scripture. In particular, the figures, Rab-shakeh, Rab-saris, and Tartan, appear as full-length portraits of the persons holding those offices in the reign of Sennacherib. Probably they represent the very individuals sent on this embassy.
with a great host to Jerusalem--Engaged in a campaign of three years in Egypt, Sennacherib was forced by the king of Ethiopia to retreat, and discharging his rage against Jerusalem, he sent an immense army to summon it to surrender. (See on 2Chron 32:30).
the conduit of the upper pool--the conduit which went from the reservoir of the Upper Gihon (Birket et Mamilla) to the lower pool, the Birket es Sultan.
the highway of the fuller's field--the public road which passed by that district, which had been assigned them for carrying on their business without the city, on account of the unpleasant smell [KEIL].
18:1818:18: եւ աղաղակեցին առ Եզեկիա։ Եւ եկին առ նա Եղիակիմ որդի Քեղկեայ հազարապետ, եւ Սովմնաս դպրապետ, եւ Յովաք որդի Ասափայ՝ որ ՚ի վերայ յիշատակաց[3979]։ [3979] Այլք. Եւ եկին առ նոսա Եղիակիմ։
18 կանչեցին Եզեկիային: Նրանց մօտ եկան Քեղկիայի որդի Եղիակիմ հազարապետը, Սոմնաս դպրապետը եւ Ասափի որդի Յովաքը, որ պատմագիր էր:
18 Ու թագաւորը կանչեցին եւ Քեղկիայի որդին Եղիակիմը, պալատին հազարապետը ու Սեբնա ատենադպիրն ու յիշատակներու դպիր Ասափին որդին Յովաքը անոնց եկան։
եւ աղաղակեցին առ Եզեկիա. եւ եկին առ նոսա Եղիակիմ որդի Քեղկեայ հազարապետ, եւ Սովմնաս դպրապետ, եւ Յովաք որդի Ասափայ որ ի վերայ յիշատակաց:

18:18: եւ աղաղակեցին առ Եզեկիա։ Եւ եկին առ նա Եղիակիմ որդի Քեղկեայ հազարապետ, եւ Սովմնաս դպրապետ, եւ Յովաք որդի Ասափայ՝ որ ՚ի վերայ յիշատակաց[3979]։
[3979] Այլք. Եւ եկին առ նոսա Եղիակիմ։
18 կանչեցին Եզեկիային: Նրանց մօտ եկան Քեղկիայի որդի Եղիակիմ հազարապետը, Սոմնաս դպրապետը եւ Ասափի որդի Յովաքը, որ պատմագիր էր:
18 Ու թագաւորը կանչեցին եւ Քեղկիայի որդին Եղիակիմը, պալատին հազարապետը ու Սեբնա ատենադպիրն ու յիշատակներու դպիր Ասափին որդին Յովաքը անոնց եկան։
zohrab-1805▾ eastern-1994▾ western am▾
18:1818:18 И звали они царя. И вышел к ним Елиаким, сын Хелкиин, начальник дворца, и Севна писец, и Иоах, сын Асафов, дееписатель.
18:18 καὶ και and; even ἐβόησαν βοαω scream; shout πρὸς προς to; toward Εζεκιαν εζεκιας Ezekias καὶ και and; even ἐξῆλθον εξερχομαι come out; go out πρὸς προς to; toward αὐτὸν αυτος he; him Ελιακιμ ελιακειμ Eliakeim; Eliakim υἱὸς υιος son Χελκιου χελκιας the οἰκονόμος οικονομος administrator καὶ και and; even Σομνας σομνας the γραμματεὺς γραμματευς scholar καὶ και and; even Ιωας ιωας son Ασαφ ασαφ Asaph; Asaf ὁ ο the ἀναμιμνῄσκων αναμιμνησκω remind; recall
18:18 וַֽ wˈa וְ and יִּקְרְאוּ֙ yyiqrᵊʔˌû קרא call אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יֵּצֵ֧א yyēṣˈē יצא go out אֲלֵהֶ֛ם ʔᵃlēhˈem אֶל to אֶלְיָקִ֥ים ʔelyāqˌîm אֶלְיָקִים Eliakim בֶּן־ ben- בֵּן son חִלְקִיָּ֖הוּ ḥilqiyyˌāhû חִלְקִיָּהוּ Hilkiah אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the בָּ֑יִת bbˈāyiṯ בַּיִת house וְ wᵊ וְ and שֶׁבְנָה֙ ševnˌā שֶׁבְנָה Shebna הַ ha הַ the סֹּפֵ֔ר ssōfˈēr סֹפֵר scribe וְ wᵊ וְ and יֹואָ֥ח yôʔˌāḥ יֹואָח Joah בֶּן־ ben- בֵּן son אָסָ֖ף ʔāsˌāf אָסָף Asaph הַ ha הַ the מַּזְכִּֽיר׃ mmazkˈîr זכר remember
18:18. vocaveruntque regem egressus est autem ad eos Eliachim filius Helciae praepositus domus et Sobna scriba et Ioahe filius Asaph a commentariisAnd they called for the king: and there went out to them Eliacim, the son of Helcias, who was over the house, and Sobna, the scribe, and Joahe, the son of Asaph, the recorder.
18. And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which was over the household, and Shebnah the scribe, and Joah the son of Asaph the recorder.
18:18. And they called for the king. But there went out to them Eliakim, the son of Hilkiah, the first ruler of the house, and Shebnah, the scribe, and Joah, the son of Asaph, the keeper of records.
18:18. And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which [was] over the household, and Shebna the scribe, and Joah the son of Asaph the recorder.
And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which [was] over the household, and Shebna the scribe, and Joah the son of Asaph the recorder:

18:18 И звали они царя. И вышел к ним Елиаким, сын Хелкиин, начальник дворца, и Севна писец, и Иоах, сын Асафов, дееписатель.
18:18
καὶ και and; even
ἐβόησαν βοαω scream; shout
πρὸς προς to; toward
Εζεκιαν εζεκιας Ezekias
καὶ και and; even
ἐξῆλθον εξερχομαι come out; go out
πρὸς προς to; toward
αὐτὸν αυτος he; him
Ελιακιμ ελιακειμ Eliakeim; Eliakim
υἱὸς υιος son
Χελκιου χελκιας the
οἰκονόμος οικονομος administrator
καὶ και and; even
Σομνας σομνας the
γραμματεὺς γραμματευς scholar
καὶ και and; even
Ιωας ιωας son
Ασαφ ασαφ Asaph; Asaf
ο the
ἀναμιμνῄσκων αναμιμνησκω remind; recall
18:18
וַֽ wˈa וְ and
יִּקְרְאוּ֙ yyiqrᵊʔˌû קרא call
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יֵּצֵ֧א yyēṣˈē יצא go out
אֲלֵהֶ֛ם ʔᵃlēhˈem אֶל to
אֶלְיָקִ֥ים ʔelyāqˌîm אֶלְיָקִים Eliakim
בֶּן־ ben- בֵּן son
חִלְקִיָּ֖הוּ ḥilqiyyˌāhû חִלְקִיָּהוּ Hilkiah
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ ha הַ the
בָּ֑יִת bbˈāyiṯ בַּיִת house
וְ wᵊ וְ and
שֶׁבְנָה֙ ševnˌā שֶׁבְנָה Shebna
הַ ha הַ the
סֹּפֵ֔ר ssōfˈēr סֹפֵר scribe
וְ wᵊ וְ and
יֹואָ֥ח yôʔˌāḥ יֹואָח Joah
בֶּן־ ben- בֵּן son
אָסָ֖ף ʔāsˌāf אָסָף Asaph
הַ ha הַ the
מַּזְכִּֽיר׃ mmazkˈîr זכר remember
18:18. vocaveruntque regem egressus est autem ad eos Eliachim filius Helciae praepositus domus et Sobna scriba et Ioahe filius Asaph a commentariis
And they called for the king: and there went out to them Eliacim, the son of Helcias, who was over the house, and Sobna, the scribe, and Joahe, the son of Asaph, the recorder.
18:18. And they called for the king. But there went out to them Eliakim, the son of Hilkiah, the first ruler of the house, and Shebnah, the scribe, and Joah, the son of Asaph, the keeper of records.
18:18. And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which [was] over the household, and Shebna the scribe, and Joah the son of Asaph the recorder.
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Adam Clarke: Commentary on the Bible - 1831
18:18: Called to the king - They wished him to come out that they might get possession of his person.
Eliakim - over the household - What we would call lord chamberlain.
Shebna the scribe - The king's secretary.
Joah - the recorder - The writer of the public annals.
4 Kings (2 Kings) 18:19
Albert Barnes: Notes on the Bible - 1834
18:18: When they had called to the king - The ambassadors summoned Hezekiah, as if their rank were equal to his. Careful of his dignity, he responds by sending officers of his court.
Eliakim ... which was over the household - Eliakim had been promoted to fill the place of Shebna Isa 22:20-22. He was a man of very high character. The comptroller of the household, whose position Kg1 4:6 must have been a subordinate one in the time of Solomon, appears to have now become the chief minister of the crown. On the "scribe" or secretary, and the "recorder," see the Kg1 4:3 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:18: Eliakim: Kg2 19:2; Isa 22:20-24, Isa 36:3, Isa 36:22, Isa 37:2
Shebna: Isa 22:15-19
the scribe: or, secretary, Sa2 8:17 *marg.
the recorder: Sa2 8:16, Sa2 20:24; Kg1 4:3; Ch2 34:8
Robert Jamieson, A. R. Fausset and David Brown
when they had called to the king--Hezekiah did not make a personal appearance, but commissioned his three principal ministers to meet the Assyrian deputies at a conference outside the city walls.
Eliakim--lately promoted to be master of the royal household (Is 22:20).
Shebna--removed for his pride and presumption (Is 22:15) from that office, though still royal secretary.
Joah . . . the recorder--that is, the keeper of the chronicles, an important office in Eastern countries.
18:1918:19: Եւ ասէ ցնոսա Ռափսակ. Ասացէ՛ք ցԵզեկիայ, ա՛յսպէս ասէ արքայ մեծ՝ արքա՛յն Ասորեստանեաց. Զի՞նչ իցէ յոյսն յոր դու յուսացեալ իցես.
19 Ռափսակը նրանց ասաց. «Ասացէ՛ք Եզեկիային, որ այսպէս է ասում մեծ արքան՝ Ասորեստանի արքան. “Ի՞նչ է քո յոյսը, որին դու ապաւինել ես:
19 Ռափսակ անոնց ըսաւ. «Եզեկիային ըսէ՛ք, Մեծ թագաւորը, Ասորեստանի թագաւորը, այսպէս կ’ըսէ. ‘Ի՞նչ է այդ յոյսը, որուն դուն կ’ապաւինիս.
Եւ ասէ ցնոսա Ռափսակ. Ասացէք ցԵզեկիա, այսպէս ասէ արքայ մեծ, արքայն Ասորեստանեայց. Զի՞նչ իցէ յոյսն յոր դու յուսացեալ իցես:

18:19: Եւ ասէ ցնոսա Ռափսակ. Ասացէ՛ք ցԵզեկիայ, ա՛յսպէս ասէ արքայ մեծ՝ արքա՛յն Ասորեստանեաց. Զի՞նչ իցէ յոյսն յոր դու յուսացեալ իցես.
19 Ռափսակը նրանց ասաց. «Ասացէ՛ք Եզեկիային, որ այսպէս է ասում մեծ արքան՝ Ասորեստանի արքան. “Ի՞նչ է քո յոյսը, որին դու ապաւինել ես:
19 Ռափսակ անոնց ըսաւ. «Եզեկիային ըսէ՛ք, Մեծ թագաւորը, Ասորեստանի թագաւորը, այսպէս կ’ըսէ. ‘Ի՞նչ է այդ յոյսը, որուն դուն կ’ապաւինիս.
zohrab-1805▾ eastern-1994▾ western am▾
18:1918:19 И сказал им Рабсак: скажите Езекии: так говорит царь великий, царь Ассирийский: что это за упование, на которое ты уповаешь?
18:19 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτοὺς αυτος he; him Ραψακης ραψακης say; speak δὴ δη in fact πρὸς προς to; toward Εζεκιαν εζεκιας Ezekias τάδε οδε further; this λέγει λεγω tell; declare ὁ ο the βασιλεὺς βασιλευς monarch; king ὁ ο the μέγας μεγας great; loud βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος who?; what? ἡ ο the πεποίθησις πεποιθησις persuasion αὕτη ουτος this; he ἣν ος who; what πέποιθας πειθω persuade
18:19 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to רַב־שָׁקֵ֔ה rav-šāqˈē רַב שָׁקֵה rabshake אִמְרוּ־ ʔimrû- אמר say נָ֖א nˌā נָא yeah אֶל־ ʔel- אֶל to חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah כֹּֽה־ kˈō- כֹּה thus אָמַ֞ר ʔāmˈar אמר say הַ ha הַ the מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king הַ ha הַ the גָּדֹול֙ ggāḏôl גָּדֹול great מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur מָ֧ה mˈā מָה what הַ ha הַ the בִּטָּחֹ֛ון bbiṭṭāḥˈôn בִּטָּחֹון confidence הַ ha הַ the זֶּ֖ה zzˌeh זֶה this אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בָּטָֽחְתָּ׃ bāṭˈāḥᵊttā בטח trust
18:19. dixitque ad eos Rabsaces loquimini Ezechiae haec dicit rex magnus rex Assyriorum quae est ista fiducia qua niterisAnd Rabsaces said to them: Speak to Ezechias: Thus saith the great king, the king of the Assyrians: What is this confidence, wherein thou trustest?
19. And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest?
18:19. And Rabshakeh said to them: “Speak to Hezekiah: Thus says the great king, the king of the Assyrians: What is this faith, in which you strive?
18:19. And Rabshakeh said unto them, Speak ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence [is] this wherein thou trustest?
And Rabshakeh said unto them, Speak ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence [is] this wherein thou trustest:

18:19 И сказал им Рабсак: скажите Езекии: так говорит царь великий, царь Ассирийский: что это за упование, на которое ты уповаешь?
18:19
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
Ραψακης ραψακης say; speak
δὴ δη in fact
πρὸς προς to; toward
Εζεκιαν εζεκιας Ezekias
τάδε οδε further; this
λέγει λεγω tell; declare
ο the
βασιλεὺς βασιλευς monarch; king
ο the
μέγας μεγας great; loud
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος who?; what?
ο the
πεποίθησις πεποιθησις persuasion
αὕτη ουτος this; he
ἣν ος who; what
πέποιθας πειθω persuade
18:19
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to
רַב־שָׁקֵ֔ה rav-šāqˈē רַב שָׁקֵה rabshake
אִמְרוּ־ ʔimrû- אמר say
נָ֖א nˌā נָא yeah
אֶל־ ʔel- אֶל to
חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
כֹּֽה־ kˈō- כֹּה thus
אָמַ֞ר ʔāmˈar אמר say
הַ ha הַ the
מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king
הַ ha הַ the
גָּדֹול֙ ggāḏôl גָּדֹול great
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
מָ֧ה mˈā מָה what
הַ ha הַ the
בִּטָּחֹ֛ון bbiṭṭāḥˈôn בִּטָּחֹון confidence
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בָּטָֽחְתָּ׃ bāṭˈāḥᵊttā בטח trust
18:19. dixitque ad eos Rabsaces loquimini Ezechiae haec dicit rex magnus rex Assyriorum quae est ista fiducia qua niteris
And Rabsaces said to them: Speak to Ezechias: Thus saith the great king, the king of the Assyrians: What is this confidence, wherein thou trustest?
18:19. And Rabshakeh said to them: “Speak to Hezekiah: Thus says the great king, the king of the Assyrians: What is this faith, in which you strive?
18:19. And Rabshakeh said unto them, Speak ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence [is] this wherein thou trustest?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-25: ; 27-35. Речь Рабсака - образец древнего дипломатического ораторства, построена она весьма искусно. Произнесена была на еврейском языке (йегудит - по-иудейски, ст. 26, - применительно к Иудейскому царству), а не на обычном в то время дипломатическом языке арамейском - нарочно - с целью произвести соответствующее впечатление на возможно большую массу народа (в большинстве не понимавшего арамейской речи, ст. 26-27). Раввины и блаж. Феодорит (вопр. 52) полагали, что Рабсак был евреем или предавшимся ассирийцам, или взятым ими в плен и затем возвысившимся до положения сановника. Указание Рабсака на слабость Египта и бесполезность союза с ним или даже вред его (ст. 21) даже по букве напоминает пророческое сравнение (Иез. XXIX:6: и д.), а по мысли вполне совпадает с одной из речей пророка Исаии (XXX:1-7). Весьма искусна и ссылка на отмену высот жертвенников Иеговы Езекией (ст. 22): выражая действительный факт (ст. 4), Рабсак этой ссылкой хотел набросить тень на искренность религиозности Езекии, его преданности Иегове (2: Пар. XXXII:7), поколебать его авторитет в глазах народа, которому высоты те были всегда дороги. В ст. 23-24: указывается на полную несоизмеримость сил ассирийских и иудейских, особенно конницы; последняя со времен Соломона (3: Цар. IV:27: сл.) была у евреев (Ис. II:7), но, сравнительно с ассирийской конницей и колесницами, являлась ничтожной. Упоминание Рабсака, ст. 25, о том, что он - орудие в руках Иеговы, хотя и напоминает речь пророка Исаии (X:5: сл.), но нельзя предположить, будто бы ассирийский полководец (если он не был евреем) был знаком с этим пророчеством или что он приписывал ассирийские победы помощи Иеговы (ср. ст. 35). Желая расположить жителей Иерусалима к сдаче и полной покорности Сеннахириму, Рабсак, с одной стороны, указывает народу грозящую или уже наступившую крайность голода (ст. 27: сн. VI:25: сл.), с другой - рисует картину благополучия в случае сдачи Иерусалима, хотя вместе намекает, что ассирийский царь, по обычаю, переселит часть жителей Иудейского царства в другую страну (ст. 31-32); заканчивается речь кощунственным апофеозом силы и могущества Ассирии, пред которой блекнет слава, в ничтожество обращается могущество богов всех народов: в доказательство этого ссылается на неоспоримые факты падения разных городов и царств (33-35). Об Емафе, Ивве (Авве) и Сепвкушенногоарваиме см. примеч. к XVII:24. Арпад (ст. 34) (LXX: Αρφάδ, Vulg.: Arphad, слав.: Арфад в клинообразных надписях Arpadda) упоминается в Библии всегда в соединении с Емафом (4: Цар. XIX:13; Ис. X:9; XXXVI:19; XXXVII:13; Иер. XСIX:23) и потому, вероятно, лежал в северной Сирии, близ Шафа, и ему, может быть, соответствует теперешний телл-Ерфад, к северу от Дамаска, близ Кархемыша, в 7: часах от Алеппо (Onomast. 133. Палест. Сборн. вып. 37, ст. 169). Ена (евр. Гена, LXX: Άνα, слав.: ана), и в 4: Цар. XIX:13; Ис. XXXVII:13: упомянутая в соединении с Иввою, вероятно, подобно последней, лежала в Месопотамии, на Евфрате, может быть тождественна с нынешней Ана (Onomast. 91). Заключавшееся в последних словах Рабсака издевательство над Иеговой (35; ср. блаж. Феодорит, вопр. 52), совершенно противоречивое с высказанным им ранее (ст. 25), особенно удручающе подействовало на народ и на посланников Езекии, довершив тягостное впечатление всей речи. Гробовое молчание было ответом Рабсаку, ожидавшему, быть может, непосредственного действия на ум и волю слушателей. Народ молчал - просто под тяжелым впечатлением слышанного им, а послы царя, к тому же, имели нарочитое царское приказание не давать никакого ответа Рабсаку (Езекия, может быть, решение оставлял себе, и боялся открытием переговоров со стороны его послов увеличить требовательность ассириян). В разодранной одежде - в знак глубокого национального траура (сн. VI:30) предстали пред Езекиею и передали ему речь Рабсака.
Adam Clarke: Commentary on the Bible - 1831
18:19: What confidence is this - מה הבטחן הזה ma habbittachon hazzeh. The words are excessively insulting: What little, foolish, or unavailing cause of confidence is it, to which thou trustest? I translate thus, because I consider the word בטחון bittachon as a diminutive, intended to express the utmost contempt for Hezekiah's God.
4 Kings (2 Kings) 18:21
Albert Barnes: Notes on the Bible - 1834
18:19: The Rab-shakeh, the third in rank of the three Assyrian ambassadors, probably took the prominent part in the conference because he could speak Hebrew Kg2 18:26, whereas the Tartan and the Rabsaris could not do so.
The great king - This title of the monarchs of Assyria is found in use as early as 1120 B. C. Like the title, "king of kings," the distinctive epithet "great" served to mark emphatically the vast difference between the numerous vassal monarchs and the suzerain of whom they held their crowns.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:19: Rabshakeh: He was the chief speaker, being a very eloquent man, and, according to the Hebrews, whom Procopius follows, an apostate Jew; which is not improbable, as he spoke Hebrew so fluently; and when he blasphemed the Divine Majesty, the king and nobles rent their clothes, which was usual unless the blasphemer were an Israelite.
Thus saith: Ch2 32:10; Isa 10:8-14, Isa 36:4, Isa 37:13; Dan 4:30
What confidence: Kg2 18:22, Kg2 18:29, Kg2 18:30, Kg2 19:10; Ch2 32:7, Ch2 32:8, Ch2 32:10, Ch2 32:11, Ch2 32:14-16; Psa 4:2; Isa 36:4, Isa 36:7, Isa 37:10
John Wesley
Thus saith, &c. - But what are the greatest men when they come to compare with God, or when God comes to contend with them?
Robert Jamieson, A. R. Fausset and David Brown
Rab-shakeh said--The insolent tone he assumed appears surprising. But this boasting [4Kings 18:19-25], both as to matter and manner, his highly colored picture of his master's powers and resources, and the impossibility of Hezekiah making any effective resistance, heightened by all the arguments and figures which an Oriental imagination could suggest, has been paralleled in all, except the blasphemy, by other messages of defiance sent on similar occasions in the history of the East.
18:2018:20: բայց եթէ ասիցես՝ եթէ բա՛նք շրթանց եւ խորհուրդ՝ պատերա՞զմ վճարիցէ. եւ զօրութիւն պիտո՛յ իցեն ՚ի պատերազմ. եւ արդ՝ յո՞ յուսացեալ նշկահեցեր զիս[3980]։ [3980] Յայլս պակասի. Եւ խորհուրդ պատերա՞զմ վճարիցէ։ Ոմանք. Եւ զօրութիւն պիտոյ իցէ պատերազմի։
20 Եթէ ասես, թէ խորհուրդ ու զօրութիւն են անհրաժեշտ պատերազմի համար, թէեւ դրանք դատարկ խօսքեր են, ապա ո՞ւմ ապաւինելով ապստամբեցիր իմ դէմ:
20 Դուն ըսիր, Պատերազմի համար խորհուրդ ու զօրութիւն ունիմ. բայց շրթունքի խօսքեր են։ Հիմա որո՞ւ ապաւինելով ինձմէ ապստամբեցար։
[283]բայց եթէ ասիցես թէ` Բանք շրթանց, եւ խորհուրդ եւ զօրութիւն պիտոյ իցէ ի պատերազմ``. եւ արդ յո՞ յուսացեալ նշկահեցեր զիս:

18:20: բայց եթէ ասիցես՝ եթէ բա՛նք շրթանց եւ խորհուրդ՝ պատերա՞զմ վճարիցէ. եւ զօրութիւն պիտո՛յ իցեն ՚ի պատերազմ. եւ արդ՝ յո՞ յուսացեալ նշկահեցեր զիս[3980]։
[3980] Յայլս պակասի. Եւ խորհուրդ պատերա՞զմ վճարիցէ։ Ոմանք. Եւ զօրութիւն պիտոյ իցէ պատերազմի։
20 Եթէ ասես, թէ խորհուրդ ու զօրութիւն են անհրաժեշտ պատերազմի համար, թէեւ դրանք դատարկ խօսքեր են, ապա ո՞ւմ ապաւինելով ապստամբեցիր իմ դէմ:
20 Դուն ըսիր, Պատերազմի համար խորհուրդ ու զօրութիւն ունիմ. բայց շրթունքի խօսքեր են։ Հիմա որո՞ւ ապաւինելով ինձմէ ապստամբեցար։
zohrab-1805▾ eastern-1994▾ western am▾
18:2018:20 Ты говорил только пустые слова: для войны нужны совет и сила. Ныне же на кого ты уповаешь, что отложился от меня?
18:20 εἶπας επω say; speak πλὴν πλην besides; only λόγοι λογος word; log χειλέων χειλος lip; shore βουλὴ βουλη intent καὶ και and; even δύναμις δυναμις power; ability εἰς εις into; for πόλεμον πολεμος battle νῦν νυν now; present οὖν ουν then τίνι τις.1 who?; what? πεποιθὼς πειθω persuade ἠθέτησας αθετεω displace; put off ἐν εν in ἐμοί εμοι me
18:20 אָמַ֨רְתָּ֙ ʔāmˈartā אמר say אַךְ־ ʔaḵ- אַךְ only דְּבַר־ dᵊvar- דָּבָר word שְׂפָתַ֔יִם śᵊfāṯˈayim שָׂפָה lip עֵצָ֥ה ʕēṣˌā עֵצָה counsel וּ û וְ and גְבוּרָ֖ה ḡᵊvûrˌā גְּבוּרָה strength לַ la לְ to † הַ the מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war עַתָּה֙ ʕattˌā עַתָּה now עַל־ ʕal- עַל upon מִ֣י mˈî מִי who בָטַ֔חְתָּ vāṭˈaḥtā בטח trust כִּ֥י kˌî כִּי that מָרַ֖דְתָּ mārˌaḏtā מרד rebel בִּֽי׃ bˈî בְּ in
18:20. forsitan inisti consilium ut praepares te ad proelium in quo confidis ut audeas rebellarePerhaps thou hast taken counsel, to prepare thyself for battle. On whom dost thou trust, that thou darest to rebel?
20. Thou sayest, but they are but vain words, counsel and strength for the war. Now on whom dost thou trust, that thou hast rebelled against me?
18:20. Perhaps, you have taken counsel, so that you would prepare yourself for battle. In whom do you trust, so that you would dare to rebel?
18:20. Thou sayest, (but [they are but] vain words,) [I have] counsel and strength for the war. Now on whom dost thou trust, that thou rebellest against me?
Thou sayest, ( but [they are but] vain words,) [I have] counsel and strength for the war. Now on whom dost thou trust, that thou rebellest against me:

18:20 Ты говорил только пустые слова: для войны нужны совет и сила. Ныне же на кого ты уповаешь, что отложился от меня?
18:20
εἶπας επω say; speak
πλὴν πλην besides; only
λόγοι λογος word; log
χειλέων χειλος lip; shore
βουλὴ βουλη intent
καὶ και and; even
δύναμις δυναμις power; ability
εἰς εις into; for
πόλεμον πολεμος battle
νῦν νυν now; present
οὖν ουν then
τίνι τις.1 who?; what?
πεποιθὼς πειθω persuade
ἠθέτησας αθετεω displace; put off
ἐν εν in
ἐμοί εμοι me
18:20
אָמַ֨רְתָּ֙ ʔāmˈartā אמר say
אַךְ־ ʔaḵ- אַךְ only
דְּבַר־ dᵊvar- דָּבָר word
שְׂפָתַ֔יִם śᵊfāṯˈayim שָׂפָה lip
עֵצָ֥ה ʕēṣˌā עֵצָה counsel
וּ û וְ and
גְבוּרָ֖ה ḡᵊvûrˌā גְּבוּרָה strength
לַ la לְ to
הַ the
מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war
עַתָּה֙ ʕattˌā עַתָּה now
עַל־ ʕal- עַל upon
מִ֣י mˈî מִי who
בָטַ֔חְתָּ vāṭˈaḥtā בטח trust
כִּ֥י kˌî כִּי that
מָרַ֖דְתָּ mārˌaḏtā מרד rebel
בִּֽי׃ bˈî בְּ in
18:20. forsitan inisti consilium ut praepares te ad proelium in quo confidis ut audeas rebellare
Perhaps thou hast taken counsel, to prepare thyself for battle. On whom dost thou trust, that thou darest to rebel?
18:20. Perhaps, you have taken counsel, so that you would prepare yourself for battle. In whom do you trust, so that you would dare to rebel?
18:20. Thou sayest, (but [they are but] vain words,) [I have] counsel and strength for the war. Now on whom dost thou trust, that thou rebellest against me?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
18:20: Hezekiah no doubt believed that in the "counsel" of Eliakim and Isaiah, and in the "strength" promised him by Egypt, he had resources which justified him in provoking a war.
Vain words - literally, as in margin, i. e., a mere word, to which the facts do not correspond.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:20: sayest: or, talkest
vain words: Heb. word of the lips, I have counsel and strength for the war. or, but counsel and strength are for the war. Pro 21:30, Pro 21:31
rebellest: Kg2 18:14
Geneva 1599
Thou sayest, (but [they are but] vain words,) [I have] (f) counsel and strength for the war. Now on whom dost thou trust, that thou rebellest against me?
(f) You think that words will serve to persuade your people, or to move my master.
18:2118:21: Ահա յուսացեա՛լ իցես ՚ի ցո՞ւպն եղեգնեայ ջաղջախեալ յԵգիպտոս. յոր թէ յենուցու այր՝ մտանիցէ ընդ ձեռս նորա, եւ խոցիցէ զնա. ա՛յնպէս փարաւոն արքայ Եգիպտացւոց ամենայն յուսացելոց իւրոց[3981]։ [3981] Յօրինակին պակասէր. Յուսացեալ իցես ՚ի ցուպն։
21 Դու ապաւինել ես այդ ջախջախուած եղէգի՞ն՝ Եգիպտոսի՞ն, որին եթէ մարդ յենուի, ձեռքը կը ծակի, ու նա կը խոցուի դրանից: Այդպիսին է Եգիպտոսի Փարաւոն արքան բոլոր նրանց համար, ովքեր իրենց յոյսը դնում են նրա վրայ:
21 Ահա դուն այն ջախջախուած եղէգէ ցուպին՝ Եգիպտոսին ապաւինեցար, որու եթէ մարդ մը կռթնի, ձեռքը պիտի մտնէ ու զանիկա պիտի ծակէ։ Եգիպտոսի Փարաւոն թագաւորը բոլոր իրեն ապաւինողներուն այնպէս է’։
Ահա յուսացեալ իցես ի ցուպն եղեգնեայ ջաղջախեալ` յԵգիպտոս, յոր թէ յենուցու այր` մտանիցէ ընդ ձեռս նորա, եւ խոցիցէ զնա. այնպէս փարաւոն արքայ Եգիպտացւոց ամենայն յուսացելոց իւրոց:

18:21: Ահա յուսացեա՛լ իցես ՚ի ցո՞ւպն եղեգնեայ ջաղջախեալ յԵգիպտոս. յոր թէ յենուցու այր՝ մտանիցէ ընդ ձեռս նորա, եւ խոցիցէ զնա. ա՛յնպէս փարաւոն արքայ Եգիպտացւոց ամենայն յուսացելոց իւրոց[3981]։
[3981] Յօրինակին պակասէր. Յուսացեալ իցես ՚ի ցուպն։
21 Դու ապաւինել ես այդ ջախջախուած եղէգի՞ն՝ Եգիպտոսի՞ն, որին եթէ մարդ յենուի, ձեռքը կը ծակի, ու նա կը խոցուի դրանից: Այդպիսին է Եգիպտոսի Փարաւոն արքան բոլոր նրանց համար, ովքեր իրենց յոյսը դնում են նրա վրայ:
21 Ահա դուն այն ջախջախուած եղէգէ ցուպին՝ Եգիպտոսին ապաւինեցար, որու եթէ մարդ մը կռթնի, ձեռքը պիտի մտնէ ու զանիկա պիտի ծակէ։ Եգիպտոսի Փարաւոն թագաւորը բոլոր իրեն ապաւինողներուն այնպէս է’։
zohrab-1805▾ eastern-1994▾ western am▾
18:2118:21 Вот, ты думаешь опереться на Египет, на эту трость надломленную, которая, если кто опрется на нее, войдет ему в руку и проколет ее. Таков фараон, царь Египетский, для всех уповающих на него.
18:21 νῦν νυν now; present ἰδοὺ ιδου see!; here I am πέποιθας πειθω persuade σαυτῷ σεαυτου of yourself ἐπὶ επι in; on τὴν ο the ῥάβδον ραβδος rod τὴν ο the καλαμίνην καλαμινος the τεθλασμένην θλαω this; he ἐπ᾿ επι in; on Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ὃς ος who; what ἂν αν perhaps; ever στηριχθῇ στηριζω steady; steadfast ἀνὴρ ανηρ man; husband ἐπ᾿ επι in; on αὐτήν αυτος he; him καὶ και and; even εἰσελεύσεται εισερχομαι enter; go in εἰς εις into; for τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him καὶ και and; even τρήσει τετραινω he; him οὕτως ουτως so; this way Φαραω φαραω Pharaō; Farao βασιλεὺς βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos πᾶσιν πας all; every τοῖς ο the πεποιθόσιν πειθω persuade ἐπ᾿ επι in; on αὐτόν αυτος he; him
18:21 עַתָּ֡ה ʕattˈā עַתָּה now הִנֵּ֣ה hinnˈē הִנֵּה behold בָטַ֣חְתָּ vāṭˈaḥtā בטח trust לְּךָ֡ llᵊḵˈā לְ to עַל־ ʕal- עַל upon מִשְׁעֶנֶת֩ mišʕenˌeṯ מִשְׁעֶנֶת support הַ ha הַ the קָּנֶ֨ה qqānˌeh קָנֶה reed הָ hā הַ the רָצ֤וּץ rāṣˈûṣ רצץ crush הַ ha הַ the זֶּה֙ zzˌeh זֶה this עַל־ ʕal- עַל upon מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִסָּמֵ֥ךְ yissāmˌēḵ סמך support אִישׁ֙ ʔîš אִישׁ man עָלָ֔יו ʕālˈāʸw עַל upon וּ û וְ and בָ֥א vˌā בוא come בְ vᵊ בְּ in כַפֹּ֖ו ḵappˌô כַּף palm וּ û וְ and נְקָבָ֑הּ nᵊqāvˈāh נקב bore כֵּ֚ן ˈkēn כֵּן thus פַּרְעֹ֣ה parʕˈō פַּרְעֹה pharaoh מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt לְ lᵊ לְ to כָֽל־ ḵˈol- כֹּל whole הַ ha הַ the בֹּטְחִ֖ים bbōṭᵊḥˌîm בטח trust עָלָֽיו׃ ʕālˈāʸw עַל upon
18:21. an speras in baculo harundineo atque confracto Aegypto super quem si incubuerit homo comminutus ingreditur manum eius et perforabit eam sic est Pharao rex Aegypti omnibus qui confidunt in seDost thou trust in Egypt a staff of a broken reed, upon which if a man lean, it will break and go into his hand, and pierce it? so is Pharao, king of Egypt, to all that trust in him.
21. Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt unto all that trust on him.
18:21. Do you hope in Egypt, that staff of a broken reed, which, if a man would lean upon it, breaking, it would pierce his hand? Such is Pharaoh, the king of Egypt, to all who would trust in him.
18:21. Now, behold, thou trustest upon the staff of this bruised reed, [even] upon Egypt, on which if a man lean, it will go into his hand, and pierce it: so [is] Pharaoh king of Egypt unto all that trust on him.
Now, behold, thou trustest upon the staff of this bruised reed, [even] upon Egypt, on which if a man lean, it will go into his hand, and pierce it: so [is] Pharaoh king of Egypt unto all that trust on him:

18:21 Вот, ты думаешь опереться на Египет, на эту трость надломленную, которая, если кто опрется на нее, войдет ему в руку и проколет ее. Таков фараон, царь Египетский, для всех уповающих на него.
18:21
νῦν νυν now; present
ἰδοὺ ιδου see!; here I am
πέποιθας πειθω persuade
σαυτῷ σεαυτου of yourself
ἐπὶ επι in; on
τὴν ο the
ῥάβδον ραβδος rod
τὴν ο the
καλαμίνην καλαμινος the
τεθλασμένην θλαω this; he
ἐπ᾿ επι in; on
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ὃς ος who; what
ἂν αν perhaps; ever
στηριχθῇ στηριζω steady; steadfast
ἀνὴρ ανηρ man; husband
ἐπ᾿ επι in; on
αὐτήν αυτος he; him
καὶ και and; even
εἰσελεύσεται εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
τρήσει τετραινω he; him
οὕτως ουτως so; this way
Φαραω φαραω Pharaō; Farao
βασιλεὺς βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
πᾶσιν πας all; every
τοῖς ο the
πεποιθόσιν πειθω persuade
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
18:21
עַתָּ֡ה ʕattˈā עַתָּה now
הִנֵּ֣ה hinnˈē הִנֵּה behold
בָטַ֣חְתָּ vāṭˈaḥtā בטח trust
לְּךָ֡ llᵊḵˈā לְ to
עַל־ ʕal- עַל upon
מִשְׁעֶנֶת֩ mišʕenˌeṯ מִשְׁעֶנֶת support
הַ ha הַ the
קָּנֶ֨ה qqānˌeh קָנֶה reed
הָ הַ the
רָצ֤וּץ rāṣˈûṣ רצץ crush
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
עַל־ ʕal- עַל upon
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יִסָּמֵ֥ךְ yissāmˌēḵ סמך support
אִישׁ֙ ʔîš אִישׁ man
עָלָ֔יו ʕālˈāʸw עַל upon
וּ û וְ and
בָ֥א vˌā בוא come
בְ vᵊ בְּ in
כַפֹּ֖ו ḵappˌô כַּף palm
וּ û וְ and
נְקָבָ֑הּ nᵊqāvˈāh נקב bore
כֵּ֚ן ˈkēn כֵּן thus
פַּרְעֹ֣ה parʕˈō פַּרְעֹה pharaoh
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
לְ lᵊ לְ to
כָֽל־ ḵˈol- כֹּל whole
הַ ha הַ the
בֹּטְחִ֖ים bbōṭᵊḥˌîm בטח trust
עָלָֽיו׃ ʕālˈāʸw עַל upon
18:21. an speras in baculo harundineo atque confracto Aegypto super quem si incubuerit homo comminutus ingreditur manum eius et perforabit eam sic est Pharao rex Aegypti omnibus qui confidunt in se
Dost thou trust in Egypt a staff of a broken reed, upon which if a man lean, it will break and go into his hand, and pierce it? so is Pharao, king of Egypt, to all that trust in him.
18:21. Do you hope in Egypt, that staff of a broken reed, which, if a man would lean upon it, breaking, it would pierce his hand? Such is Pharaoh, the king of Egypt, to all who would trust in him.
18:21. Now, behold, thou trustest upon the staff of this bruised reed, [even] upon Egypt, on which if a man lean, it will go into his hand, and pierce it: so [is] Pharaoh king of Egypt unto all that trust on him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:21: The staff of this bruised reed - Egypt had already been greatly bruised and broken, through the wars carried on against it by the Assyrians.
4 Kings (2 Kings) 18:22
Albert Barnes: Notes on the Bible - 1834
18:21: This bruised reed - The "tall reed of the Nile bulrush" fitly symbolized the land where it grew. Apparently strong and firm, it was quite unworthy of trust. Let a man lean upon it, and the rotten support instantly gave way, wounding the hand that stayed itself so insecurely. So it was with Egypt throughout the whole period of Jewish history (compare Kg2 17:4-6). Her actual practice was to pretend friendship, to hold out hopes of support, and then to fail in time of need.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:21: trustest: Heb. trustest thee
the staff: Isa 36:6; Eze 29:6, Eze 29:7
upon Egypt: Isa 30:2, Isa 30:7, Isa 31:1-3
so is Pharaoh: Kg2 17:4; Jer 46:17
Geneva 1599
Now, behold, thou trustest upon the staff of this bruised reed, [even] upon (g) Egypt, on which if a man lean, it will go into his hand, and pierce it: so [is] Pharaoh king of Egypt unto all that trust on him.
(g) Egypt will not only be unable to help you, but will be a detriment to you.
John Wesley
This broken reed - Whoever trusts in man, leans on a broken reed: but God is the rock of ages.
18:2218:22: Եւ զի ասացեր ցիս՝ թէ ՚ի Տէր Աստուած յուսացեալ եմք. ո՞չ դա ա՛յն է, զորոյ մերժեաց Եզեկիա զբարձունս նորա, եւ զսեղանս նորա. եւ ասէ ցՅուդայ եւ ցԵրուսաղէմ. Առաջի սեղանո՛յս այսորիկ երկիր պագէք յԵրուսաղէմ։
22 Ինձ ասացիր, թէ՝ Տէր Աստծուն ենք ապաւինում: Դա այն չէ՞, որի բարձրադիր մեհեաններն ու զոհասեղանները Եզեկիան ոչնչացրեց եւ Յուդայի երկրին ու Երուսաղէմին ասաց. “Երուսաղէմում միայն այս զոհասեղանի առջեւ երկրպագեցէք”:
22 Բայց եթէ ինծի ըսէք թէ «Մենք մեր Եհովա Աստուծոյն կ’ապաւինինք», ասիկա ան չէ՞, որուն բարձր տեղերն ու սեղանները Եզեկիան վերցուց եւ Յուդային ու Երուսաղէմին ըսաւ. «Միայն այս սեղանին առջեւ Երուսաղէմի մէջ երկրպագութիւն ըրէք»։
Եւ զի ասացեր ցիս` թէ ի Տէր Աստուած[284] յուսացեալ եմք, ո՞չ դա այն է` զորոյ մերժեաց Եզեկիա զբարձունս նորա եւ զսեղանս նորա, եւ ասէ ցՅուդա եւ ցԵրուսաղէմ. Առաջի սեղանոյս այսորիկ երկիր պագէք յԵրուսաղէմ:

18:22: Եւ զի ասացեր ցիս՝ թէ ՚ի Տէր Աստուած յուսացեալ եմք. ո՞չ դա ա՛յն է, զորոյ մերժեաց Եզեկիա զբարձունս նորա, եւ զսեղանս նորա. եւ ասէ ցՅուդայ եւ ցԵրուսաղէմ. Առաջի սեղանո՛յս այսորիկ երկիր պագէք յԵրուսաղէմ։
22 Ինձ ասացիր, թէ՝ Տէր Աստծուն ենք ապաւինում: Դա այն չէ՞, որի բարձրադիր մեհեաններն ու զոհասեղանները Եզեկիան ոչնչացրեց եւ Յուդայի երկրին ու Երուսաղէմին ասաց. “Երուսաղէմում միայն այս զոհասեղանի առջեւ երկրպագեցէք”:
22 Բայց եթէ ինծի ըսէք թէ «Մենք մեր Եհովա Աստուծոյն կ’ապաւինինք», ասիկա ան չէ՞, որուն բարձր տեղերն ու սեղանները Եզեկիան վերցուց եւ Յուդային ու Երուսաղէմին ըսաւ. «Միայն այս սեղանին առջեւ Երուսաղէմի մէջ երկրպագութիւն ըրէք»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2218:22 А если вы скажете мне: >, то на Того ли, Которого высоты и жертвенники отменил Езекия, и сказал Иуде и Иерусалиму: >?
18:22 καὶ και and; even ὅτι οτι since; that εἶπας επω say; speak πρός προς to; toward με με me ἐπὶ επι in; on κύριον κυριος lord; master θεὸν θεος God πεποίθαμεν πειθω persuade οὐχὶ ουχι not; not actually αὐτὸς αυτος he; him οὗτος ουτος this; he οὗ ος who; what ἀπέστησεν αφιστημι distance; keep distance Εζεκιας εζεκιας Ezekias τὰ ο the ὑψηλὰ υψηλος high; lofty αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the θυσιαστήρια θυσιαστηριον altar αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak τῷ ο the Ιουδα ιουδα Iouda; Iutha καὶ και and; even τῇ ο the Ιερουσαλημ ιερουσαλημ Jerusalem ἐνώπιον ενωπιος in the face; facing τοῦ ο the θυσιαστηρίου θυσιαστηριον altar τούτου ουτος this; he προσκυνήσετε προσκυνεω worship ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
18:22 וְ wᵊ וְ and כִי־ ḵî- כִּי that תֹאמְר֣וּן ṯōmᵊrˈûn אמר say אֵלַ֔י ʔēlˈay אֶל to אֶל־ ʔel- אֶל to יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s) בָּטָ֑חְנוּ bāṭˈāḥᵊnû בטח trust הֲ hᵃ הֲ [interrogative] לֹוא־ lô- לֹא not ה֗וּא hˈû הוּא he אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֵסִ֤יר hēsˈîr סור turn aside חִזְקִיָּ֨הוּ֙ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah אֶת־ ʔeṯ- אֵת [object marker] בָּמֹתָ֣יו bāmōṯˈāʸw בָּמָה high place וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מִזְבְּחֹתָ֔יו mizbᵊḥōṯˈāʸw מִזְבֵּחַ altar וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לִֽ lˈi לְ to יהוּדָה֙ yhûḏˌā יְהוּדָה Judah וְ wᵊ וְ and לִ li לְ to יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem לִ li לְ to פְנֵי֙ fᵊnˌê פָּנֶה face הַ ha הַ the מִּזְבֵּ֣חַ mmizbˈēₐḥ מִזְבֵּחַ altar הַ ha הַ the זֶּ֔ה zzˈeh זֶה this תִּֽשְׁתַּחֲו֖וּ tˈištaḥᵃwˌû חוה bow down בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
18:22. quod si dixeritis mihi in Domino Deo nostro habemus fiduciam nonne iste est cuius abstulit Ezechias excelsa et altaria et praecepit Iudae et Hierusalem ante altare hoc adorabitis in HierusalemBut if you say to me: We trust in the Lord, our God: is it not he, whose high places and altars Ezechias hath taken away: and hath commanded Juda and Jerusalem: You shall worship before this altar in Jerusalem?
22. But if ye say unto me, We trust in the LORD our God: is not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and to Jerusalem, Ye shall worship before this altar in Jerusalem?
18:22. But if you say to me: ‘We have faith in the Lord, our God.’ Is it not he, whose high places and altars Hezekiah has taken away? And did he not instruct Judah and Jerusalem: ‘You shall adore before this altar in Jerusalem?’
18:22. But if ye say unto me, We trust in the LORD our God: [is] not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem?
But if ye say unto me, We trust in the LORD our God: [is] not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem:

18:22 А если вы скажете мне: <<на Господа Бога нашего мы уповаем>>, то на Того ли, Которого высоты и жертвенники отменил Езекия, и сказал Иуде и Иерусалиму: <<пред сим только жертвенником поклоняйтесь в Иерусалиме>>?
18:22
καὶ και and; even
ὅτι οτι since; that
εἶπας επω say; speak
πρός προς to; toward
με με me
ἐπὶ επι in; on
κύριον κυριος lord; master
θεὸν θεος God
πεποίθαμεν πειθω persuade
οὐχὶ ουχι not; not actually
αὐτὸς αυτος he; him
οὗτος ουτος this; he
οὗ ος who; what
ἀπέστησεν αφιστημι distance; keep distance
Εζεκιας εζεκιας Ezekias
τὰ ο the
ὑψηλὰ υψηλος high; lofty
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
θυσιαστήρια θυσιαστηριον altar
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
τῷ ο the
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
τῇ ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐνώπιον ενωπιος in the face; facing
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
τούτου ουτος this; he
προσκυνήσετε προσκυνεω worship
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
18:22
וְ wᵊ וְ and
כִי־ ḵî- כִּי that
תֹאמְר֣וּן ṯōmᵊrˈûn אמר say
אֵלַ֔י ʔēlˈay אֶל to
אֶל־ ʔel- אֶל to
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s)
בָּטָ֑חְנוּ bāṭˈāḥᵊnû בטח trust
הֲ hᵃ הֲ [interrogative]
לֹוא־ lô- לֹא not
ה֗וּא hˈû הוּא he
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הֵסִ֤יר hēsˈîr סור turn aside
חִזְקִיָּ֨הוּ֙ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
אֶת־ ʔeṯ- אֵת [object marker]
בָּמֹתָ֣יו bāmōṯˈāʸw בָּמָה high place
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מִזְבְּחֹתָ֔יו mizbᵊḥōṯˈāʸw מִזְבֵּחַ altar
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לִֽ lˈi לְ to
יהוּדָה֙ yhûḏˌā יְהוּדָה Judah
וְ wᵊ וְ and
לִ li לְ to
יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
לִ li לְ to
פְנֵי֙ fᵊnˌê פָּנֶה face
הַ ha הַ the
מִּזְבֵּ֣חַ mmizbˈēₐḥ מִזְבֵּחַ altar
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
תִּֽשְׁתַּחֲו֖וּ tˈištaḥᵃwˌû חוה bow down
בִּ bi בְּ in
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
18:22. quod si dixeritis mihi in Domino Deo nostro habemus fiduciam nonne iste est cuius abstulit Ezechias excelsa et altaria et praecepit Iudae et Hierusalem ante altare hoc adorabitis in Hierusalem
But if you say to me: We trust in the Lord, our God: is it not he, whose high places and altars Ezechias hath taken away: and hath commanded Juda and Jerusalem: You shall worship before this altar in Jerusalem?
18:22. But if you say to me: ‘We have faith in the Lord, our God.’ Is it not he, whose high places and altars Hezekiah has taken away? And did he not instruct Judah and Jerusalem: ‘You shall adore before this altar in Jerusalem?’
18:22. But if ye say unto me, We trust in the LORD our God: [is] not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:22: Whose high places and whose altars Hezekiah hath taken away - This was artfully malicious. Many of the people sacrificed to Jehovah on the high places; Hezekiah had removed them, (Kg2 18:4), because they were incentives to idolatry: Rab-shakeh insinuates that by so doing he had offended Jehovah, deprived the people of their religious rights, and he could neither expect the blessing of God nor the cooperation of the people.
4 Kings (2 Kings) 18:23
Albert Barnes: Notes on the Bible - 1834
18:22: The destruction of numerous shrines and altars where Yahweh had been worshipped Kg2 18:4 seemed to the Rab-shakeh conduct calculated not to secure the favor, but to call forth the anger, of the god. At any rate, it was conduct which he knew had been distasteful to many of Hezekiah's subjects.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:22: We trust: Kg2 18:5; Dan 3:15; Mat 27:43
whose high places: Kg2 18:4; Ch2 31:1, Ch2 32:12; Isa 36:7; Co1 2:15
Geneva 1599
But if ye say unto me, We trust in the LORD our God: [is] not that he, whose high places and whose altars Hezekiah hath (h) taken away, and hath said to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem?
(h) Thus the idolaters think that God's religion is destroyed, when superstition and idolatry are reformed.
John Wesley
Is not, &c. - Thus boldly he speaks of the things which he understood not, judging of the great God, by their petty gods; and of God's worship by the vain fancies of the Heathens, who measured piety by the multitude of altars.
18:2318:23: Եւ արդ՝ աղէ խառնեցարո՛ւք ՚ի տէր իմ արքայ Ասորեստանեաց. եւ տա՛ց քեզ երկուս հազարս երիվարաց, եթէ կարասցե՞ս տալ դու քեզ հեծեա՛լս ՚ի վերայ նոցա[3982]։ [3982] Ոմանք. Եւ տացէ քեզ երկուս հա՛՛։
23 Արդ, իմ տիրոջ՝ Ասորեստանի արքայի հետ հաշտուեցէ՛ք, եւ նա քեզ երկու հազար երիվար կը տայ, եթէ դու կարող ես այդքան հեծեալներ գտնել դրանց համար:
23 Ու հիմա իմ տիրոջս, Ասորեստանի թագաւորին հետ հաշտուէ* ու քեզի երկու հազար ձի տամ, եթէ դուն անոնց վրայ հեծնողներ դնելու կարող ես։
Եւ արդ աղէ խառնեցարուք ի տէր իմ արքայ Ասորեստանեայց, եւ տաց քեզ երկուս հազարս երիվարաց, եթէ կարասցես տալ դու քեզ հեծեալս ի վերայ նոցա:

18:23: Եւ արդ՝ աղէ խառնեցարո՛ւք ՚ի տէր իմ արքայ Ասորեստանեաց. եւ տա՛ց քեզ երկուս հազարս երիվարաց, եթէ կարասցե՞ս տալ դու քեզ հեծեա՛լս ՚ի վերայ նոցա[3982]։
[3982] Ոմանք. Եւ տացէ քեզ երկուս հա՛՛։
23 Արդ, իմ տիրոջ՝ Ասորեստանի արքայի հետ հաշտուեցէ՛ք, եւ նա քեզ երկու հազար երիվար կը տայ, եթէ դու կարող ես այդքան հեծեալներ գտնել դրանց համար:
23 Ու հիմա իմ տիրոջս, Ասորեստանի թագաւորին հետ հաշտուէ* ու քեզի երկու հազար ձի տամ, եթէ դուն անոնց վրայ հեծնողներ դնելու կարող ես։
zohrab-1805▾ eastern-1994▾ western am▾
18:2318:23 Итак вступи в союз с господином моим царем Ассирийским: я дам тебе две тысячи коней, можешь ли достать себе всадников на них?
18:23 καὶ και and; even νῦν νυν now; present μίχθητε μιγνυμι mingle δὴ δη in fact τῷ ο the κυρίῳ κυριος lord; master μου μου of me; mine βασιλεῖ βασιλευς monarch; king Ἀσσυρίων ασσυριος and; even δώσω διδωμι give; deposit σοι σοι you δισχιλίους δισχιλιοι two thousand ἵππους ιππος horse εἰ ει if; whether δυνήσῃ δυναμαι able; can δοῦναι διδωμι give; deposit σεαυτῷ σεαυτου of yourself ἐπιβάτας επιβατης in; on αὐτούς αυτος he; him
18:23 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now הִתְעָ֣רֶב hiṯʕˈārev ערב stand bail נָ֔א nˈā נָא yeah אֶת־ ʔeṯ- אֵת together with אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord אֶת־ ʔeṯ- אֵת together with מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur וְ wᵊ וְ and אֶתְּנָ֤ה ʔettᵊnˈā נתן give לְךָ֙ lᵊḵˌā לְ to אַלְפַּ֣יִם ʔalpˈayim אֶלֶף thousand סוּסִ֔ים sûsˈîm סוּס horse אִם־ ʔim- אִם if תּוּכַ֕ל tûḵˈal יכל be able לָ֥ lˌā לְ to תֶת ṯˌeṯ נתן give לְךָ֖ lᵊḵˌā לְ to רֹכְבִ֥ים rōḵᵊvˌîm רכב ride עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
18:23. nunc igitur transite ad dominum meum regem Assyriorum et dabo vobis duo milia equorum et videte an habere valeatis ascensores eorumNow therefore come over to my master, the king of the Assyrians, and I will give you two thousand horses, and see whether you be able to have riders for them.
23. Now therefore, I pray thee, give pledges to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them.
18:23. Now therefore, cross over to my lord, the king of the Assyrians, and I will give to you two thousand horses, and we will see if you even have enough riders for them.
18:23. Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them.
Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them:

18:23 Итак вступи в союз с господином моим царем Ассирийским: я дам тебе две тысячи коней, можешь ли достать себе всадников на них?
18:23
καὶ και and; even
νῦν νυν now; present
μίχθητε μιγνυμι mingle
δὴ δη in fact
τῷ ο the
κυρίῳ κυριος lord; master
μου μου of me; mine
βασιλεῖ βασιλευς monarch; king
Ἀσσυρίων ασσυριος and; even
δώσω διδωμι give; deposit
σοι σοι you
δισχιλίους δισχιλιοι two thousand
ἵππους ιππος horse
εἰ ει if; whether
δυνήσῃ δυναμαι able; can
δοῦναι διδωμι give; deposit
σεαυτῷ σεαυτου of yourself
ἐπιβάτας επιβατης in; on
αὐτούς αυτος he; him
18:23
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
הִתְעָ֣רֶב hiṯʕˈārev ערב stand bail
נָ֔א nˈā נָא yeah
אֶת־ ʔeṯ- אֵת together with
אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord
אֶת־ ʔeṯ- אֵת together with
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur
וְ wᵊ וְ and
אֶתְּנָ֤ה ʔettᵊnˈā נתן give
לְךָ֙ lᵊḵˌā לְ to
אַלְפַּ֣יִם ʔalpˈayim אֶלֶף thousand
סוּסִ֔ים sûsˈîm סוּס horse
אִם־ ʔim- אִם if
תּוּכַ֕ל tûḵˈal יכל be able
לָ֥ lˌā לְ to
תֶת ṯˌeṯ נתן give
לְךָ֖ lᵊḵˌā לְ to
רֹכְבִ֥ים rōḵᵊvˌîm רכב ride
עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
18:23. nunc igitur transite ad dominum meum regem Assyriorum et dabo vobis duo milia equorum et videte an habere valeatis ascensores eorum
Now therefore come over to my master, the king of the Assyrians, and I will give you two thousand horses, and see whether you be able to have riders for them.
18:23. Now therefore, cross over to my lord, the king of the Assyrians, and I will give to you two thousand horses, and we will see if you even have enough riders for them.
18:23. Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:23: I will deliver thee two thousand horses - Another insult: Were I to give thee two thousand Assyrian horses, thou couldst not find riders for them. How then canst thou think that thou shalt be able to stand against even the smallest division of my troops?
4 Kings (2 Kings) 18:25
Albert Barnes: Notes on the Bible - 1834
18:23: The phrase translated "give pledges," or "hostages" (margin) may perhaps be best understood as meaning "make an agreement." If you will "bind yourself to find the riders" (i. e., trained horsemen), we will "bind ourselves to furnish the horses." The suggestion implied that in all Judaea there were not 2000 men accustomed to serve as cavalry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:23: pledges: Heb. hostages
I will deliver: Sa1 17:42, Sa1 17:44; Kg1 20:10, Kg1 20:18; Neh 4:2-5; Psa 123:3, Psa 123:4; Isa 10:13, Isa 10:14; Isa 36:8, Isa 36:9
Geneva 1599
Now therefore, I pray thee, give (i) pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them.
(i) Meaning, that it was best for him to yield to the king of Assyria because his power was so small that he did not have men to care for two thousand horses.
18:2418:24: Եւ զի՞արդ կարիցես զդէմ ունել միոյ ուրուք կուսակալի ՚ի ծառայից տեառն իմոյ ՚ի յետնոց. զի յուսացեալդ ես յԵգիպտոս ՚ի կառս եւ յերիվարս։
24 Ինչպէ՞ս կարող ես դիմադրել իմ տիրոջ յետին ծառաներից որեւէ զօրականի եւ դեռ մարտակառքեր ու երիվարներ ստանալու համար ապաւինում ես Եգիպտոսին:
24 Եւ իմ տիրոջս ամենէն պզտիկ ծառաներէն մէկ կուսակալին ի՞նչպէս կրնաս դէմ դնել, որ դուն կառքերու ու ձիերու համար Եգիպտոսին կ’ապաւինիս։
Եւ զի՞արդ կարիցես զդէմ ունել միոյ ուրուք կուսակալի ի ծառայից տեառն իմոյ ի յետնոց, զի յուսացեալդ ես յԵգիպտոս ի կառս եւ յերիվարս:

18:24: Եւ զի՞արդ կարիցես զդէմ ունել միոյ ուրուք կուսակալի ՚ի ծառայից տեառն իմոյ ՚ի յետնոց. զի յուսացեալդ ես յԵգիպտոս ՚ի կառս եւ յերիվարս։
24 Ինչպէ՞ս կարող ես դիմադրել իմ տիրոջ յետին ծառաներից որեւէ զօրականի եւ դեռ մարտակառքեր ու երիվարներ ստանալու համար ապաւինում ես Եգիպտոսին:
24 Եւ իմ տիրոջս ամենէն պզտիկ ծառաներէն մէկ կուսակալին ի՞նչպէս կրնաս դէմ դնել, որ դուն կառքերու ու ձիերու համար Եգիպտոսին կ’ապաւինիս։
zohrab-1805▾ eastern-1994▾ western am▾
18:2418:24 Как тебе одолеть и одного вождя из малейших слуг господина моего? И уповаешь на Египет ради колесниц и коней?
18:24 καὶ και and; even πῶς πως.1 how ἀποστρέψεις αποστρεφω turn away; alienate τὸ ο the πρόσωπον προσωπον face; ahead of τοπάρχου τοπαρχης one; unit τῶν ο the δούλων δουλος subject τοῦ ο the κυρίου κυριος lord; master μου μου of me; mine τῶν ο the ἐλαχίστων ελαχιστος smallest; least καὶ και and; even ἤλπισας ελπιζω hope σαυτῷ σεαυτου of yourself ἐπ᾿ επι in; on Αἴγυπτον αιγυπτος Aigyptos; Eyiptos εἰς εις into; for ἅρματα αρμα chariot καὶ και and; even ἱππεῖς ιππευς cavalry; rider
18:24 וְ wᵊ וְ and אֵ֣יךְ ʔˈêḵ אֵיךְ how תָּשִׁ֗יב tāšˈîv שׁוב return אֵ֠ת ʔˌēṯ אֵת [object marker] פְּנֵ֨י pᵊnˌê פָּנֶה face פַחַ֥ת faḥˌaṯ פֶּחָה governor אַחַ֛ד ʔaḥˈaḏ אֶחָד one עַבְדֵ֥י ʕavᵊḏˌê עֶבֶד servant אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord הַ ha הַ the קְּטַנִּ֑ים qqᵊṭannˈîm קָטָן small וַ wa וְ and תִּבְטַ֤ח ttivṭˈaḥ בטח trust לְךָ֙ lᵊḵˌā לְ to עַל־ ʕal- עַל upon מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt לְ lᵊ לְ to רֶ֖כֶב rˌeḵev רֶכֶב chariot וּ û וְ and לְ lᵊ לְ to פָרָשִֽׁים׃ fārāšˈîm פָּרָשׁ horseman
18:24. et quomodo potestis resistere ante unum satrapam de servis domini mei minimis an fiduciam habes in Aegypto propter currus et equitesAnd how can you stand against one lord of the least of my master's servants? Dost thou trust in Egypt for chariots and for horsemen?
24. How then canst thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen?
18:24. So how can you resist one prince from the least of my lord’s servants? Do you have faith in Egypt because of the chariots and horsemen?
18:24. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen?
How then wilt thou turn away the face of one captain of the least of my master' s servants, and put thy trust on Egypt for chariots and for horsemen:

18:24 Как тебе одолеть и одного вождя из малейших слуг господина моего? И уповаешь на Египет ради колесниц и коней?
18:24
καὶ και and; even
πῶς πως.1 how
ἀποστρέψεις αποστρεφω turn away; alienate
τὸ ο the
πρόσωπον προσωπον face; ahead of
τοπάρχου τοπαρχης one; unit
τῶν ο the
δούλων δουλος subject
τοῦ ο the
κυρίου κυριος lord; master
μου μου of me; mine
τῶν ο the
ἐλαχίστων ελαχιστος smallest; least
καὶ και and; even
ἤλπισας ελπιζω hope
σαυτῷ σεαυτου of yourself
ἐπ᾿ επι in; on
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
εἰς εις into; for
ἅρματα αρμα chariot
καὶ και and; even
ἱππεῖς ιππευς cavalry; rider
18:24
וְ wᵊ וְ and
אֵ֣יךְ ʔˈêḵ אֵיךְ how
תָּשִׁ֗יב tāšˈîv שׁוב return
אֵ֠ת ʔˌēṯ אֵת [object marker]
פְּנֵ֨י pᵊnˌê פָּנֶה face
פַחַ֥ת faḥˌaṯ פֶּחָה governor
אַחַ֛ד ʔaḥˈaḏ אֶחָד one
עַבְדֵ֥י ʕavᵊḏˌê עֶבֶד servant
אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord
הַ ha הַ the
קְּטַנִּ֑ים qqᵊṭannˈîm קָטָן small
וַ wa וְ and
תִּבְטַ֤ח ttivṭˈaḥ בטח trust
לְךָ֙ lᵊḵˌā לְ to
עַל־ ʕal- עַל upon
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
לְ lᵊ לְ to
רֶ֖כֶב rˌeḵev רֶכֶב chariot
וּ û וְ and
לְ lᵊ לְ to
פָרָשִֽׁים׃ fārāšˈîm פָּרָשׁ horseman
18:24. et quomodo potestis resistere ante unum satrapam de servis domini mei minimis an fiduciam habes in Aegypto propter currus et equites
And how can you stand against one lord of the least of my master's servants? Dost thou trust in Egypt for chariots and for horsemen?
18:24. So how can you resist one prince from the least of my lord’s servants? Do you have faith in Egypt because of the chariots and horsemen?
18:24. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:24: How then: Isa 10:8; Dan 2:37, Dan 2:38, Dan 4:22, Dan 4:37
thy trust: Kg2 18:21; Deu 17:16; Isa 31:1, Isa 31:3, Isa 36:6, Isa 36:9; Jer 37:7, Jer 42:14-18; Eze 17:15, Eze 17:17
chariots: Psa 20:7, Psa 20:8
18:2518:25: Իսկ արդ՝ առանց Տեա՞ռն ինչ ելանիցեմք ՚ի տեղիս յայս ապականե՛լ զսա. Տէր ասաց ցիս. Ե՛լ յերկիրն յայն եւ ապականեա՛ զնա[3983]։ [3983] ՚Ի լուս՛՛. Ելեալ իցեմք ՚ի տեղիս յայս. համաձայն ոմանց ՚ի բնաբ՛՛։
25 Կամ առանց Տիրոջ հրամանի՞ եմ ես յարձակուել այս երկրի վրայ, որ բնաջնջեմ այն: Տէրն ինձ ասել է. “Յարձակուի՛ր այդ երկրի վրայ եւ բնաջնջի՛ր այն”»:
25 Հիմա այս երկրին վրայ արդեօք առանց Եհովայի հրամանի՞ն ելեր եմ՝ զանիկա աւերելու համար։ Ինծի Եհովան ըսաւ. «Այն երկրին վրայ ելիր ու զանիկա աւերէ՛»։
Իսկ արդ առանց Տեա՞ռն ինչ ելանիցեմք ի տեղիս յայս ապականել զսա. Տէր ասաց ցիս. Ել յերկիրն յայն եւ ապականեա զնա:

18:25: Իսկ արդ՝ առանց Տեա՞ռն ինչ ելանիցեմք ՚ի տեղիս յայս ապականե՛լ զսա. Տէր ասաց ցիս. Ե՛լ յերկիրն յայն եւ ապականեա՛ զնա[3983]։
[3983] ՚Ի լուս՛՛. Ելեալ իցեմք ՚ի տեղիս յայս. համաձայն ոմանց ՚ի բնաբ՛՛։
25 Կամ առանց Տիրոջ հրամանի՞ եմ ես յարձակուել այս երկրի վրայ, որ բնաջնջեմ այն: Տէրն ինձ ասել է. “Յարձակուի՛ր այդ երկրի վրայ եւ բնաջնջի՛ր այն”»:
25 Հիմա այս երկրին վրայ արդեօք առանց Եհովայի հրամանի՞ն ելեր եմ՝ զանիկա աւերելու համար։ Ինծի Եհովան ըսաւ. «Այն երկրին վրայ ելիր ու զանիկա աւերէ՛»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2518:25 Притом же разве я без воли Господней пошел на место сие, чтобы разорить его? Господь сказал мне: >.
18:25 καὶ και and; even νῦν νυν now; present μὴ μη not ἄνευ ανευ without κυρίου κυριος lord; master ἀνέβημεν αναβαινω step up; ascend ἐπὶ επι in; on τὸν ο the τόπον τοπος place; locality τοῦτον ουτος this; he τοῦ ο the διαφθεῖραι διαφθειρω deteriorate; ruin αὐτόν αυτος he; him κύριος κυριος lord; master εἶπεν επω say; speak πρός προς to; toward με με me ἀνάβηθι αναβαινω step up; ascend ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ταύτην ουτος this; he καὶ και and; even διάφθειρον διαφθειρω deteriorate; ruin αὐτήν αυτος he; him
18:25 עַתָּה֙ ʕattˌā עַתָּה now הֲ hᵃ הֲ [interrogative] מִ mi מִן from בַּלְעֲדֵ֣י bbalʕᵃḏˈê בִּלְעֲדֵי without יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עָלִ֛יתִי ʕālˈîṯî עלה ascend עַל־ ʕal- עַל upon הַ ha הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the זֶּ֖ה zzˌeh זֶה this לְ lᵊ לְ to הַשְׁחִתֹ֑ו hašḥiṯˈô שׁחת destroy יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אָמַ֣ר ʔāmˈar אמר say אֵלַ֔י ʔēlˈay אֶל to עֲלֵ֛ה ʕᵃlˈē עלה ascend עַל־ ʕal- עַל upon הָ hā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this וְ wᵊ וְ and הַשְׁחִיתָֽהּ׃ hašḥîṯˈāh שׁחת destroy
18:25. numquid sine Domini voluntate ascendi ad locum istum ut demolirer eum Dominus dixit mihi ascende ad terram hanc et demolire eamIs it without the will of the Lord that I am come up to this place to destroy it? The Lord said to me: Go up to this land, and destroy it.
25. Am I now come up without the LORD against this place to destroy it? The LORD said unto me, Go up against this land, and destroy it.
18:25. Is it not by the will of the Lord that I have chosen to ascend to this place, so that I may destroy it? The Lord said to me: ‘Ascend to this land, and destroy it.’ ”
18:25. Am I now come up without the LORD against this place to destroy it? The LORD said to me, Go up against this land, and destroy it.
Am I now come up without the LORD against this place to destroy it? The LORD said to me, Go up against this land, and destroy it:

18:25 Притом же разве я без воли Господней пошел на место сие, чтобы разорить его? Господь сказал мне: <<пойди на землю сию и разори ее>>.
18:25
καὶ και and; even
νῦν νυν now; present
μὴ μη not
ἄνευ ανευ without
κυρίου κυριος lord; master
ἀνέβημεν αναβαινω step up; ascend
ἐπὶ επι in; on
τὸν ο the
τόπον τοπος place; locality
τοῦτον ουτος this; he
τοῦ ο the
διαφθεῖραι διαφθειρω deteriorate; ruin
αὐτόν αυτος he; him
κύριος κυριος lord; master
εἶπεν επω say; speak
πρός προς to; toward
με με me
ἀνάβηθι αναβαινω step up; ascend
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ταύτην ουτος this; he
καὶ και and; even
διάφθειρον διαφθειρω deteriorate; ruin
αὐτήν αυτος he; him
18:25
עַתָּה֙ ʕattˌā עַתָּה now
הֲ hᵃ הֲ [interrogative]
מִ mi מִן from
בַּלְעֲדֵ֣י bbalʕᵃḏˈê בִּלְעֲדֵי without
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עָלִ֛יתִי ʕālˈîṯî עלה ascend
עַל־ ʕal- עַל upon
הַ ha הַ the
מָּקֹ֥ום mmāqˌôm מָקֹום place
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
לְ lᵊ לְ to
הַשְׁחִתֹ֑ו hašḥiṯˈô שׁחת destroy
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אָמַ֣ר ʔāmˈar אמר say
אֵלַ֔י ʔēlˈay אֶל to
עֲלֵ֛ה ʕᵃlˈē עלה ascend
עַל־ ʕal- עַל upon
הָ הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
וְ wᵊ וְ and
הַשְׁחִיתָֽהּ׃ hašḥîṯˈāh שׁחת destroy
18:25. numquid sine Domini voluntate ascendi ad locum istum ut demolirer eum Dominus dixit mihi ascende ad terram hanc et demolire eam
Is it without the will of the Lord that I am come up to this place to destroy it? The Lord said to me: Go up to this land, and destroy it.
18:25. Is it not by the will of the Lord that I have chosen to ascend to this place, so that I may destroy it? The Lord said to me: ‘Ascend to this land, and destroy it.’ ”
18:25. Am I now come up without the LORD against this place to destroy it? The LORD said to me, Go up against this land, and destroy it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:25: Am I now come up without the Lord - As Rab-shakeh saw that the Jews placed the utmost confidence in God, he wished to persuade them that by Hezekiah's conduct Jehovah had departed from them, and was become ally to the king of Assyria, and therefore they could not expect any help from that quarter.
4 Kings (2 Kings) 18:26
Albert Barnes: Notes on the Bible - 1834
18:25: The Rab-shakeh probably tries the effect of a bold assertion, which had no basis of fact to rest upon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:25: Amos I now: Kg2 19:6, Kg2 22-37; Kg1 13:18; Ch2 35:21; Isa 10:5, Isa 10:6; Amo 3:6; Joh 19:10, Joh 19:11
Geneva 1599
Am I now come up without the (k) LORD against this place to destroy it? The LORD said to me, Go up against this land, and destroy it.
(k) The wicked always flatter themselves in their prosperity, that God favours them. Thus he speaks to scare Hezekiah into thinking that by resisting him he would be resisting God.
John Wesley
Am I, &c. - He neither owned God's word, nor regarded his providence; but he forged this, to strike a terror into Hezekiah and the people.
18:2618:26: Եւ ասէ Եղիակիմ որդի Քեղկեայ, եւ Սովմնաս, եւ Յովաք Ասափայ՝ ցՌափսակ. Խօսեա՛ց ընդ ծառայս քո Ասորերէն, քանզի լսե՛մք մեք. եւ մի՛ խօսիր Հրեարէն յականջս ժողովրդեանդ որ կա՛ն ՚ի պարսպիդ[3984]։ [3984] Յօրինակին. Եւ Յովակ Ասափայ։
26 Քեղկիայի որդի Եղիակիմը, Սոմնասն ու Ասափի որդի Յովաքը ասացին Ռափսակին. «Մեզ՝ քո ծառաների հետ ասորերէ՛ն խօսիր, որովհետեւ մենք հասկանում ենք այդ լեզուն, պարսպի վրայ կանգնած ժողովրդի ներկայութեամբ եբրայերէն մի՛ խօսիր»:
26 Քեղկիայի որդին Եղիակիմը եւ Սեբնան ու Յովաքը Ռափսակին ըսին. «Շնորհք ըրէ՛, քու ծառաներուդ հետ Ասորերէն* խօսէ, քանզի մենք կը հասկնանք ու մեզի հետ Եբրայեցերէն մի՛ խօսիր, քանի որ պարսպին վրայ եղող ժողովուրդը կը լսէ»։
Եւ ասէ Եղիակիմ որդի Քեղկեայ եւ Սովմնաս եւ Յովաք Ասափայ` ցՌափսակ. Խօսեաց ընդ ծառայս քո Ասորերէն, քանզի լսեմք մեք. եւ մի՛ խօսիր Հրեարէն յականջս ժողովրդեանդ որ կան ի պարսպիդ:

18:26: Եւ ասէ Եղիակիմ որդի Քեղկեայ, եւ Սովմնաս, եւ Յովաք Ասափայ՝ ցՌափսակ. Խօսեա՛ց ընդ ծառայս քո Ասորերէն, քանզի լսե՛մք մեք. եւ մի՛ խօսիր Հրեարէն յականջս ժողովրդեանդ որ կա՛ն ՚ի պարսպիդ[3984]։
[3984] Յօրինակին. Եւ Յովակ Ասափայ։
26 Քեղկիայի որդի Եղիակիմը, Սոմնասն ու Ասափի որդի Յովաքը ասացին Ռափսակին. «Մեզ՝ քո ծառաների հետ ասորերէ՛ն խօսիր, որովհետեւ մենք հասկանում ենք այդ լեզուն, պարսպի վրայ կանգնած ժողովրդի ներկայութեամբ եբրայերէն մի՛ խօսիր»:
26 Քեղկիայի որդին Եղիակիմը եւ Սեբնան ու Յովաքը Ռափսակին ըսին. «Շնորհք ըրէ՛, քու ծառաներուդ հետ Ասորերէն* խօսէ, քանզի մենք կը հասկնանք ու մեզի հետ Եբրայեցերէն մի՛ խօսիր, քանի որ պարսպին վրայ եղող ժողովուրդը կը լսէ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2618:26 И сказал Елиаким, сын Хелкиин, и Севна и Иоах Рабсаку: говори рабам твоим по-арамейски, потому что понимаем мы, а не говори с нами по-иудейски вслух народа, который на стене.
18:26 καὶ και and; even εἶπεν επω say; speak Ελιακιμ ελιακειμ Eliakeim; Eliakim υἱὸς υιος son Χελκιου χελκιας and; even Σομνας σομνας and; even Ιωας ιωας to; toward Ραψακην ραψακης talk; speak δὴ δη in fact πρὸς προς to; toward τοὺς ο the παῖδάς παις child; boy σου σου of you; your Συριστί συριστι since; that ἀκούομεν ακουω hear ἡμεῖς ημεις we καὶ και and; even οὐ ου not λαλήσεις λαλεω talk; speak μεθ᾿ μετα with; amid ἡμῶν ημων our Ιουδαϊστί ιουδαιστι and; even ἵνα ινα so; that τί τις.1 who?; what? λαλεῖς λαλεω talk; speak ἐν εν in τοῖς ο the ὠσὶν ους ear τοῦ ο the λαοῦ λαος populace; population τοῦ ο the ἐπὶ επι in; on τοῦ ο the τείχους τειχος wall
18:26 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֶלְיָקִ֣ים ʔelyāqˈîm אֶלְיָקִים Eliakim בֶּן־ ben- בֵּן son חִ֠לְקִיָּהוּ ḥilqiyyāhˌû חִלְקִיָּהוּ Hilkiah וְ wᵊ וְ and שֶׁבְנָ֨ה ševnˌā שֶׁבְנָה Shebna וְ wᵊ וְ and יֹואָ֜ח yôʔˈāḥ יֹואָח Joah אֶל־ ʔel- אֶל to רַב־שָׁקֵ֗ה rav-šāqˈē רַב שָׁקֵה rabshake דַּבֶּר־ dabber- דבר speak נָ֤א nˈā נָא yeah אֶל־ ʔel- אֶל to עֲבָדֶ֨יךָ֙ ʕᵃvāḏˈeʸḵā עֶבֶד servant אֲרָמִ֔ית ʔᵃrāmˈîṯ אֲרָמִי in Aramaic כִּ֥י kˌî כִּי that שֹׁמְעִ֖ים šōmᵊʕˌîm שׁמע hear אֲנָ֑חְנוּ ʔᵃnˈāḥᵊnû אֲנַחְנוּ we וְ wᵊ וְ and אַל־ ʔal- אַל not תְּדַבֵּ֤ר tᵊḏabbˈēr דבר speak עִמָּ֨נוּ֙ ʕimmˈānû עִם with יְהוּדִ֔ית yᵊhûḏˈîṯ יְהוּדִי Jewish בְּ bᵊ בְּ in אָזְנֵ֣י ʔoznˈê אֹזֶן ear הָ hā הַ the עָ֔ם ʕˈām עַם people אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the חֹמָֽה׃ ḥōmˈā חֹומָה wall
18:26. dixerunt autem Eliachim filius Helciae et Sobna et Ioahe Rabsaci precamur ut loquaris nobis servis tuis syriace siquidem intellegimus hanc linguam et non loquaris nobis iudaice audiente populo qui est super murumThen Eliacim, the son of Helcias, and Sobna, and Joahe, said to Rabsaces: We pray thee, speak to us, thy servants, in Syriac: for we understand that tongue: and speak not to us in the Jews' language, in the hearing of the people that are upon the wall.
26. Then said Eliakim the son of Hilkiah, and Shebnah, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and speak not with us in the Jews’ language, in the ears of the people that are on the wall.
18:26. Then Eliakim, the son of Hilkiah, and Shebnah, and Joah, said to Rabshakeh: “We beseech you, that you may speak to us, your servants, in Syriac. For we understand that language to some extent. And do not speak to us in the Jews’ language, in the hearing of the people, who are upon the wall.”
18:26. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand [it]: and talk not with us in the Jews’ language in the ears of the people that [are] on the wall.
Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand [it]: and talk not with us in the Jews' language in the ears of the people that [are] on the wall:

18:26 И сказал Елиаким, сын Хелкиин, и Севна и Иоах Рабсаку: говори рабам твоим по-арамейски, потому что понимаем мы, а не говори с нами по-иудейски вслух народа, который на стене.
18:26
καὶ και and; even
εἶπεν επω say; speak
Ελιακιμ ελιακειμ Eliakeim; Eliakim
υἱὸς υιος son
Χελκιου χελκιας and; even
Σομνας σομνας and; even
Ιωας ιωας to; toward
Ραψακην ραψακης talk; speak
δὴ δη in fact
πρὸς προς to; toward
τοὺς ο the
παῖδάς παις child; boy
σου σου of you; your
Συριστί συριστι since; that
ἀκούομεν ακουω hear
ἡμεῖς ημεις we
καὶ και and; even
οὐ ου not
λαλήσεις λαλεω talk; speak
μεθ᾿ μετα with; amid
ἡμῶν ημων our
Ιουδαϊστί ιουδαιστι and; even
ἵνα ινα so; that
τί τις.1 who?; what?
λαλεῖς λαλεω talk; speak
ἐν εν in
τοῖς ο the
ὠσὶν ους ear
τοῦ ο the
λαοῦ λαος populace; population
τοῦ ο the
ἐπὶ επι in; on
τοῦ ο the
τείχους τειχος wall
18:26
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֶלְיָקִ֣ים ʔelyāqˈîm אֶלְיָקִים Eliakim
בֶּן־ ben- בֵּן son
חִ֠לְקִיָּהוּ ḥilqiyyāhˌû חִלְקִיָּהוּ Hilkiah
וְ wᵊ וְ and
שֶׁבְנָ֨ה ševnˌā שֶׁבְנָה Shebna
וְ wᵊ וְ and
יֹואָ֜ח yôʔˈāḥ יֹואָח Joah
אֶל־ ʔel- אֶל to
רַב־שָׁקֵ֗ה rav-šāqˈē רַב שָׁקֵה rabshake
דַּבֶּר־ dabber- דבר speak
נָ֤א nˈā נָא yeah
אֶל־ ʔel- אֶל to
עֲבָדֶ֨יךָ֙ ʕᵃvāḏˈeʸḵā עֶבֶד servant
אֲרָמִ֔ית ʔᵃrāmˈîṯ אֲרָמִי in Aramaic
כִּ֥י kˌî כִּי that
שֹׁמְעִ֖ים šōmᵊʕˌîm שׁמע hear
אֲנָ֑חְנוּ ʔᵃnˈāḥᵊnû אֲנַחְנוּ we
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תְּדַבֵּ֤ר tᵊḏabbˈēr דבר speak
עִמָּ֨נוּ֙ ʕimmˈānû עִם with
יְהוּדִ֔ית yᵊhûḏˈîṯ יְהוּדִי Jewish
בְּ bᵊ בְּ in
אָזְנֵ֣י ʔoznˈê אֹזֶן ear
הָ הַ the
עָ֔ם ʕˈām עַם people
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ ha הַ the
חֹמָֽה׃ ḥōmˈā חֹומָה wall
18:26. dixerunt autem Eliachim filius Helciae et Sobna et Ioahe Rabsaci precamur ut loquaris nobis servis tuis syriace siquidem intellegimus hanc linguam et non loquaris nobis iudaice audiente populo qui est super murum
Then Eliacim, the son of Helcias, and Sobna, and Joahe, said to Rabsaces: We pray thee, speak to us, thy servants, in Syriac: for we understand that tongue: and speak not to us in the Jews' language, in the hearing of the people that are upon the wall.
18:26. Then Eliakim, the son of Hilkiah, and Shebnah, and Joah, said to Rabshakeh: “We beseech you, that you may speak to us, your servants, in Syriac. For we understand that language to some extent. And do not speak to us in the Jews’ language, in the hearing of the people, who are upon the wall.”
18:26. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand [it]: and talk not with us in the Jews’ language in the ears of the people that [are] on the wall.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:26: Talk not with us in the Jews' language - The object of this blasphemous caitiff was to stir up the people to sedition, that the city and the king might be delivered into his hand.
4 Kings (2 Kings) 18:27
Albert Barnes: Notes on the Bible - 1834
18:26: The Syrian language - i. e., Aramaic; probably the dialect of Damascus, a Semitic language nearly akin to their own, but suffciently different to be unintelligible to ordinary Jews
The people that are on the wall - The conference must have been held immediately outside the wall for the words of the speakers to have been audible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:26: Speak: Perceiving that the object of this blasphemous caitiff was to stir up the people to sedition, they mildly and reasonably required him to make his proposals in the Syrian language.
in the Syrian language: Ezr 4:7; Isa 36:11, Isa 36:12; Dan 2:4
18:2718:27: Եւ ասէ ցնոսա Ռափսակ. Միթէ առ տէ՞րն քո՝ կամ առ քե՞զ առաքեաց զիս տէ՛ր իմ խօսել զբանս զայսոսիկ. ո՛չ ապաքէն առ ա՛րսդ որ նստին ՚ի վերայ պարսպիդ, ուտել զաղբ իւրեանց, եւ ըմպել զմէզ իւրեանց ձեւք հանդերձ[3985]։ [3985] Այլք. Եւ առ քեզ առաքեաց։
27 Բայց Ռափսակը նրանց ասաց. «Միթէ իմ տէրն այս խօսքերը քո տիրո՞ջ ու քե՞զ ասելու համար ուղարկեց ինձ. չէ՞ որ պարսպի վրայ կանգնած մարդկանց համար, որպէսզի ձեզ հետ ուտեն իրենց կեղտը եւ խմեն իրենց մէզը»:
27 Բայց Ռափսակ անոնց ըսաւ. «Միթէ այս խօսքերը խօսելու համար իմ տէրս զիս քու տիրոջդ ու քեզի՞ միայն ղրկեց. չէ՞ որ այս մարդոց ալ՝ որոնք պարսպին վրայ կը նստին, ձեզի հետ իրենց աղբը ուտելու ու իրենց մէզը խմելու դատապարտուած են»։
Եւ ասէ ցնոսա Ռափսակ. Միթէ առ տէրն քո եւ առ քե՞զ առաքեաց զիս տէր իմ խօսել զբանս զայսոսիկ. ո՞չ ապաքէն առ արսդ որ նստին ի վերայ պարսպիդ` ուտել զաղբ իւրեանց եւ ըմպել զմէզ իւրեանց ձեւք հանդերձ:

18:27: Եւ ասէ ցնոսա Ռափսակ. Միթէ առ տէ՞րն քո՝ կամ առ քե՞զ առաքեաց զիս տէ՛ր իմ խօսել զբանս զայսոսիկ. ո՛չ ապաքէն առ ա՛րսդ որ նստին ՚ի վերայ պարսպիդ, ուտել զաղբ իւրեանց, եւ ըմպել զմէզ իւրեանց ձեւք հանդերձ[3985]։
[3985] Այլք. Եւ առ քեզ առաքեաց։
27 Բայց Ռափսակը նրանց ասաց. «Միթէ իմ տէրն այս խօսքերը քո տիրո՞ջ ու քե՞զ ասելու համար ուղարկեց ինձ. չէ՞ որ պարսպի վրայ կանգնած մարդկանց համար, որպէսզի ձեզ հետ ուտեն իրենց կեղտը եւ խմեն իրենց մէզը»:
27 Բայց Ռափսակ անոնց ըսաւ. «Միթէ այս խօսքերը խօսելու համար իմ տէրս զիս քու տիրոջդ ու քեզի՞ միայն ղրկեց. չէ՞ որ այս մարդոց ալ՝ որոնք պարսպին վրայ կը նստին, ձեզի հետ իրենց աղբը ուտելու ու իրենց մէզը խմելու դատապարտուած են»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2718:27 И сказал им Рабсак: разве {только} к господину твоему и к тебе послал меня господин мой сказать сии слова? Нет, также и к людям, которые сидят на стене, чтобы есть помет свой и пить мочу свою с вами.
18:27 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτοὺς αυτος he; him Ραψακης ραψακης not ἐπὶ επι in; on τὸν ο the κύριόν κυριος lord; master σου σου of you; your καὶ και and; even πρὸς προς to; toward σὲ σε.1 you ἀπέστειλέν αποστελλω send off / away με με me ὁ ο the κύριός κυριος lord; master μου μου of me; mine λαλῆσαι λαλεω talk; speak τοὺς ο the λόγους λογος word; log τούτους ουτος this; he οὐχὶ ουχι not; not actually ἐπὶ επι in; on τοὺς ο the ἄνδρας ανηρ man; husband τοὺς ο the καθημένους καθημαι sit; settle ἐπὶ επι in; on τοῦ ο the τείχους τειχος wall τοῦ ο the φαγεῖν φαγω swallow; eat τὴν ο the κόπρον κοπρος he; him καὶ και and; even πιεῖν πινω drink τὸ ο the οὖρον ουρον he; him μεθ᾿ μετα with; amid ὑμῶν υμων your ἅμα αμα at once; together
18:27 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to רַב־שָׁקֵ֗ה rav-šāqˈē רַב שָׁקֵה rabshake הַ ha הֲ [interrogative] עַ֨ל ʕˌal עַל upon אֲדֹנֶ֤יךָ ʔᵃḏōnˈeʸḵā אָדֹון lord וְ wᵊ וְ and אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to שְׁלָחַ֣נִי šᵊlāḥˈanî שׁלח send אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord לְ lᵊ לְ to דַבֵּ֖ר ḏabbˌēr דבר speak אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these הֲ hᵃ הֲ [interrogative] לֹ֣א lˈō לֹא not עַל־ ʕal- עַל upon הָ hā הַ the אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man הַ ha הַ the יֹּֽשְׁבִים֙ yyˈōšᵊvîm ישׁב sit עַל־ ʕal- עַל upon הַ֣ hˈa הַ the חֹמָ֔ה ḥōmˈā חֹומָה wall לֶ le לְ to אֱכֹ֣ל ʔᵉḵˈōl אכל eat אֶת ʔˌeṯ אֵת [object marker] צֹואָתָ֗םחריהם *ṣôʔāṯˈām צֹאָה vomit וְ wᵊ וְ and לִ li לְ to שְׁתֹּ֛ות šᵊttˈôṯ שׁתה drink אֶת־ ʔeṯ- אֵת [object marker] מֵֽימֵישׁ *mˈêmê מַיִם water רַגְלֵיהֶ֖םיניהם *raḡlêhˌem רֶגֶל foot עִמָּכֶֽם׃ ʕimmāḵˈem עִם with
18:27. responditque eis Rabsaces numquid ad dominum tuum et ad te misit me dominus meus ut loquerer sermones hos et non ad viros qui sedent super murum ut comedant stercora sua et bibant urinam suam vobiscumAnd Rabsaces answered them, saying: Hath my master sent me to thy master, and to thee, to speak these words, and not rather to the men that sit upon the wall, that they may eat their own dung, and drink their urine with you?
27. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? to the men which sit on the wall, to eat their own dung, and to drink their own water with you?
18:27. And Rabshakeh responded to them, saying: “Has my lord sent me to your lord and to you, so that I may speak these words, and not instead to the men who are sitting upon the wall, so that they may eat their own dung, and drink their own urine with you?”
18:27. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? [hath he] not [sent me] to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you?
But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? [hath he] not [sent me] to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you:

18:27 И сказал им Рабсак: разве {только} к господину твоему и к тебе послал меня господин мой сказать сии слова? Нет, также и к людям, которые сидят на стене, чтобы есть помет свой и пить мочу свою с вами.
18:27
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
Ραψακης ραψακης not
ἐπὶ επι in; on
τὸν ο the
κύριόν κυριος lord; master
σου σου of you; your
καὶ και and; even
πρὸς προς to; toward
σὲ σε.1 you
ἀπέστειλέν αποστελλω send off / away
με με me
ο the
κύριός κυριος lord; master
μου μου of me; mine
λαλῆσαι λαλεω talk; speak
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
οὐχὶ ουχι not; not actually
ἐπὶ επι in; on
τοὺς ο the
ἄνδρας ανηρ man; husband
τοὺς ο the
καθημένους καθημαι sit; settle
ἐπὶ επι in; on
τοῦ ο the
τείχους τειχος wall
τοῦ ο the
φαγεῖν φαγω swallow; eat
τὴν ο the
κόπρον κοπρος he; him
καὶ και and; even
πιεῖν πινω drink
τὸ ο the
οὖρον ουρον he; him
μεθ᾿ μετα with; amid
ὑμῶν υμων your
ἅμα αμα at once; together
18:27
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to
רַב־שָׁקֵ֗ה rav-šāqˈē רַב שָׁקֵה rabshake
הַ ha הֲ [interrogative]
עַ֨ל ʕˌal עַל upon
אֲדֹנֶ֤יךָ ʔᵃḏōnˈeʸḵā אָדֹון lord
וְ wᵊ וְ and
אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to
שְׁלָחַ֣נִי šᵊlāḥˈanî שׁלח send
אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord
לְ lᵊ לְ to
דַבֵּ֖ר ḏabbˌēr דבר speak
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
הֲ hᵃ הֲ [interrogative]
לֹ֣א lˈō לֹא not
עַל־ ʕal- עַל upon
הָ הַ the
אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man
הַ ha הַ the
יֹּֽשְׁבִים֙ yyˈōšᵊvîm ישׁב sit
עַל־ ʕal- עַל upon
הַ֣ hˈa הַ the
חֹמָ֔ה ḥōmˈā חֹומָה wall
לֶ le לְ to
אֱכֹ֣ל ʔᵉḵˈōl אכל eat
אֶת ʔˌeṯ אֵת [object marker]
צֹואָתָ֗םחריהם
*ṣôʔāṯˈām צֹאָה vomit
וְ wᵊ וְ and
לִ li לְ to
שְׁתֹּ֛ות šᵊttˈôṯ שׁתה drink
אֶת־ ʔeṯ- אֵת [object marker]
מֵֽימֵישׁ
*mˈêmê מַיִם water
רַגְלֵיהֶ֖םיניהם
*raḡlêhˌem רֶגֶל foot
עִמָּכֶֽם׃ ʕimmāḵˈem עִם with
18:27. responditque eis Rabsaces numquid ad dominum tuum et ad te misit me dominus meus ut loquerer sermones hos et non ad viros qui sedent super murum ut comedant stercora sua et bibant urinam suam vobiscum
And Rabsaces answered them, saying: Hath my master sent me to thy master, and to thee, to speak these words, and not rather to the men that sit upon the wall, that they may eat their own dung, and drink their urine with you?
18:27. And Rabshakeh responded to them, saying: “Has my lord sent me to your lord and to you, so that I may speak these words, and not instead to the men who are sitting upon the wall, so that they may eat their own dung, and drink their own urine with you?”
18:27. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? [hath he] not [sent me] to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:27: That they may eat their own dung - That they may be duly apprised, if they hold on Hezekiah's side, Jerusalem shall be most straitly besieged, and they be reduced to such a state of famine as to be obliged to eat their own excrements.
4 Kings (2 Kings) 18:28
Albert Barnes: Notes on the Bible - 1834
18:27: That they may eat ... - "My master hath sent me," the Rab-shakeh seems to say, "to these men, whom I see stationed on the wall to defend the place and bear the last extremities of a prolonged siege - these men on whom its worst evils will fall, and who have therefore the greatest interest in avoiding it by a timely surrender." He expresses the evils by a strong coarse phrase, suited to the rude soldiery, and well calculated to rouse their feelings. The author of Chronicles has softened down the words Ch2 32:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:27: eat: Kg2 6:25; Deu 28:53-57; Psa 73:8; Lam 4:5; Eze 4:13, Eze 4:15
their own piss: Heb. the water of their feet
John Wesley
To the men - To tell them to what extremities and miseries he will force them.
Robert Jamieson, A. R. Fausset and David Brown
that they may eat, &c.--This was designed to show the dreadful extremities to which, in the threatened siege, the people of Jerusalem would be reduced.
18:2818:28: Եւ յարեաւ Ռափսակ, եւ աղաղակեաց մեծաձայն Հրեարէն՝ եւ խօսեցաւ եւ ասէ. Լուարո՛ւք զպատգամս արքայի մեծի, արքային Ասորեստանեայց.
28 Ռափսակը ելաւ, բարձր ձայնով բղաւելով՝ եբրայերէն ասաց. «Լսեցէ՛ք մեծ արքայի՝ Ասորեստանի արքայի պատգամը:
28 Ռափսակ ոտքի ելաւ ու մեծ ձայնով Եբրայեցերէն աղաղակեց ու խօսեցաւ՝ ըսելով. «Մեծ թագաւորին, Ասորեստանի թագաւորին, խօսքը մտիկ ըրէք.
Եւ յարեաւ Ռափսակ, եւ աղաղակեաց մեծաձայն Հրեարէն եւ խօսեցաւ եւ ասէ. Լուարուք զպատգամս արքային մեծի, արքային Ասորեստանեայց:

18:28: Եւ յարեաւ Ռափսակ, եւ աղաղակեաց մեծաձայն Հրեարէն՝ եւ խօսեցաւ եւ ասէ. Լուարո՛ւք զպատգամս արքայի մեծի, արքային Ասորեստանեայց.
28 Ռափսակը ելաւ, բարձր ձայնով բղաւելով՝ եբրայերէն ասաց. «Լսեցէ՛ք մեծ արքայի՝ Ասորեստանի արքայի պատգամը:
28 Ռափսակ ոտքի ելաւ ու մեծ ձայնով Եբրայեցերէն աղաղակեց ու խօսեցաւ՝ ըսելով. «Մեծ թագաւորին, Ասորեստանի թագաւորին, խօսքը մտիկ ըրէք.
zohrab-1805▾ eastern-1994▾ western am▾
18:2818:28 И встал Рабсак и возгласил громким голосом по-иудейски, и говорил, и сказал: слушайте слово царя великого, царя Ассирийского!
18:28 καὶ και and; even ἔστη ιστημι stand; establish Ραψακης ραψακης and; even ἐβόησεν βοαω scream; shout φωνῇ φωνη voice; sound μεγάλῃ μεγας great; loud Ιουδαϊστὶ ιουδαιστι and; even ἐλάλησεν λαλεω talk; speak καὶ και and; even εἶπεν επω say; speak ἀκούσατε ακουω hear τοὺς ο the λόγους λογος word; log τοῦ ο the μεγάλου μεγας great; loud βασιλέως βασιλευς monarch; king Ἀσσυρίων ασσυριος Assyrios; Assirios
18:28 וַֽ wˈa וְ and יַּעֲמֹד֙ yyaʕᵃmˌōḏ עמד stand רַב־שָׁקֵ֔ה rav-šāqˈē רַב שָׁקֵה rabshake וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call בְ vᵊ בְּ in קֹול־ qôl- קֹול sound גָּדֹ֖ול gāḏˌôl גָּדֹול great יְהוּדִ֑ית yᵊhûḏˈîṯ יְהוּדִי Jewish וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak וַ wa וְ and יֹּ֔אמֶר yyˈōmer אמר say שִׁמְע֛וּ šimʕˈû שׁמע hear דְּבַר־ dᵊvar- דָּבָר word הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king הַ ha הַ the גָּדֹ֖ול ggāḏˌôl גָּדֹול great מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
18:28. stetit itaque Rabsaces et clamavit voce magna iudaice et ait audite verba regis magni regis AssyriorumThen Rabsaces stood, and cried out with a loud voice in the Jews' language, and said: Hear the word of the great king, the king of the Assyrians.
28. Then Rabshakeh stood, and cried with a loud voice in the Jews’ language, and spake, saying, Hear ye the word of the great king, the king of Assyria.
18:28. And so, Rabshakeh stood up, and he exclaimed in a great voice, in the Jews’ language, and he said: “Listen to the words of the great king, the king of the Assyrians.
18:28. Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria:
Then Rabshakeh stood and cried with a loud voice in the Jews' language, and spake, saying, Hear the word of the great king, the king of Assyria:

18:28 И встал Рабсак и возгласил громким голосом по-иудейски, и говорил, и сказал: слушайте слово царя великого, царя Ассирийского!
18:28
καὶ και and; even
ἔστη ιστημι stand; establish
Ραψακης ραψακης and; even
ἐβόησεν βοαω scream; shout
φωνῇ φωνη voice; sound
μεγάλῃ μεγας great; loud
Ιουδαϊστὶ ιουδαιστι and; even
ἐλάλησεν λαλεω talk; speak
καὶ και and; even
εἶπεν επω say; speak
ἀκούσατε ακουω hear
τοὺς ο the
λόγους λογος word; log
τοῦ ο the
μεγάλου μεγας great; loud
βασιλέως βασιλευς monarch; king
Ἀσσυρίων ασσυριος Assyrios; Assirios
18:28
וַֽ wˈa וְ and
יַּעֲמֹד֙ yyaʕᵃmˌōḏ עמד stand
רַב־שָׁקֵ֔ה rav-šāqˈē רַב שָׁקֵה rabshake
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
בְ vᵊ בְּ in
קֹול־ qôl- קֹול sound
גָּדֹ֖ול gāḏˌôl גָּדֹול great
יְהוּדִ֑ית yᵊhûḏˈîṯ יְהוּדִי Jewish
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
וַ wa וְ and
יֹּ֔אמֶר yyˈōmer אמר say
שִׁמְע֛וּ šimʕˈû שׁמע hear
דְּבַר־ dᵊvar- דָּבָר word
הַ ha הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
הַ ha הַ the
גָּדֹ֖ול ggāḏˌôl גָּדֹול great
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
18:28. stetit itaque Rabsaces et clamavit voce magna iudaice et ait audite verba regis magni regis Assyriorum
Then Rabsaces stood, and cried out with a loud voice in the Jews' language, and said: Hear the word of the great king, the king of the Assyrians.
18:28. And so, Rabshakeh stood up, and he exclaimed in a great voice, in the Jews’ language, and he said: “Listen to the words of the great king, the king of the Assyrians.
18:28. Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria:
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Adam Clarke: Commentary on the Bible - 1831
18:28: Hear the word of the great king - of Assyria - This was all intended to cause the people to revolt from their allegiance to their king.
4 Kings (2 Kings) 18:32
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:28: Rabshakeh: Ch2 32:18; Isa 36:13-18
the king of Assyria: Kg2 18:19; Ezr 7:12; Psa 47:2; Isa 10:8-13; Eze 29:3, Eze 31:3-10; Rev 19:6
John Wesley
Jews language - The tradition of the Jews is, that Rabshaketh was an apostate Jew. If so, his ignorance of the God of Israel was the less excusable, and his enmity the less strange: for apostates are usually the most bitter and spiteful enemies.
18:2918:29: ա՛յսպէս ասէ արքայ. Մի՛ հպարտացուսցէ զձեզ Եզեկիա, զի ո՛չ կարէ ապրեցուցանել զձեզ ՚ի ձեռաց իմոց[3986]. [3986] Ոսկան. Զի՝ կարէ ապրեցուցանել զձեզ։
29 Այսպէս է ասում արքան. “Թող Եզեկիան չմոլորեցնի ձեզ, քանզի նա չի կարող ձեզ իմ ձեռքից փրկել:
29 Թագաւորը այսպէս կ’ըսէ. ‘Եզեկիա ձեզ թող չխաբէ, քանզի անիկա չի կրնար ձեզ անոր ձեռքէն* ազատել։
այսպէս ասէ արքայ. Մի՛ հպարտացուսցէ զձեզ Եզեկիա, զի ոչ կարէ ապրեցուցանել զձեզ ի ձեռաց իմոց:

18:29: ա՛յսպէս ասէ արքայ. Մի՛ հպարտացուսցէ զձեզ Եզեկիա, զի ո՛չ կարէ ապրեցուցանել զձեզ ՚ի ձեռաց իմոց[3986].
[3986] Ոսկան. Զի՝ կարէ ապրեցուցանել զձեզ։
29 Այսպէս է ասում արքան. “Թող Եզեկիան չմոլորեցնի ձեզ, քանզի նա չի կարող ձեզ իմ ձեռքից փրկել:
29 Թագաւորը այսպէս կ’ըսէ. ‘Եզեկիա ձեզ թող չխաբէ, քանզի անիկա չի կրնար ձեզ անոր ձեռքէն* ազատել։
zohrab-1805▾ eastern-1994▾ western am▾
18:2918:29 Так говорит царь: пусть не обольщает вас Езекия, ибо он не может вас спасти от руки моей;
18:29 τάδε οδε further; this λέγει λεγω tell; declare ὁ ο the βασιλεύς βασιλευς monarch; king μὴ μη not ἐπαιρέτω επαιρω lift up; rear up ὑμᾶς υμας you Εζεκιας εζεκιας Ezekias λόγοις λογος word; log ὅτι οτι since; that οὐ ου not μὴ μη not δύνηται δυναμαι able; can ὑμᾶς υμας you ἐξελέσθαι εξαιρεω extract; take out ἐκ εκ from; out of χειρός χειρ hand μου μου of me; mine
18:29 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king אַל־ ʔal- אַל not יַשִּׁ֥יא yaššˌî נשׁא beguile לָכֶ֖ם lāḵˌem לְ to חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah כִּי־ kî- כִּי that לֹ֣א lˈō לֹא not יוּכַ֔ל yûḵˈal יכל be able לְ lᵊ לְ to הַצִּ֥יל haṣṣˌîl נצל deliver אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] מִ mi מִן from יָּדֹֽו׃ yyāḏˈô יָד hand
18:29. haec dicit rex non vos seducat Ezechias non enim poterit eruere vos de manu meaThus saith the king: Let not Ezechias deceive you: for he shall not be able to deliver you out of my hand.
29. Thus saith the king, Let not Hezekiah deceive you; for he shall not be able to deliver you out of his hand:
18:29. Thus says the king: Let not Hezekiah lead you astray. For he will not be able to rescue you from my hand.
18:29. Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you out of his hand:
Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you out of his hand:

18:29 Так говорит царь: пусть не обольщает вас Езекия, ибо он не может вас спасти от руки моей;
18:29
τάδε οδε further; this
λέγει λεγω tell; declare
ο the
βασιλεύς βασιλευς monarch; king
μὴ μη not
ἐπαιρέτω επαιρω lift up; rear up
ὑμᾶς υμας you
Εζεκιας εζεκιας Ezekias
λόγοις λογος word; log
ὅτι οτι since; that
οὐ ου not
μὴ μη not
δύνηται δυναμαι able; can
ὑμᾶς υμας you
ἐξελέσθαι εξαιρεω extract; take out
ἐκ εκ from; out of
χειρός χειρ hand
μου μου of me; mine
18:29
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
אַל־ ʔal- אַל not
יַשִּׁ֥יא yaššˌî נשׁא beguile
לָכֶ֖ם lāḵˌem לְ to
חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
כִּי־ kî- כִּי that
לֹ֣א lˈō לֹא not
יוּכַ֔ל yûḵˈal יכל be able
לְ lᵊ לְ to
הַצִּ֥יל haṣṣˌîl נצל deliver
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
מִ mi מִן from
יָּדֹֽו׃ yyāḏˈô יָד hand
18:29. haec dicit rex non vos seducat Ezechias non enim poterit eruere vos de manu mea
Thus saith the king: Let not Ezechias deceive you: for he shall not be able to deliver you out of my hand.
18:29. Thus says the king: Let not Hezekiah lead you astray. For he will not be able to rescue you from my hand.
18:29. Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you out of his hand:
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Albert Barnes: Notes on the Bible - 1834
18:29: There were two grounds, and two only, on which Hezekiah could rest his refusal to surrender,
(1) ability to resist by his own natural military strength and that of his allies; and
(2) expectation based upon the language of Isaiah Isa 30:31; Isa 31:4-9, of supernatural assistance from Yahweh.
The Rab-shakeh argues that both grounds of confidence are equally fallacious.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:29: saith: Psa 73:8, Psa 73:9
Let not: Ch2 32:11, Ch2 32:15; Dan 3:15-17, Dan 6:16; Joh 19:10, Joh 19:11; Th2 2:4, Th2 2:8
18:3018:30: եւ մի՛ յուսացուսցէ զձեզ Եզեկիա ՚ի Տէր, եւ ասասցէ թէ փրկելո՛վ փրկէ զմեզ Տէր, եւ ո՛չ մատնեսցի քաղաքս ՚ի ձեռս արքային Ասորեստանեաց[3987]. [3987] Ոմանք. Եւ ո՛չ մատնեսցի քաղաքդ ՚ի։
30 Եզեկիան ձեզ թող Տիրոջով չյուսադրի՝ ասելով, թէ ‘ Տէրը մեզ անպայման կը փրկի եւ այս քաղաքը չի մատնի Ասորեստանի արքայի ձեռքը”:
30 Եզեկիա թող ձեզ չվստահեցնէ, ըսելով. ‘Եհովան անշուշտ մեզ պիտի ազատէ ու այս քաղաքը Ասորեստանի թագաւորին ձեռքը պիտի չտրուի’։
եւ մի՛ յուսացուսցէ զձեզ Եզեկիա ի Տէր, եւ ասասցէ եթէ` Փրկելով փրկէ զմեզ Տէր, եւ ոչ մատնեսցի քաղաքս ի ձեռս արքային Ասորեստանեայց:

18:30: եւ մի՛ յուսացուսցէ զձեզ Եզեկիա ՚ի Տէր, եւ ասասցէ թէ փրկելո՛վ փրկէ զմեզ Տէր, եւ ո՛չ մատնեսցի քաղաքս ՚ի ձեռս արքային Ասորեստանեաց[3987].
[3987] Ոմանք. Եւ ո՛չ մատնեսցի քաղաքդ ՚ի։
30 Եզեկիան ձեզ թող Տիրոջով չյուսադրի՝ ասելով, թէ ‘ Տէրը մեզ անպայման կը փրկի եւ այս քաղաքը չի մատնի Ասորեստանի արքայի ձեռքը”:
30 Եզեկիա թող ձեզ չվստահեցնէ, ըսելով. ‘Եհովան անշուշտ մեզ պիտի ազատէ ու այս քաղաքը Ասորեստանի թագաւորին ձեռքը պիտի չտրուի’։
zohrab-1805▾ eastern-1994▾ western am▾
18:3018:30 и пусть не обнадеживает вас Езекия Господом, говоря: >.
18:30 καὶ και and; even μὴ μη not ἐπελπιζέτω επελπιζω you Εζεκιας εζεκιας Ezekias πρὸς προς to; toward κύριον κυριος lord; master λέγων λεγω tell; declare ἐξαιρούμενος εξαιρεω extract; take out ἐξελεῖται εξαιρεω extract; take out ἡμᾶς ημας us κύριος κυριος lord; master οὐ ου not μὴ μη not παραδοθῇ παραδιδωμι betray; give over ἡ ο the πόλις πολις city αὕτη ουτος this; he ἐν εν in χειρὶ χειρ hand βασιλέως βασιλευς monarch; king Ἀσσυρίων ασσυριος Assyrios; Assirios
18:30 וְ wᵊ וְ and אַל־ ʔal- אַל not יַבְטַ֨ח yavṭˌaḥ בטח trust אֶתְכֶ֤ם ʔeṯᵊḵˈem אֵת [object marker] חִזְקִיָּ֨הוּ֙ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah אֶל־ ʔel- אֶל to יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הַצֵּ֥ל haṣṣˌēl נצל deliver יַצִּילֵ֖נוּ yaṣṣîlˌēnû נצל deliver יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֤א lˈō לֹא not תִנָּתֵן֙ ṯinnāṯˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this בְּ bᵊ בְּ in יַ֖ד yˌaḏ יָד hand מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
18:30. neque fiduciam vobis tribuat super Domino dicens eruens liberabit nos Dominus et non tradetur civitas haec in manu regis AssyriorumNeither let him make you trust in the Lord, saying: The Lord will surely deliver us, and this city shall not be given into the hand of the king of the Assyrians.
30. neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us, and this city shall not be given into the hand of the king of Assyria.
18:30. And do not let him give you faith in the Lord, saying: ‘The Lord will rescue and free us, and this city will not be delivered into the hand of the king of the Assyrians.’
18:30. Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us, and this city shall not be delivered into the hand of the king of Assyria.
Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us, and this city shall not be delivered into the hand of the king of Assyria:

18:30 и пусть не обнадеживает вас Езекия Господом, говоря: <<спасет нас Господь и не будет город сей отдан в руки царя Ассирийского>>.
18:30
καὶ και and; even
μὴ μη not
ἐπελπιζέτω επελπιζω you
Εζεκιας εζεκιας Ezekias
πρὸς προς to; toward
κύριον κυριος lord; master
λέγων λεγω tell; declare
ἐξαιρούμενος εξαιρεω extract; take out
ἐξελεῖται εξαιρεω extract; take out
ἡμᾶς ημας us
κύριος κυριος lord; master
οὐ ου not
μὴ μη not
παραδοθῇ παραδιδωμι betray; give over
ο the
πόλις πολις city
αὕτη ουτος this; he
ἐν εν in
χειρὶ χειρ hand
βασιλέως βασιλευς monarch; king
Ἀσσυρίων ασσυριος Assyrios; Assirios
18:30
וְ wᵊ וְ and
אַל־ ʔal- אַל not
יַבְטַ֨ח yavṭˌaḥ בטח trust
אֶתְכֶ֤ם ʔeṯᵊḵˈem אֵת [object marker]
חִזְקִיָּ֨הוּ֙ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
אֶל־ ʔel- אֶל to
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
הַצֵּ֥ל haṣṣˌēl נצל deliver
יַצִּילֵ֖נוּ yaṣṣîlˌēnû נצל deliver
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
תִנָּתֵן֙ ṯinnāṯˌēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
בְּ bᵊ בְּ in
יַ֖ד yˌaḏ יָד hand
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
18:30. neque fiduciam vobis tribuat super Domino dicens eruens liberabit nos Dominus et non tradetur civitas haec in manu regis Assyriorum
Neither let him make you trust in the Lord, saying: The Lord will surely deliver us, and this city shall not be given into the hand of the king of the Assyrians.
18:30. And do not let him give you faith in the Lord, saying: ‘The Lord will rescue and free us, and this city will not be delivered into the hand of the king of the Assyrians.’
18:30. Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us, and this city shall not be delivered into the hand of the king of Assyria.
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tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:30: make you: Kg2 18:22; Kg2 19:10, Kg2 19:22; Psa 4:2, Psa 11:1, Psa 22:7, Psa 22:8, Psa 71:9, Psa 71:11, Psa 125:1, Psa 125:2; Mat 27:43; Luk 23:35
this city: Kg2 19:32-34
18:3118:31: մի՛ լսէք Եզեկիայ։ Զի ա՛յսպէս ասէ արքայն Ասորեստանեաց. Արարէ՛ք ընդ իս օրհնութիւն, եւ ելէ՛ք առ իս. եւ կերիցէ՛ այր իւրաքանչիւր զայգի իւր, եւ զթզենի իւր, եւ արբցէ՛ ջուր ՚ի ջրհորոյ իւրմէ.
31 Մի՛ լսէք Եզեկիային, որովհետեւ այսպէս է ասում Ասորեստանի արքան. “Ինձ հետ հաշտութիւն կնքեցէ՛ք, եկէ՛ք ինձ մօտ, եւ ամէն մարդ իր խաղողի այգուց ու թզենուց կ’ուտի, իր ջրհորից ջուր կը խմի,
31 Եզեկիային մտիկ մի՛ ընէք, քանզի Ասորեստանի թագաւորը այսպէս կ’ըսէ. ‘Ինծի հետ հաշտութիւն ըրէ՛ք ու ինծի եկէ՛ք եւ ամէն մարդ իր որթատունկէն ու ամէն մարդ իր թզենիէն պիտի ուտէ եւ ամէն մարդ իր ջրհորին ջուրէն պիտի խմէ
Մի՛ լսէք Եզեկեայ, զի այսպէս ասէ արքայն Ասորեստանեայց. Արարէք ընդ իս [285]օրհնութիւն, եւ ելէք առ իս. եւ կերիցէ այր իւրաքանչիւր զայգի իւր եւ զթզենի իւր, եւ արբցէ ջուր ի ջրհորոյ իւրմէ:

18:31: մի՛ լսէք Եզեկիայ։ Զի ա՛յսպէս ասէ արքայն Ասորեստանեաց. Արարէ՛ք ընդ իս օրհնութիւն, եւ ելէ՛ք առ իս. եւ կերիցէ՛ այր իւրաքանչիւր զայգի իւր, եւ զթզենի իւր, եւ արբցէ՛ ջուր ՚ի ջրհորոյ իւրմէ.
31 Մի՛ լսէք Եզեկիային, որովհետեւ այսպէս է ասում Ասորեստանի արքան. “Ինձ հետ հաշտութիւն կնքեցէ՛ք, եկէ՛ք ինձ մօտ, եւ ամէն մարդ իր խաղողի այգուց ու թզենուց կ’ուտի, իր ջրհորից ջուր կը խմի,
31 Եզեկիային մտիկ մի՛ ընէք, քանզի Ասորեստանի թագաւորը այսպէս կ’ըսէ. ‘Ինծի հետ հաշտութիւն ըրէ՛ք ու ինծի եկէ՛ք եւ ամէն մարդ իր որթատունկէն ու ամէն մարդ իր թզենիէն պիտի ուտէ եւ ամէն մարդ իր ջրհորին ջուրէն պիտի խմէ
zohrab-1805▾ eastern-1994▾ western am▾
18:3118:31 Не слушайте Езекии. Ибо так говорит царь Ассирийский: примиритесь со мною и выйдите ко мне, и пусть каждый ест {плоды} виноградной лозы своей и смоковницы своей, и пусть каждый пьет воду из своего колодезя,
18:31 μὴ μη not ἀκούετε ακουω hear Εζεκιου εζεκιας Ezekias ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare ὁ ο the βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος do; make μετ᾿ μετα with; amid ἐμοῦ εμου my εὐλογίαν ευλογια commendation; acclamation καὶ και and; even ἐξέλθατε εξερχομαι come out; go out πρός προς to; toward με με me καὶ και and; even πίεται πινω drink ἀνὴρ ανηρ man; husband τὴν ο the ἄμπελον αμπελος vine αὐτοῦ αυτος he; him καὶ και and; even ἀνὴρ ανηρ man; husband τὴν ο the συκῆν συκη fig tree αὐτοῦ αυτος he; him φάγεται φαγω swallow; eat καὶ και and; even πίεται πινω drink ὕδωρ υδωρ water τοῦ ο the λάκκου λακκος he; him
18:31 אַֽל־ ʔˈal- אַל not תִּשְׁמְע֖וּ tišmᵊʕˌû שׁמע hear אֶל־ ʔel- אֶל to חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah כִּי֩ kˌî כִּי that כֹ֨ה ḵˌō כֹּה thus אָמַ֜ר ʔāmˈar אמר say מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַשּׁ֗וּר ʔaššˈûr אַשּׁוּר Asshur עֲשֽׂוּ־ ʕᵃśˈû- עשׂה make אִתִּ֤י ʔittˈî אֵת together with בְרָכָה֙ vᵊrāḵˌā בְּרָכָה blessing וּ û וְ and צְא֣וּ ṣᵊʔˈû יצא go out אֵלַ֔י ʔēlˈay אֶל to וְ wᵊ וְ and אִכְל֤וּ ʔiḵlˈû אכל eat אִישׁ־ ʔîš- אִישׁ man גַּפְנֹו֙ gafnˌô גֶּפֶן vine וְ wᵊ וְ and אִ֣ישׁ ʔˈîš אִישׁ man תְּאֵֽנָתֹ֔ו tᵊʔˈēnāṯˈô תְּאֵנָה fig וּ û וְ and שְׁת֖וּ šᵊṯˌû שׁתה drink אִ֥ישׁ ʔˌîš אִישׁ man מֵֽי־ mˈê- מַיִם water בֹורֹֽו׃ vôrˈô בֹּור cistern
18:31. nolite audire Ezechiam haec enim dicit rex Assyriorum facite mecum quod vobis est utile et egredimini ad me et comedet unusquisque de vinea sua et de ficu sua et bibetis aquas de cisternis vestrisDo not hearken to Ezechias. For thus saith the king of the Assyrians: Do with me that which is for your advantage, and come out to me: and every man of you shall eat of his own vineyard, and of his own fig tree: and you shall drink water of your own cisterns,
31. Hearken not to Hezekiah: for thus saith the king of Assyria, Make your peace with me, and come out to me; and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern;
18:31. Do not choose to listen to Hezekiah. For thus says the king of the Assyrians: Do with me what is for your own good, and come out to me. And each one of you will eat from his own vine, and from his own fig tree. And you shall drink water from your own wells,
18:31. Hearken not to Hezekiah: for thus saith the king of Assyria, Make [an agreement] with me by a present, and come out to me, and [then] eat ye every man of his own vine, and every one of his fig tree, and drink ye every one the waters of his cistern:
Hearken not to Hezekiah: for thus saith the king of Assyria, Make [an agreement] with me by a present, and come out to me, and [then] eat ye every man of his own vine, and every one of his fig tree, and drink ye every one the waters of his cistern:

18:31 Не слушайте Езекии. Ибо так говорит царь Ассирийский: примиритесь со мною и выйдите ко мне, и пусть каждый ест {плоды} виноградной лозы своей и смоковницы своей, и пусть каждый пьет воду из своего колодезя,
18:31
μὴ μη not
ἀκούετε ακουω hear
Εζεκιου εζεκιας Ezekias
ὅτι οτι since; that
τάδε οδε further; this
λέγει λεγω tell; declare
ο the
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος do; make
μετ᾿ μετα with; amid
ἐμοῦ εμου my
εὐλογίαν ευλογια commendation; acclamation
καὶ και and; even
ἐξέλθατε εξερχομαι come out; go out
πρός προς to; toward
με με me
καὶ και and; even
πίεται πινω drink
ἀνὴρ ανηρ man; husband
τὴν ο the
ἄμπελον αμπελος vine
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνὴρ ανηρ man; husband
τὴν ο the
συκῆν συκη fig tree
αὐτοῦ αυτος he; him
φάγεται φαγω swallow; eat
καὶ και and; even
πίεται πινω drink
ὕδωρ υδωρ water
τοῦ ο the
λάκκου λακκος he; him
18:31
אַֽל־ ʔˈal- אַל not
תִּשְׁמְע֖וּ tišmᵊʕˌû שׁמע hear
אֶל־ ʔel- אֶל to
חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
כִּי֩ kˌî כִּי that
כֹ֨ה ḵˌō כֹּה thus
אָמַ֜ר ʔāmˈar אמר say
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַשּׁ֗וּר ʔaššˈûr אַשּׁוּר Asshur
עֲשֽׂוּ־ ʕᵃśˈû- עשׂה make
אִתִּ֤י ʔittˈî אֵת together with
בְרָכָה֙ vᵊrāḵˌā בְּרָכָה blessing
וּ û וְ and
צְא֣וּ ṣᵊʔˈû יצא go out
אֵלַ֔י ʔēlˈay אֶל to
וְ wᵊ וְ and
אִכְל֤וּ ʔiḵlˈû אכל eat
אִישׁ־ ʔîš- אִישׁ man
גַּפְנֹו֙ gafnˌô גֶּפֶן vine
וְ wᵊ וְ and
אִ֣ישׁ ʔˈîš אִישׁ man
תְּאֵֽנָתֹ֔ו tᵊʔˈēnāṯˈô תְּאֵנָה fig
וּ û וְ and
שְׁת֖וּ šᵊṯˌû שׁתה drink
אִ֥ישׁ ʔˌîš אִישׁ man
מֵֽי־ mˈê- מַיִם water
בֹורֹֽו׃ vôrˈô בֹּור cistern
18:31. nolite audire Ezechiam haec enim dicit rex Assyriorum facite mecum quod vobis est utile et egredimini ad me et comedet unusquisque de vinea sua et de ficu sua et bibetis aquas de cisternis vestris
Do not hearken to Ezechias. For thus saith the king of the Assyrians: Do with me that which is for your advantage, and come out to me: and every man of you shall eat of his own vineyard, and of his own fig tree: and you shall drink water of your own cisterns,
18:31. Do not choose to listen to Hezekiah. For thus says the king of the Assyrians: Do with me what is for your own good, and come out to me. And each one of you will eat from his own vine, and from his own fig tree. And you shall drink water from your own wells,
18:31. Hearken not to Hezekiah: for thus saith the king of Assyria, Make [an agreement] with me by a present, and come out to me, and [then] eat ye every man of his own vine, and every one of his fig tree, and drink ye every one the waters of his cistern:
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Albert Barnes: Notes on the Bible - 1834
18:31: Make an agreement ... - Rather, "Make peace with me." The word, which primarily means "blessing," and secondarily "a gift," has also the meaning, though more rarely, of "peace." Probably it acquired this meaning from the fact that a peace was commonly purchased by presents.
eat ... drink - A picture of a time of quiet and prosperity, a time when each man might enjoy the fruits of his land, without any fear of the spoiler's violence. The words are in contrast with the latter part of Kg2 18:27.
Cistern - Rather, "well" Deu 6:11. Each cultivator in Palestine has a "well" dug in some part of his ground, from which he draws water for his own use. "Cisterns," or reservoirs for rain-water, are comparatively rare.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:31: Make an agreement with me: or, Seek my favour, Heb. Make with me a blessing, Gen 32:20, Gen 33:11; Pro 18:16
eat ye: Kg1 4:20, Kg1 4:25; Zac 3:10
cistern: or, pit
John Wesley
A present - Upon which terms, I will give you no disturbance; but quietly suffer each of you to enjoy his own possession.
18:3218:32: մինչեւ եկից եւ առից եւ տարայց զձեզ յերկիրն որ իբրեւ զերկիրս ձե՛ր է. երկիր ցորենոյ եւ գինւոյ, այգեաց եւ հացի, երկիր ձիթենեաց իւղոյ եւ մեղու. եւ կեցէ՛ք եւ ո՛չ մեռանիցիք. եւ մի՛ լսէք Եզեկիայ, զի խաբէ զձեզ եւ ասէ, թէ Տէր փրկեսցէ զմեզ[3988]։ [3988] Բազումք. Մինչեւ եկից առից եւ տարայց։
32 մինչեւ որ գամ, ձեզ վերցնեմ ու տանեմ մի երկիր, որ ձեր երկրի նման է՝ ցորենի ու գինու երկիր, այգիների ու հացի երկիր, ձիթենիների, իւղի ու մեղրի երկիր: Դուք այնտեղ կ’ապրէք ու չէք մեռնի: Մի՛ լսէք Եզեկիային, որովհետեւ խաբում է ձեզ՝ ասելով, թէ՝ ‘ Տէրը մեզ կը փրկի”:
32 Մինչեւ որ ես գամ ու ձեզ ձեր երկրին պէս երկիր մը, ցորենի ու գինիի երկիր մը, հացի ու այգիներու երկիր մը, իւղ տուող ձիթենիներու ու մեղրի երկիր մը տանիմ, որպէս զի ապրիք ու չմեռնիք։ Եզեկիային մտիկ մի՛ ընէք, քանզի ձեզ գլխէ կը հանէ՝ ըսելով. ‘Եհովա մեզ պիտի ազատէ’։
մինչեւ եկից առից եւ տարայց զձեզ յերկիրն որ իբրեւ զերկիրս ձեր է, երկիր ցորենոյ եւ գինւոյ, այգեաց եւ հացի, երկիր ձիթենեաց` իւղոյ եւ մեղու. եւ կեցէք եւ ոչ մեռանիցիք. եւ մի՛ լսէք Եզեկեայ, զի խաբէ զձեզ եւ ասէ, թէ Տէր փրկեսցէ զմեզ:

18:32: մինչեւ եկից եւ առից եւ տարայց զձեզ յերկիրն որ իբրեւ զերկիրս ձե՛ր է. երկիր ցորենոյ եւ գինւոյ, այգեաց եւ հացի, երկիր ձիթենեաց իւղոյ եւ մեղու. եւ կեցէ՛ք եւ ո՛չ մեռանիցիք. եւ մի՛ լսէք Եզեկիայ, զի խաբէ զձեզ եւ ասէ, թէ Տէր փրկեսցէ զմեզ[3988]։
[3988] Բազումք. Մինչեւ եկից առից եւ տարայց։
32 մինչեւ որ գամ, ձեզ վերցնեմ ու տանեմ մի երկիր, որ ձեր երկրի նման է՝ ցորենի ու գինու երկիր, այգիների ու հացի երկիր, ձիթենիների, իւղի ու մեղրի երկիր: Դուք այնտեղ կ’ապրէք ու չէք մեռնի: Մի՛ լսէք Եզեկիային, որովհետեւ խաբում է ձեզ՝ ասելով, թէ՝ ‘ Տէրը մեզ կը փրկի”:
32 Մինչեւ որ ես գամ ու ձեզ ձեր երկրին պէս երկիր մը, ցորենի ու գինիի երկիր մը, հացի ու այգիներու երկիր մը, իւղ տուող ձիթենիներու ու մեղրի երկիր մը տանիմ, որպէս զի ապրիք ու չմեռնիք։ Եզեկիային մտիկ մի՛ ընէք, քանզի ձեզ գլխէ կը հանէ՝ ըսելով. ‘Եհովա մեզ պիտի ազատէ’։
zohrab-1805▾ eastern-1994▾ western am▾
18:3218:32 пока я не приду и не возьму вас в землю такую же, как и ваша земля, в землю хлеба и вина, в землю плодов и виноградников, в землю масличных дерев и меда, и будете жить, и не умрете. Не слушайте же Езекии, который обольщает вас, говоря: >.
18:32 ἕως εως till; until ἔλθω ερχομαι come; go καὶ και and; even λάβω λαμβανω take; get ὑμᾶς υμας you εἰς εις into; for γῆν γη earth; land ὡς ως.1 as; how γῆ γη earth; land ὑμῶν υμων your γῆ γη earth; land σίτου σιτος wheat καὶ και and; even οἴνου οινος wine καὶ και and; even ἄρτου αρτος bread; loaves καὶ και and; even ἀμπελώνων αμπελων vineyard γῆ γη earth; land ἐλαίας ελαια olive tree; olive ἐλαίου ελαιον oil καὶ και and; even μέλιτος μελι honey καὶ και and; even ζήσετε ζαω live; alive καὶ και and; even οὐ ου not μὴ μη not ἀποθάνητε αποθνησκω die καὶ και and; even μὴ μη not ἀκούετε ακουω hear Εζεκιου εζεκιας Ezekias ὅτι οτι since; that ἀπατᾷ απαταω delude; deceive ὑμᾶς υμας you λέγων λεγω tell; declare κύριος κυριος lord; master ῥύσεται ρυομαι rescue ἡμᾶς ημας us
18:32 עַד־ ʕaḏ- עַד unto בֹּאִי֩ bōʔˌî בוא come וְ wᵊ וְ and לָקַחְתִּ֨י lāqaḥtˌî לקח take אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker] אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כְּ kᵊ כְּ as אַרְצְכֶ֗ם ʔarṣᵊḵˈem אֶרֶץ earth אֶרֶץ֩ ʔerˌeṣ אֶרֶץ earth דָּגָ֨ן dāḡˌān דָּגָן corn וְ wᵊ וְ and תִירֹ֜ושׁ ṯîrˈôš תִּירֹושׁ wine אֶ֧רֶץ ʔˈereṣ אֶרֶץ earth לֶ֣חֶם lˈeḥem לֶחֶם bread וּ û וְ and כְרָמִ֗ים ḵᵊrāmˈîm כֶּרֶם vineyard אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth זֵ֤ית zˈêṯ זַיִת olive יִצְהָר֙ yiṣhˌār יִצְהָר oil וּ û וְ and דְבַ֔שׁ ḏᵊvˈaš דְּבַשׁ honey וִֽ wˈi וְ and חְי֖וּ ḥᵊyˌû חיה be alive וְ wᵊ וְ and לֹ֣א lˈō לֹא not תָמֻ֑תוּ ṯāmˈuṯû מות die וְ wᵊ וְ and אַֽל־ ʔˈal- אַל not תִּשְׁמְעוּ֙ tišmᵊʕˌû שׁמע hear אֶל־ ʔel- אֶל to חִזְקִיָּ֔הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah כִּֽי־ kˈî- כִּי that יַסִּ֤ית yassˈîṯ סות incite אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יַצִּילֵֽנוּ׃ yaṣṣîlˈēnû נצל deliver
18:32. donec veniam et transferam vos in terram quae similis terrae vestrae est in terram fructiferam et fertilem vini terram panis et vinearum terram olivarum et olei ac mellis et vivetis et non moriemini nolite audire Ezechiam qui vos decipit dicens Dominus liberabit nosTill I come, and take you away, to a land, like to your own land, a fruitful land, and plentiful in wine, a land of bread and vineyards, a land of olives, and oil, and honey, and you shall live, and not die. Hearken not to Ezechias, who deceiveth you, saying: The Lord will deliver us.
32. Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey, that ye may live, and not die: and hearken not unto Hezekiah, when he persuadeth you, saying, The LORD will deliver us.
18:32. until I arrive and transfer you into a land, similar to your own land, a fruitful and fertile land of wine, a land of bread and vineyards, a land of olives and oil and honey. And you will live, and not die. Do not choose to listen to Hezekiah, who deceives you, saying: ‘The Lord will free us.’
18:32. Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey, that ye may live, and not die: and hearken not unto Hezekiah, when he persuadeth you, saying, The LORD will deliver us.
Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey, that ye may live, and not die: and hearken not unto Hezekiah, when he persuadeth you, saying, The LORD will deliver us:

18:32 пока я не приду и не возьму вас в землю такую же, как и ваша земля, в землю хлеба и вина, в землю плодов и виноградников, в землю масличных дерев и меда, и будете жить, и не умрете. Не слушайте же Езекии, который обольщает вас, говоря: <<Господь спасет нас>>.
18:32
ἕως εως till; until
ἔλθω ερχομαι come; go
καὶ και and; even
λάβω λαμβανω take; get
ὑμᾶς υμας you
εἰς εις into; for
γῆν γη earth; land
ὡς ως.1 as; how
γῆ γη earth; land
ὑμῶν υμων your
γῆ γη earth; land
σίτου σιτος wheat
καὶ και and; even
οἴνου οινος wine
καὶ και and; even
ἄρτου αρτος bread; loaves
καὶ και and; even
ἀμπελώνων αμπελων vineyard
γῆ γη earth; land
ἐλαίας ελαια olive tree; olive
ἐλαίου ελαιον oil
καὶ και and; even
μέλιτος μελι honey
καὶ και and; even
ζήσετε ζαω live; alive
καὶ και and; even
οὐ ου not
μὴ μη not
ἀποθάνητε αποθνησκω die
καὶ και and; even
μὴ μη not
ἀκούετε ακουω hear
Εζεκιου εζεκιας Ezekias
ὅτι οτι since; that
ἀπατᾷ απαταω delude; deceive
ὑμᾶς υμας you
λέγων λεγω tell; declare
κύριος κυριος lord; master
ῥύσεται ρυομαι rescue
ἡμᾶς ημας us
18:32
עַד־ ʕaḏ- עַד unto
בֹּאִי֩ bōʔˌî בוא come
וְ wᵊ וְ and
לָקַחְתִּ֨י lāqaḥtˌî לקח take
אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker]
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
כְּ kᵊ כְּ as
אַרְצְכֶ֗ם ʔarṣᵊḵˈem אֶרֶץ earth
אֶרֶץ֩ ʔerˌeṣ אֶרֶץ earth
דָּגָ֨ן dāḡˌān דָּגָן corn
וְ wᵊ וְ and
תִירֹ֜ושׁ ṯîrˈôš תִּירֹושׁ wine
אֶ֧רֶץ ʔˈereṣ אֶרֶץ earth
לֶ֣חֶם lˈeḥem לֶחֶם bread
וּ û וְ and
כְרָמִ֗ים ḵᵊrāmˈîm כֶּרֶם vineyard
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
זֵ֤ית zˈêṯ זַיִת olive
יִצְהָר֙ yiṣhˌār יִצְהָר oil
וּ û וְ and
דְבַ֔שׁ ḏᵊvˈaš דְּבַשׁ honey
וִֽ wˈi וְ and
חְי֖וּ ḥᵊyˌû חיה be alive
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תָמֻ֑תוּ ṯāmˈuṯû מות die
וְ wᵊ וְ and
אַֽל־ ʔˈal- אַל not
תִּשְׁמְעוּ֙ tišmᵊʕˌû שׁמע hear
אֶל־ ʔel- אֶל to
חִזְקִיָּ֔הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
כִּֽי־ kˈî- כִּי that
יַסִּ֤ית yassˈîṯ סות incite
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
יַצִּילֵֽנוּ׃ yaṣṣîlˈēnû נצל deliver
18:32. donec veniam et transferam vos in terram quae similis terrae vestrae est in terram fructiferam et fertilem vini terram panis et vinearum terram olivarum et olei ac mellis et vivetis et non moriemini nolite audire Ezechiam qui vos decipit dicens Dominus liberabit nos
Till I come, and take you away, to a land, like to your own land, a fruitful land, and plentiful in wine, a land of bread and vineyards, a land of olives, and oil, and honey, and you shall live, and not die. Hearken not to Ezechias, who deceiveth you, saying: The Lord will deliver us.
18:32. until I arrive and transfer you into a land, similar to your own land, a fruitful and fertile land of wine, a land of bread and vineyards, a land of olives and oil and honey. And you will live, and not die. Do not choose to listen to Hezekiah, who deceives you, saying: ‘The Lord will free us.’
18:32. Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey, that ye may live, and not die: and hearken not unto Hezekiah, when he persuadeth you, saying, The LORD will deliver us.
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gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:32: Until I come and take you away - This was well calculated to stir up a seditious spirit. Ye cannot be delivered; your destruction, if ye resist, is inevitable; Sennacherib will do with you, as he does with all the nations he conquers, lead you captive into another land: but if you will surrender without farther trouble, he will transport you into a land as good as your own.
4 Kings (2 Kings) 18:34
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:32: I come: Kg2 18:11, Kg2 17:6, Kg2 17:23, Kg2 24:14-16, Kg2 25:11
like your own: Exo 3:8; Num 13:26, Num 13:27, Num 14:8; Deu 8:7-9, Deu 11:12, Deu 32:13, Deu 32:14
persuadeth: or, deceiveth, Kg2 18:29
Geneva 1599
Until (l) I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey, that ye may live, and not die: and hearken not unto Hezekiah, when he persuadeth you, saying, The LORD will deliver us.
(l) He makes himself so sure, that he will not grant them a truce, unless they give themselves to him to be led away as captives.
18:3318:33: Միթէ փրկելով փրկեցի՞ն աստուածք ազգացն զիւրաքանչիւր աշխարհ ՚ի ձեռաց արքային Ասորեստանեայց։
33 Միթէ ազգերի աստուածները Ասորեստանի արքայի ձեռքից փրկեցի՞ն նրանց երկրները:
33 Միթէ ազգերու աստուածները Ասորեստանի թագաւորին ձեռքէն՝ իրենց երկիրը կրցա՞ն ազատել։
Միթէ փրկելով փրկեցի՞ն աստուածք ազգացն զիւրաքանչիւր աշխարհ ի ձեռաց արքային Ասորեստանեայց:

18:33: Միթէ փրկելով փրկեցի՞ն աստուածք ազգացն զիւրաքանչիւր աշխարհ ՚ի ձեռաց արքային Ասորեստանեայց։
33 Միթէ ազգերի աստուածները Ասորեստանի արքայի ձեռքից փրկեցի՞ն նրանց երկրները:
33 Միթէ ազգերու աստուածները Ասորեստանի թագաւորին ձեռքէն՝ իրենց երկիրը կրցա՞ն ազատել։
zohrab-1805▾ eastern-1994▾ western am▾
18:3318:33 Спасли ли боги народов, каждый свою землю, от руки царя Ассирийского?
18:33 μὴ μη not ῥυόμενοι ρυομαι rescue ἐρρύσαντο ρυομαι rescue οἱ ο the θεοὶ θεος God τῶν ο the ἐθνῶν εθνος nation; caste ἕκαστος εκαστος each τὴν ο the ἑαυτοῦ εαυτου of himself; his own χώραν χωρα territory; estate ἐκ εκ from; out of χειρὸς χειρ hand βασιλέως βασιλευς monarch; king Ἀσσυρίων ασσυριος Assyrios; Assirios
18:33 הַ ha הֲ [interrogative] הַצֵּ֥ל haṣṣˌēl נצל deliver הִצִּ֛ילוּ hiṣṣˈîlû נצל deliver אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people אִ֣ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] אַרְצֹ֑ו ʔarṣˈô אֶרֶץ earth מִ mi מִן from יַּ֖ד yyˌaḏ יָד hand מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
18:33. numquid liberaverunt dii gentium terram suam de manu regis AssyriorumHave any of the gods of the nations delivered their land from the hand of the king of Assyria?
33. Hath any of the gods of the nations ever delivered his land out of the hand of the king of Assyria?
18:33. Have any of the gods of the nations freed their land from the hand of the king of Assyria?
18:33. Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria?
Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria:

18:33 Спасли ли боги народов, каждый свою землю, от руки царя Ассирийского?
18:33
μὴ μη not
ῥυόμενοι ρυομαι rescue
ἐρρύσαντο ρυομαι rescue
οἱ ο the
θεοὶ θεος God
τῶν ο the
ἐθνῶν εθνος nation; caste
ἕκαστος εκαστος each
τὴν ο the
ἑαυτοῦ εαυτου of himself; his own
χώραν χωρα territory; estate
ἐκ εκ from; out of
χειρὸς χειρ hand
βασιλέως βασιλευς monarch; king
Ἀσσυρίων ασσυριος Assyrios; Assirios
18:33
הַ ha הֲ [interrogative]
הַצֵּ֥ל haṣṣˌēl נצל deliver
הִצִּ֛ילוּ hiṣṣˈîlû נצל deliver
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
הַ ha הַ the
גֹּויִ֖ם ggôyˌim גֹּוי people
אִ֣ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
אַרְצֹ֑ו ʔarṣˈô אֶרֶץ earth
מִ mi מִן from
יַּ֖ד yyˌaḏ יָד hand
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
18:33. numquid liberaverunt dii gentium terram suam de manu regis Assyriorum
Have any of the gods of the nations delivered their land from the hand of the king of Assyria?
18:33. Have any of the gods of the nations freed their land from the hand of the king of Assyria?
18:33. Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
18:33: The boast is natural. The Assyrians had had an uninterrupted career of success, and might well believe that their gods were more powerful than those of the nations with whom they had warred. It is not surprising that they did not understand that their successes hitherto had been allowed by the very God, Yahweh, against whom they were now boasting themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:33: Hath any: Kg2 19:12, Kg2 19:13, Kg2 19:17, Kg2 19:18; Ch2 32:14-17, Ch2 32:19; Isa 10:10, Isa 36:18-20
18:3418:34: Ո՞ւր է աստուածն Եմաթայ եւ Արփաթայ. եւ ո՞ւր է աստուած Սեփարուիմայ քաղաքին, Անայ եւ Գաւայ. միթէ փրկելով փրկեցի՞ն զՍամարիա ՚ի ձեռաց իմոց[3989]. [3989] Այլք. Միթէ փրկեցին զՍամարիա ՚ի ձեռաց։
34 Ո՞ւր է Եմաթի ու Արփաթի աստուածը, ո՞ւր է Սեփփարուիմ քաղաքի աստուածը, Անայի ու Աւայի աստուածը: Միթէ նրանք փրկեցի՞ն Սամարիան իմ ձեռքից:
34 Եմաթին ու Արփաթին աստուածները ո՞ւր են. Սեփարուիմին, Անային ու Աւային աստուածները ո՞ւր են. միթէ անոնք Սամարիան իմ ձեռքէս ազատեցի՞ն։
Ո՞ւր է աստուածն Եմաթայ եւ Արփաթայ, եւ ո՞ւր է աստուածն Սեփարուիմայ [286]քաղաքին, Անայ եւ Աւայ. միթէ փրկեցի՞ն զՍամարիա ի ձեռաց իմոց:

18:34: Ո՞ւր է աստուածն Եմաթայ եւ Արփաթայ. եւ ո՞ւր է աստուած Սեփարուիմայ քաղաքին, Անայ եւ Գաւայ. միթէ փրկելով փրկեցի՞ն զՍամարիա ՚ի ձեռաց իմոց[3989].
[3989] Այլք. Միթէ փրկեցին զՍամարիա ՚ի ձեռաց։
34 Ո՞ւր է Եմաթի ու Արփաթի աստուածը, ո՞ւր է Սեփփարուիմ քաղաքի աստուածը, Անայի ու Աւայի աստուածը: Միթէ նրանք փրկեցի՞ն Սամարիան իմ ձեռքից:
34 Եմաթին ու Արփաթին աստուածները ո՞ւր են. Սեփարուիմին, Անային ու Աւային աստուածները ո՞ւր են. միթէ անոնք Սամարիան իմ ձեռքէս ազատեցի՞ն։
zohrab-1805▾ eastern-1994▾ western am▾
18:3418:34 Где боги Емафа и Арпада? Где боги Сепарваима, Ены и Иввы? Спасли ли они Самарию от руки моей?
18:34 ποῦ που.1 where? ἐστιν ειμι be ὁ ο the θεὸς θεος God Αιμαθ αιμαθ and; even Αρφαδ αρφαδ where? ἐστιν ειμι be ὁ ο the θεὸς θεος God Σεπφαρουαιν σεπφαρουαιν and; even ὅτι οτι since; that ἐξείλαντο εξαιρεω extract; take out Σαμάρειαν σαμαρεια Samareia; Samaria ἐκ εκ from; out of χειρός χειρ hand μου μου of me; mine
18:34 אַיֵּה֩ ʔayyˌē אַיֵּה where אֱלֹהֵ֨י ʔᵉlōhˌê אֱלֹהִים god(s) חֲמָ֜ת ḥᵃmˈāṯ חֲמָת Hamath וְ wᵊ וְ and אַרְפָּ֗ד ʔarpˈāḏ אַרְפַּד Arpad אַיֵּ֛ה ʔayyˈē אַיֵּה where אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) סְפַרְוַ֖יִם sᵊfarwˌayim סְפַרְוַיִם Sepharvaim הֵנַ֣ע hēnˈaʕ הֵנַע Hena וְ wᵊ וְ and עִוָּ֑ה ʕiwwˈā עַוָּה Ivvah כִּֽי־ kˈî- כִּי that הִצִּ֥ילוּ hiṣṣˌîlû נצל deliver אֶת־ ʔeṯ- אֵת [object marker] שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria מִ mi מִן from יָּדִֽי׃ yyāḏˈî יָד hand
18:34. ubi est deus Emath et Arfad ubi est deus Sepharvaim Ana et Ava numquid liberaverunt Samariam de manu meaWhere is the god of Emath, and of Arphad? where is the god of Sepharvaim, of Ana, and of Ava? have they delivered Samaria out of my hand?
34. Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, of Hena, and Ivvah? have they delivered Samaria out of my hand?
18:34. Where is the god of Hamath, and of Arpad? Where is the god of Sepharvaim, of Hena, and of Avva? Have they freed Samaria from my hand?
18:34. Where [are] the gods of Hamath, and of Arpad? where [are] the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand?
Where [are] the gods of Hamath, and of Arpad? where [are] the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand:

18:34 Где боги Емафа и Арпада? Где боги Сепарваима, Ены и Иввы? Спасли ли они Самарию от руки моей?
18:34
ποῦ που.1 where?
ἐστιν ειμι be
ο the
θεὸς θεος God
Αιμαθ αιμαθ and; even
Αρφαδ αρφαδ where?
ἐστιν ειμι be
ο the
θεὸς θεος God
Σεπφαρουαιν σεπφαρουαιν and; even
ὅτι οτι since; that
ἐξείλαντο εξαιρεω extract; take out
Σαμάρειαν σαμαρεια Samareia; Samaria
ἐκ εκ from; out of
χειρός χειρ hand
μου μου of me; mine
18:34
אַיֵּה֩ ʔayyˌē אַיֵּה where
אֱלֹהֵ֨י ʔᵉlōhˌê אֱלֹהִים god(s)
חֲמָ֜ת ḥᵃmˈāṯ חֲמָת Hamath
וְ wᵊ וְ and
אַרְפָּ֗ד ʔarpˈāḏ אַרְפַּד Arpad
אַיֵּ֛ה ʔayyˈē אַיֵּה where
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
סְפַרְוַ֖יִם sᵊfarwˌayim סְפַרְוַיִם Sepharvaim
הֵנַ֣ע hēnˈaʕ הֵנַע Hena
וְ wᵊ וְ and
עִוָּ֑ה ʕiwwˈā עַוָּה Ivvah
כִּֽי־ kˈî- כִּי that
הִצִּ֥ילוּ hiṣṣˌîlû נצל deliver
אֶת־ ʔeṯ- אֵת [object marker]
שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria
מִ mi מִן from
יָּדִֽי׃ yyāḏˈî יָד hand
18:34. ubi est deus Emath et Arfad ubi est deus Sepharvaim Ana et Ava numquid liberaverunt Samariam de manu mea
Where is the god of Emath, and of Arphad? where is the god of Sepharvaim, of Ana, and of Ava? have they delivered Samaria out of my hand?
18:34. Where is the god of Hamath, and of Arpad? Where is the god of Sepharvaim, of Hena, and of Avva? Have they freed Samaria from my hand?
18:34. Where [are] the gods of Hamath, and of Arpad? where [are] the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:34: Where are the gods of Hamath - Sennacherib is greater than any of the gods of the nations. The Assyrians have already overthrown the gods of Hamath, Arpad, Hena, and Ivah; therefore, Jehovah shall be like one of them, and shall not be able to deliver Jerusalem out of the hand of my master.
The impudent blasphemy of this speech is without parallel. Hezekiah treated it as he ought: it was not properly against him, but against the Lord; therefore he refers the matter to Jehovah himself, who punishes this blasphemy in the most signal manner.
4 Kings (2 Kings) 18:36
Albert Barnes: Notes on the Bible - 1834
18:34: Arpad was situated somewhere in southern Syria; but it is impossible to fix its exact position. Sargon mentions it in an inscription as joining with Hamath in an act of rebellion, which he chastised. It was probably the capture and destruction of these two cities on this occasion which caused them to be mentioned together here (and in Kg2 19:13, and again in Isa 10:9). Sennacherib adduces late examples of the inability of the nations' gods to protect their cities. On the other cities mentioned in this verse, see Kg2 17:24 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:34: the gods: Kg2 19:13; Num 13:21; Sa2 8:9; Jer 49:23
Hamath: Hamath, there is little doubt, was the Epiphania of the Greeks, as Josephus, Theodoret, and Jerome, expressly assert. It was a celebrated city of Syria, situated on the Orontes, and the present Hamah doubtless occupies its site; as Abulfeda, who was prince or emir of Hamah about ad 1345, expressly states, in his Description of Syria, that Hamah is an ancient city mentioned in the writings of the Israelites. It is still a considerable town, situated on both sides of the Orontes, about three days' journey and a half from Tripoli; and must contain, Burckhardt says, at least 30, 000 inhabitants.
Arpad: Arpad is probably the town of Arphas, mentioned by Josephus as limiting the province of Gamalitis, Gaulanitis, Batanea, and Trachonitis, to the ne; and the Raphan, or Raphanea, which Stephanus places near Epiphania.
the gods: Kg2 17:24-33, Ava, Isa 36:18, Isa 36:19, Isa 37:11, Isa 37:12, Isa 37:18, Isa 37:19
have they delivered: Kg2 17:6, Kg2 17:23, Kg2 17:24, Kg2 17:30, Kg2 17:31, Kg2 19:12, Kg2 19:13
18:3518:35: ո՞վ ոք յամենայն աստուածոց աշխարհաց, որ փրկեցին զերկիր իւրեանց ՚ի ձեռաց իմոց. զի փրկեսցէ Տէր զԵրուսաղէմ ՚ի ձեռաց իմոց[3990]։ [3990] Ոմանք. Որ փրկեցին զաշխարհս իւրեանց։
35 Երկրի բոլոր աստուածներից ո՞ր մէկը կարողացաւ իր երկիրն իմ ձեռքից փրկել, որ Տէրը Երուսաղէմը փրկի իմ ձեռքից”»:
35 Երկիրներուն բոլոր աստուածներէն ո՞րը իր երկիրը իմ ձեռքէս ազատեց, որ Եհովա Երուսաղէմը իմ ձեռքէս ազատէ’»։
ո՞վ ոք յամենայն աստուածոց աշխարհաց որ փրկեցին զերկիր իւրեանց ի ձեռաց իմոց, զի փրկեսցէ Տէր զԵրուսաղէմ ի ձեռաց իմոց:

18:35: ո՞վ ոք յամենայն աստուածոց աշխարհաց, որ փրկեցին զերկիր իւրեանց ՚ի ձեռաց իմոց. զի փրկեսցէ Տէր զԵրուսաղէմ ՚ի ձեռաց իմոց[3990]։
[3990] Ոմանք. Որ փրկեցին զաշխարհս իւրեանց։
35 Երկրի բոլոր աստուածներից ո՞ր մէկը կարողացաւ իր երկիրն իմ ձեռքից փրկել, որ Տէրը Երուսաղէմը փրկի իմ ձեռքից”»:
35 Երկիրներուն բոլոր աստուածներէն ո՞րը իր երկիրը իմ ձեռքէս ազատեց, որ Եհովա Երուսաղէմը իմ ձեռքէս ազատէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3518:35 Кто из всех богов земель сих спас землю свою от руки моей? Так неужели Господь спасет Иерусалим от руки моей?
18:35 τίς τις.1 who?; what? ἐν εν in πᾶσιν πας all; every τοῖς ο the θεοῖς θεος God τῶν ο the γαιῶν γαια who; what ἐξείλαντο εξαιρεω extract; take out τὰς ο the γᾶς γη earth; land αὐτῶν αυτος he; him ἐκ εκ from; out of χειρός χειρ hand μου μου of me; mine ὅτι οτι since; that ἐξελεῖται εξαιρεω extract; take out κύριος κυριος lord; master τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem ἐκ εκ from; out of χειρός χειρ hand μου μου of me; mine
18:35 מִ֚י ˈmî מִי who בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) הָֽ hˈā הַ the אֲרָצֹ֔ות ʔᵃrāṣˈôṯ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִצִּ֥ילוּ hiṣṣˌîlû נצל deliver אֶת־ ʔeṯ- אֵת [object marker] אַרְצָ֖ם ʔarṣˌām אֶרֶץ earth מִ mi מִן from יָּדִ֑י yyāḏˈî יָד hand כִּי־ kî- כִּי that יַצִּ֧יל yaṣṣˈîl נצל deliver יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem מִ mi מִן from יָּדִֽי׃ yyāḏˈî יָד hand
18:35. quinam illi sunt in universis diis terrarum qui eruerunt regionem suam de manu mea ut possit eruere Dominus Hierusalem de manu meaWho are they among all the gods of the nations that have delivered their country out of my hand, that the Lord may deliver Jerusalem out of my hand?
35. Who are they among all the gods of the countries, that have delivered their country out of my hand, that the LORD should deliver Jerusalem out of my hand?
18:35. Which ones among all the gods of the lands have rescued their region from my hand, so that the Lord would be able to rescue Jerusalem from my hand?”
18:35. Who [are] they among all the gods of the countries, that have delivered their country out of mine hand, that the LORD should deliver Jerusalem out of mine hand?
Who [are] they among all the gods of the countries, that have delivered their country out of mine hand, that the LORD should deliver Jerusalem out of mine hand:

18:35 Кто из всех богов земель сих спас землю свою от руки моей? Так неужели Господь спасет Иерусалим от руки моей?
18:35
τίς τις.1 who?; what?
ἐν εν in
πᾶσιν πας all; every
τοῖς ο the
θεοῖς θεος God
τῶν ο the
γαιῶν γαια who; what
ἐξείλαντο εξαιρεω extract; take out
τὰς ο the
γᾶς γη earth; land
αὐτῶν αυτος he; him
ἐκ εκ from; out of
χειρός χειρ hand
μου μου of me; mine
ὅτι οτι since; that
ἐξελεῖται εξαιρεω extract; take out
κύριος κυριος lord; master
τὴν ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐκ εκ from; out of
χειρός χειρ hand
μου μου of me; mine
18:35
מִ֚י ˈmî מִי who
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
הָֽ hˈā הַ the
אֲרָצֹ֔ות ʔᵃrāṣˈôṯ אֶרֶץ earth
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הִצִּ֥ילוּ hiṣṣˌîlû נצל deliver
אֶת־ ʔeṯ- אֵת [object marker]
אַרְצָ֖ם ʔarṣˌām אֶרֶץ earth
מִ mi מִן from
יָּדִ֑י yyāḏˈî יָד hand
כִּי־ kî- כִּי that
יַצִּ֧יל yaṣṣˈîl נצל deliver
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
מִ mi מִן from
יָּדִֽי׃ yyāḏˈî יָד hand
18:35. quinam illi sunt in universis diis terrarum qui eruerunt regionem suam de manu mea ut possit eruere Dominus Hierusalem de manu mea
Who are they among all the gods of the nations that have delivered their country out of my hand, that the Lord may deliver Jerusalem out of my hand?
18:35. Which ones among all the gods of the lands have rescued their region from my hand, so that the Lord would be able to rescue Jerusalem from my hand?”
18:35. Who [are] they among all the gods of the countries, that have delivered their country out of mine hand, that the LORD should deliver Jerusalem out of mine hand?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:35: Who are: Kg2 19:17; Dan 3:15
that the Lord: Exo 5:2; Ch2 32:15; Job 15:25, Job 15:26; Isa 10:15, Isa 37:23-29
Geneva 1599
Who [are] they among all the gods of the countries, that have delivered their country out of mine hand, that the (m) LORD should deliver Jerusalem out of mine hand?
(m) This is an execrable blasphemy against the true God, to make him equal with the idols of other nations: therefore God sharply punished him.
18:3618:36: Եւ լռեցին եւ ո՛չ ետուն նմա պատասխանի, զի պատուէ՛ր տուեալ էր արքայի թէ մի՛ տայցէք նմա պատասխանի[3991]։ [3991] Յօրինակին պակասէր. Պատուէր տուեալ էր արքայի։ Ոմանք. Եթէ մի՛ տայք նմա պատասխանի։
36 Մարդիկ լռեցին եւ պատասխան չտուեցին, որովհետեւ արքան հրաման էր տուել, թէ՝ «Նրան մի՛ պատասխանէք»:
36 Բայց ժողովուրդը լուռ կեցաւ եւ անոր պատասխան մը չտուաւ, քանզի թագաւորը հրաման ըրեր էր՝ ըսելով. «Անոր պատասխան մի՛ տաք»։
Եւ լռեցին եւ ոչ ետուն նմա պատասխանի, զի պատուէր տուեալ էր արքայի թէ` Մի՛ տայցէք նմա պատասխանի:

18:36: Եւ լռեցին եւ ո՛չ ետուն նմա պատասխանի, զի պատուէ՛ր տուեալ էր արքայի թէ մի՛ տայցէք նմա պատասխանի[3991]։
[3991] Յօրինակին պակասէր. Պատուէր տուեալ էր արքայի։ Ոմանք. Եթէ մի՛ տայք նմա պատասխանի։
36 Մարդիկ լռեցին եւ պատասխան չտուեցին, որովհետեւ արքան հրաման էր տուել, թէ՝ «Նրան մի՛ պատասխանէք»:
36 Բայց ժողովուրդը լուռ կեցաւ եւ անոր պատասխան մը չտուաւ, քանզի թագաւորը հրաման ըրեր էր՝ ըսելով. «Անոր պատասխան մի՛ տաք»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3618:36 И молчал народ и не отвечали ему ни слова, потому что было приказание царя: >.
18:36 καὶ και and; even ἐκώφευσαν κωφευω and; even οὐκ ου not ἀπεκρίθησαν αποκρινομαι respond αὐτῷ αυτος he; him λόγον λογος word; log ὅτι οτι since; that ἐντολὴ εντολη direction; injunction τοῦ ο the βασιλέως βασιλευς monarch; king λέγων λεγω tell; declare οὐκ ου not ἀποκριθήσεσθε αποκρινομαι respond αὐτῷ αυτος he; him
18:36 וְ wᵊ וְ and הֶחֱרִ֣ישׁוּ heḥᵉrˈîšû חרשׁ be deaf הָ hā הַ the עָ֔ם ʕˈām עַם people וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not עָנ֥וּ ʕānˌû ענה answer אֹתֹ֖ו ʔōṯˌô אֵת [object marker] דָּבָ֑ר dāvˈār דָּבָר word כִּי־ kî- כִּי that מִצְוַ֨ת miṣwˌaṯ מִצְוָה commandment הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king הִ֛יא hˈî הִיא she לֵ lē לְ to אמֹ֖ר ʔmˌōr אמר say לֹ֥א lˌō לֹא not תַעֲנֻֽהוּ׃ ṯaʕᵃnˈuhû ענה answer
18:36. tacuit itaque populus et non respondit ei quicquam siquidem praeceptum regis acceperant ut non responderent eiBut the people held their peace, and answered him not a word: for they had received commandment from the king that they should not answer him.
36. But the people held their peace, and answered him not a word: for the king’s commandment was, saying, Answer him not.
18:36. But the people were silent, and they did not respond at all to him. For indeed, they had received an instruction from the king that they should not respond to him.
18:36. But the people held their peace, and answered him not a word: for the king’s commandment was, saying, Answer him not.
But the people held their peace, and answered him not a word: for the king' s commandment was, saying, Answer him not:

18:36 И молчал народ и не отвечали ему ни слова, потому что было приказание царя: <<не отвечайте ему>>.
18:36
καὶ και and; even
ἐκώφευσαν κωφευω and; even
οὐκ ου not
ἀπεκρίθησαν αποκρινομαι respond
αὐτῷ αυτος he; him
λόγον λογος word; log
ὅτι οτι since; that
ἐντολὴ εντολη direction; injunction
τοῦ ο the
βασιλέως βασιλευς monarch; king
λέγων λεγω tell; declare
οὐκ ου not
ἀποκριθήσεσθε αποκρινομαι respond
αὐτῷ αυτος he; him
18:36
וְ wᵊ וְ and
הֶחֱרִ֣ישׁוּ heḥᵉrˈîšû חרשׁ be deaf
הָ הַ the
עָ֔ם ʕˈām עַם people
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
עָנ֥וּ ʕānˌû ענה answer
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
דָּבָ֑ר dāvˈār דָּבָר word
כִּי־ kî- כִּי that
מִצְוַ֨ת miṣwˌaṯ מִצְוָה commandment
הַ ha הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
הִ֛יא hˈî הִיא she
לֵ לְ to
אמֹ֖ר ʔmˌōr אמר say
לֹ֥א lˌō לֹא not
תַעֲנֻֽהוּ׃ ṯaʕᵃnˈuhû ענה answer
18:36. tacuit itaque populus et non respondit ei quicquam siquidem praeceptum regis acceperant ut non responderent ei
But the people held their peace, and answered him not a word: for they had received commandment from the king that they should not answer him.
18:36. But the people were silent, and they did not respond at all to him. For indeed, they had received an instruction from the king that they should not respond to him.
18:36. But the people held their peace, and answered him not a word: for the king’s commandment was, saying, Answer him not.
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tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:36: Answer him not - The blasphemy is too barefaced; Jehovah is insulted, not you; let him avenge his own quarrel. See the succeeding chapter, 2 Kings 19 (note).
4 Kings (2 Kings) 18:37
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:36: held their peace: Psa 38:13, Psa 38:14, Psa 39:1; Pro 9:7, Pro 26:4; Amo 5:13; Mat 7:6
18:3718:37: Եւ եմո՛ւտ Եղիակիմ որդի Քեղկեայ հազարապետ, եւ Սովմնաս դպրապետ, եւ Յովաք որդի Ասափայ որ ՚ի վերայ յիշատակաց առ Եզեկիա, պատառեալ զհանդերձս. եւ պատմեցին նմա զպատգամս Ռափսակայ։
37 Քեղկիայի որդի Եղիակիմ հազարապետը, Սոմնաս դպրապետը եւ Ասափի որդի Յովաքը՝ պատմագիրը, զգեստները պատառոտելով եկան Եզեկիայի մօտ ու հաղորդեցին նրան Ռափսակի ասածները:
37 Ու Քեղկիայի որդին Եղիակիմը, պալատին հազարապետը եւ Սեբնա ատենադպիրն ու յիշատակներու դպիր Ասափի որդին Յովաքը հանդերձնին պատռած՝ Եզեկիային գացին ու Ռափսակին խօսքերը անոր յայտնեցին։
Եւ եմուտ Եղիակիմ որդի Քեղկեայ հազարապետ եւ Սովմնաս դպրապետ եւ Յովաք որդի Ասափայ որ ի վերայ յիշատակաց` առ Եզեկիա, պատառեալ զհանդերձս, եւ պատմեցին նմա զպատգամս Ռափսակայ:

18:37: Եւ եմո՛ւտ Եղիակիմ որդի Քեղկեայ հազարապետ, եւ Սովմնաս դպրապետ, եւ Յովաք որդի Ասափայ որ ՚ի վերայ յիշատակաց առ Եզեկիա, պատառեալ զհանդերձս. եւ պատմեցին նմա զպատգամս Ռափսակայ։
37 Քեղկիայի որդի Եղիակիմ հազարապետը, Սոմնաս դպրապետը եւ Ասափի որդի Յովաքը՝ պատմագիրը, զգեստները պատառոտելով եկան Եզեկիայի մօտ ու հաղորդեցին նրան Ռափսակի ասածները:
37 Ու Քեղկիայի որդին Եղիակիմը, պալատին հազարապետը եւ Սեբնա ատենադպիրն ու յիշատակներու դպիր Ասափի որդին Յովաքը հանդերձնին պատռած՝ Եզեկիային գացին ու Ռափսակին խօսքերը անոր յայտնեցին։
zohrab-1805▾ eastern-1994▾ western am▾
18:3718:37 И пришел Елиаким, сын Хелкиин, начальник дворца, и Севна писец и Иоах, сын Асафов, дееписатель, к Езекии в разодранных одеждах, и пересказали ему слова Рабсаковы.
18:37 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Ελιακιμ ελιακειμ Eliakeim; Eliakim υἱὸς υιος son Χελκιου χελκιας the οἰκονόμος οικονομος administrator καὶ και and; even Σομνας σομνας the γραμματεὺς γραμματευς scholar καὶ και and; even Ιωας ιωας son Ασαφ ασαφ Asaph; Asaf ὁ ο the ἀναμιμνῄσκων αναμιμνησκω remind; recall πρὸς προς to; toward Εζεκιαν εζεκιας Ezekias διερρηχότες διαρρηγνυμι rend; tear τὰ ο the ἱμάτια ιματιον clothing; clothes καὶ και and; even ἀνήγγειλαν αναγγελλω announce αὐτῷ αυτος he; him τοὺς ο the λόγους λογος word; log Ραψακου ραψακης Rabshakeh
18:37 וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come אֶלְיָקִ֣ים ʔelyāqˈîm אֶלְיָקִים Eliakim בֶּן־ ben- בֵּן son חִלְקִיָּ֣ה ḥilqiyyˈā חִלְקִיָּה Hilkiah אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ֠ ha הַ the בַּיִת bbayˌiṯ בַּיִת house וְ wᵊ וְ and שֶׁבְנָ֨א ševnˌā שֶׁבְנָא Shebna הַ ha הַ the סֹּפֵ֜ר ssōfˈēr סֹפֵר scribe וְ wᵊ וְ and יֹואָ֨ח yôʔˌāḥ יֹואָח Joah בֶּן־ ben- בֵּן son אָסָ֧ף ʔāsˈāf אָסָף Asaph הַ ha הַ the מַּזְכִּ֛יר mmazkˈîr זכר remember אֶל־ ʔel- אֶל to חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah קְרוּעֵ֣י qᵊrûʕˈê קרע tear בְגָדִ֑ים vᵊḡāḏˈîm בֶּגֶד garment וַ wa וְ and יַּגִּ֣דוּ yyaggˈiḏû נגד report לֹ֔ו lˈô לְ to דִּבְרֵ֖י divrˌê דָּבָר word רַב־שָׁקֵֽה׃ rav-šāqˈē רַב שָׁקֵה rabshake
18:37. venitque Eliachim filius Helciae praepositus domus et Sobna scriba et Ioahe filius Asaph a commentariis ad Ezechiam scissis vestibus et nuntiaverunt ei verba RabsacisAnd Eliacim, the son of Helcias, who was over the house, and Sobna, the scribe, and Joahe, the son of Asaph, the recorder, came to Ezechias, with their garments rent, and told him the words of Rabsaces.
37. Then came Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah, with their clothes rent, and told him the words of Rabshakeh.
18:37. And Eliakim, the son of Hilkiah, the first ruler of the house, and Shebnah, the scribe, and Joah, the son of Asaph, the keeper of records, went to Hezekiah with their garments torn. And they reported to him the words of Rabshakeh.
18:37. Then came Eliakim the son of Hilkiah, which [was] over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with [their] clothes rent, and told him the words of Rabshakeh.
Then came Eliakim the son of Hilkiah, which [was] over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with [their] clothes rent, and told him the words of Rabshakeh:

18:37 И пришел Елиаким, сын Хелкиин, начальник дворца, и Севна писец и Иоах, сын Асафов, дееписатель, к Езекии в разодранных одеждах, и пересказали ему слова Рабсаковы.
18:37
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Ελιακιμ ελιακειμ Eliakeim; Eliakim
υἱὸς υιος son
Χελκιου χελκιας the
οἰκονόμος οικονομος administrator
καὶ και and; even
Σομνας σομνας the
γραμματεὺς γραμματευς scholar
καὶ και and; even
Ιωας ιωας son
Ασαφ ασαφ Asaph; Asaf
ο the
ἀναμιμνῄσκων αναμιμνησκω remind; recall
πρὸς προς to; toward
Εζεκιαν εζεκιας Ezekias
διερρηχότες διαρρηγνυμι rend; tear
τὰ ο the
ἱμάτια ιματιον clothing; clothes
καὶ και and; even
ἀνήγγειλαν αναγγελλω announce
αὐτῷ αυτος he; him
τοὺς ο the
λόγους λογος word; log
Ραψακου ραψακης Rabshakeh
18:37
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
אֶלְיָקִ֣ים ʔelyāqˈîm אֶלְיָקִים Eliakim
בֶּן־ ben- בֵּן son
חִלְקִיָּ֣ה ḥilqiyyˈā חִלְקִיָּה Hilkiah
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ֠ ha הַ the
בַּיִת bbayˌiṯ בַּיִת house
וְ wᵊ וְ and
שֶׁבְנָ֨א ševnˌā שֶׁבְנָא Shebna
הַ ha הַ the
סֹּפֵ֜ר ssōfˈēr סֹפֵר scribe
וְ wᵊ וְ and
יֹואָ֨ח yôʔˌāḥ יֹואָח Joah
בֶּן־ ben- בֵּן son
אָסָ֧ף ʔāsˈāf אָסָף Asaph
הַ ha הַ the
מַּזְכִּ֛יר mmazkˈîr זכר remember
אֶל־ ʔel- אֶל to
חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah
קְרוּעֵ֣י qᵊrûʕˈê קרע tear
בְגָדִ֑ים vᵊḡāḏˈîm בֶּגֶד garment
וַ wa וְ and
יַּגִּ֣דוּ yyaggˈiḏû נגד report
לֹ֔ו lˈô לְ to
דִּבְרֵ֖י divrˌê דָּבָר word
רַב־שָׁקֵֽה׃ rav-šāqˈē רַב שָׁקֵה rabshake
18:37. venitque Eliachim filius Helciae praepositus domus et Sobna scriba et Ioahe filius Asaph a commentariis ad Ezechiam scissis vestibus et nuntiaverunt ei verba Rabsacis
And Eliacim, the son of Helcias, who was over the house, and Sobna, the scribe, and Joahe, the son of Asaph, the recorder, came to Ezechias, with their garments rent, and told him the words of Rabsaces.
18:37. And Eliakim, the son of Hilkiah, the first ruler of the house, and Shebnah, the scribe, and Joah, the son of Asaph, the keeper of records, went to Hezekiah with their garments torn. And they reported to him the words of Rabshakeh.
18:37. Then came Eliakim the son of Hilkiah, which [was] over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with [their] clothes rent, and told him the words of Rabshakeh.
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tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:37: Then came Eliakim - and Shebna - and Joah - to Hezekiah with their clothes rent - It was the custom of the Hebrews, when they heard any blasphemy, to rend their clothes, because this was the greatest of crimes, as it immediately affected the majesty of God, and it was right that a religious people should have in the utmost abhorrence every insult offered to the object of their religious worship. These three ambassadors lay the matter before the king as God's representative; he lays it before the prophet, as God's minister; and the prophet lays it before God, as the people's mediator.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:37: with their clothes rent: Kg2 5:7, Kg2 22:11, Kg2 22:19; Gen 37:29, Gen 37:34; Job 1:20; Isa 33:7, Isa 36:21, Isa 36:22; Jer 36:24; Mat 26:65
Next: 4 Kings (2 Kings) Chapter 19