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jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 In this chapter we have a short but sad account of the reigns of two of the kings of Judah, Manasseh and Amon. I. Concerning Manasseh, all the account we have of him here is, 1. That he devoted himself to sin, to all manner of wickedness, idolatry, and murder, ver. 1-9 and 16. 2. That therefore God devoted him, and Jerusalem for his sake, to ruin, ver. 10-18. In the book of Chronicles we have an account of his troubles, and his repentance. II. Concerning Amon we are only told that he lived in sin (ver. 19-22), died quickly by the sword, and left good Josiah his successor, ver. 23-26. By these two reigns Jerusalem was much debauched and much weakened, and so hastened apace towards its destruction, which slumbered not. Adam Clarke: Commentary on the Bible - 1831 Manasseh succeeds his father Hezekiah, reigns fifty-five years, and fills Jerusalem and the whole land with abominable idolatry and murder, Kg2 21:1-9. God denounces the heaviest judgments against him and the land, Kg2 21:10-15. Manasseh's acts and death, Kg2 21:16-18. Amon his son succeeds him, and reigns two years; is equally profligate with his father; is slain by his servants, and buried in the garden of Uzza; and Josiah his son reigns in his stead, Kg2 21:19-26. 4 Kings (2 Kings) 21:1 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Kg2 21:1, Manasseh's reign; Kg2 21:3, His great idolatry; Kg2 21:10, His wickedness causes prophecies against Judah; Kg2 21:17, Amon succeeds him; Kg2 21:19, Amon's wicked reign; Kg2 21:23, He being slain by his servants, and those murderers slain by the people, Josiah is made king. Carl Friedrich Keil and Franz Delitzsch Reign of Manasseh (cf. 2 Chron 33:1-20). - 4Kings 21:1. Manasseh was twelve years old when he began to reign, so that he was not born till after Hezekiah's dangerous illness (4Kings 20:1.). 4Kings 21:2 Having begun to reign at this early age, he did not choose his father's ways, but set up the idolatry of his father Ahab again, since the godless party in the nation, at whose head chiefs, priests, and (false) prophets stood, and who would not hearken to the law of the Lord, and in the time of Hezekiah had sought help against Assyria not from Jehovah, but from the Egyptians (Is 28:7, Is 28:14., Is 30:9.), had obtained control of the young an inexperienced king, and had persuaded him to introduce idolatry again. On 4Kings 21:2 cf. 4Kings 8:18 and 4Kings 16:3. 4Kings 21:3-5 ויּבן ויּשׁב, "he built again" the high places, which Hezekiah had destroyed (4Kings 18:4), erected altars for Baal and an Asherah, like Ahab of Israel (3Kings 16:32-33). האשׁרה is the image of Asherah mentioned in 4Kings 21:7, whereas in the Chronicles the thought is generalized by the plurals לבּעלים and האשׁרות. To these two kinds of idolatry, the idolatrous bamoth and the (true) Baal-and Asherah-worship, Manasseh added as a third kind the worship of all the host of heaven, which had not occurred among the Israelites before the Assyrian era, and was probably of Assyrian or Chaldaean origin. This worship differed from the Syrophoenician star-worship, in which sun and moon were worshipped under the names of Baal and Astarte as the bearers of the male and female powers of nature, and was pure star-worship, based upon the idea of the unchangeableness of the stars in contradistinction to the perishableness of everything earthly, according to which the stars were worshipped not merely as the originators of all rise and decay in nature, but also as the leaders and regulators of sublunary things (see Movers, Phniz. i. pp. 65 and 161). This star-worship was a later development of the primary star-worship of Ssabism, in which the stars were worshipped without any image, in the open air or upon the housetops, by simple contemplation, the oldest and comparatively the purest form of deification of nature, to which the earlier Arabians and the worshippers of the sun among the Ssabians (Zabians) were addicted (cf. Delitzsch on Job 31:26-27), and which is mentioned and forbidden in Deut 4:19 and Deut 17:3. In this later form the sun had sacred chariots and horses as among the Persians (4Kings 23:11), and incense was offered to the stars, with the face turned towards the east, upon altars which were built either upon housetops, as in the case of the Nabataeans (Strabo, xvi. 784), or within the limits of the temple in the two courts (cf. Ezek 8:16, also 4Kings 21:5; 4Kings 23:12, and 2Chron 33:5; Jer 19:13; Zeph 1:5). This burning of incense took place not merely to the sun and moon, but also to the signs of the zodiac and to all the host of heaven, i.e., to all the stars (4Kings 23:5); by which we are no doubt to understand that the sun, moon, planets and other stars, were worshipped in conjunction with the zodiac, and with this were connected astrology, augury, and the casting of nativities, as in the case of the later so-called Chaldaeans. (Note: Movers (Phniz. i. p. 65) correctly observes, that "in all the books of the Old Testament which are written before the Assyrian period there is no trace of any (?) star-worship; not that the Phoenician (Canaanitish) gods had not also a sidereal significance, but because this element was only a subordinate one, and the expressions, sun, moon, and stars, and all the host of heaven, which are not met with before, become for the first time common now," - although his proofs of the difference between the Assyrian star-worship and the Phoenician and Babylonian image-worship stand greatly in need of critical sifting.) This star-worship is more minutely described in 4Kings 21:4, 4Kings 21:5. The two verses are closely connected. The מזבּחות וּבנה of 4Kings 21:4 is resumed in מזב ויּבן in 4Kings 21:5, and the יי בּבית of 4Kings 21:4 is more minutely defined in the יי בּית חצרות בּשׁתּי of. 4Kings 21:5. "In the two courts:" not merely in the outer court, but even in the court of the priests, which was set apart for the worship of Jehovah. 4Kings 21:6 He also offered his son in sacrifice to Moloch, like Ahaz (4Kings 16:3), in the valley of Benhinnom (Chr. cf. 4Kings 23:10), and practised soothsaying and witchcraft of every kind. On ונחשׁ עונן see Deut 18:10 and Lev 19:26, אוב עשׂה, he made, i.e., appointed, put into office, a "necromancer and wise people" (cf. Lev 19:31 and Deut 18:11). 4Kings 21:7 Yea, he even placed the image of Asherah in the temple, i.e., in the Holy Place. In the description of his idolatry, which advances gradatim, this is introduced as the very worst crime. According to the express declaration of the Lord to David (2Kings 7:13) and Solomon (3Kings 9:3 compared with 4Kings 8:16), the temple was to serve as the dwelling-place of His name. 4Kings 21:8 The word of the Lord, "I will no more make the foot of Israel to move out of the land which I gave to their fathers," refers to the promise in 2Kings 7:10 : "I will appoint my people a place, that they may dwell in a place of their own, and be stirred up no more," which had been fulfilled by the building of the temple as the seat of the name of the Lord, in the manner indicated in pp. 85ff. The lasting fulfilment of this promise, however, was made to rest upon the condition of Israel's faithful adherence to the commandments of God (cf. 3Kings 9:6.). 4Kings 21:9 This condition was not observed by the Israelites; Manasseh seduced them, so that they did more evil than the Canaanites, whom Jehovah had destroyed before them. 4Kings 21:10-12 The Lord therefore announced through the prophets, to the rebellious and idolatrous nation, the destruction of Jerusalem and the deliverance of Judah into the hands of its enemies; but, as is added in 2Chron 33:10, they paid no heed to them. The prophets who foretold this terrible judgment are not named. According to 2Chron 33:18, their utterances were entered in the annals of the kings. Habakkuk was probably one of them, since he (Hab 1:5) predicted the Chaldaean judgment as a fact which excited astonishment and appeared incredible. The Amorites are mentioned in 4Kings 21:11 instar omnium as the supporters of the Canaanitish ungodliness, as in 3Kings 21:26, etc. - The phrase, "that whosoever heareth it, both his ears may tingle," denotes such a judgment as has never been heard of before, and excites alarm and horror (cf. 1Kings 3:11 and Jer 19:3). The Keri שׁמעהּ is a correction, to bring the pronom. suff. into conformity with the noun רעה so far as the gender is concerned, whereas in the Chethb שׁמעיו the masculine suffix is used in the place of the feminine, as is frequently the case. 4Kings 21:13 "I stretch over Jerusalem the measure of Samaria, and the plummet of the house of Ahab." The measure (קו) and the plummet (משׁקלת, lit., a level) were applied to what was being built (Zech 1:16), and also to what was being made level with the ground, i.e., completely thrown down (Amos 7:7). From this sprang the figurative expressions, measure of desolation and plummet of devastation (Is 34:11). - The measure of Samaria therefore denotes the measure which was applied to the destruction of Samaria, and the plummet of the house of Ahab denotes the extermination of the royal house of Ahab. The meaning is: I shall destroy Jerusalem as I have destroyed Samaria, and exterminate its inhabitants like the house of Ahab. In the second hemistich the same thing is expressed, if possible, still more strongly: "I wipe away Jerusalem as one wipes the dish, and (having) wiped (it), turns it upon its upper side (פּניה)." The wiping of a dish that has been used, and the turning over of the dish wiped, so as not to leave a single drop in it, are a figurative representation of the complete destruction of Jerusalem and the utter extermination of its inhabitants. 4Kings 21:14-15 With the destruction of Jerusalem the Lord forsakes the people of His possession, and give it up to its enemies for a prey and spoil. נחלתי שׁארית: Judah is called the remnant of the people of God's inheritance with a reference to the rejection and leading away of the ten tribes, which have already taken place. On וּמשׁסּה בּז see Is 42:22; Jer 30:16. To this announcement of the judgment there is appended in 2Chron 33:11. the statement, that Jehovah caused Manasseh the king to be taken prisoner by the generals of the king of Assyria and led away to Babylon in chains; and that when he humbled himself before God there, and made supplication to Him, He brought him back to Jerusalem and placed him upon his throne again; whereupon Manasseh fortified the walls of Jerusalem still further, placed garrisons in the fortified cities, removed the idol from the temple, abolished from the city the idolatrous altars erected in Jerusalem and upon the temple-mountain, restored the altar of Jehovah, and commanded the people to offer sacrifice upon it. - This incident is omitted in our book, because the conversion of Manasseh was not followed by any lasting results so far as the kingdom was concerned; the abolition of outward idolatry in Jerusalem did not lead to the conversion of the people, and after the death of Manasseh even the idolatrous abominations that had been abolished were restored by Amon. (Note: The historical truth of these accounts, which Rosenmller, Winer, and Hitzig called in question after the example of Gramberg, has been defended by Ewald, Bertheau, and even by Thenius; and the latest attack which has been made upon it by Graf in the theol. Studien u. Krit. 1859, iii., has been met by E. Gerlach in the same magazine of 1861. For further remarks see the Commentary on the Chronicles.) 4Kings 21:16 Manasseh also sinned grievously by shedding innocent blood till Jerusalem was quite filled with it. לפה פּה, from one edge to the other, see at 4Kings 10:21. This statement has been paraphrased by Josephus thus (Ant. x. 3, 1): Manasseh slew πάντας ὁμῶς τοὺς δικαίους τοὺς ἐν τοῖς Ἑεβραίοις, and did not spare even the prophets, with the additional clause, which exaggerates the thing: καὶ τούτων δέ τινας καθ ̓ ἡμέραν ἀπέσφαξε, ὥστε αἵματι ῥεῖσθαι τὰ Ἱεροσόλυμα. (Note: The widespread Jewish and Christian legend, that Manasseh put to death the prophet Isaiah, and indeed had him sawn in sunder, to which there is an allusion in Heb 11:37, also belongs here. (See Delitzsch, Comm. on Isaiah, p. 5.)) 4Kings 21:17-18 Manasseh was buried "in the garden of his house, in the garden of Uzza." "His house" cannot be the royal palace built by Solomon, because the garden is also called the garden of Uzza, evidently from the name of its former possessor. "His house" must therefore have been a summer palace belonging to Manasseh, the situation of which, however, it is impossible to determine more precisely. The arguments adduced by Thenius in support of the view that it was situated upon Ophel, opposite to Zion, are perfectly untenable. Robinson (Pal. i. p. 394) conjectures that the garden of Uzza was upon Zion. The name עוּא (עזּה) occurs again in 2Kings 6:8; 1Chron 8:7; Ezra 2:49, and Neh 7:51. John Gill INTRODUCTION TO 2 KINGS 21 In this chapter a short history is given of the two wicked reigns of Manasseh and Amon; Manasseh is charged with great idolatry, with enchantments and witchcrafts, and seducing the children of Israel, 4Kings 21:1 and a prophecy is given out of the destruction of Jerusalem for his sins, 4Kings 21:10, and an account is given of his death and burial, 4Kings 21:17, and of his son and successor Amon, and the evils committed by him, 4Kings 21:19 and of the conspiracy against his life, which succeeded, and Josiah his son reigned in his stead, 4Kings 21:23. John Wesley Reigned - In which time the years of his imprisonment are comprehended. Robert Jamieson, A. R. Fausset and David Brown MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18) Manasseh was twelve years old when he began to reign--He must have been born three years after his father's recovery; and his minority, spent under the influence of guardians who were hostile to the religious principles and reforming policy of his father, may account in part for the anti-theocratic principles of his reign. The work of religious reformation which Hezekiah had zealously carried on was but partially accomplished. There was little appearance of its influence on the heart and manners of the people at large. On the contrary, the true fear of God had vanished from the mass of the people; corruption and vice increased, and were openly practised (Is 28:7, &c.) by the degenerate leaders, who, having got the young prince Manasseh into their power, directed his education, trained him up in their views, and seduced him into the open patronage of idolatry. Hence, when he became sovereign, he introduced the worship of idols, the restoration of high places, and the erection of altars or pillars to Baal, and the placing, in the temple of God itself, a graven image of Asherah, the sacred or symbolic tree, which represented "all the host of heaven." This was not idolatry, but pure star-worship, of Chaldaic and Assyrian origin [KEIL]. The sun, as among the Persians, had chariots and horses consecrated to it (4Kings 23:11); and incense was offered to the stars on the housetops (4Kings 23:12; 2Chron 33:5; Jer 19:13; Zeph 1:5), and in the temple area with the face turned toward the sunrise (Ezek 8:16).
21:121:1: Որդի ամաց երկոտասանից Մանասէ՝ ՚ի թագաւորել իւրում. եւ յիսուն եւ ինն ամ թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Եփսիբա[4021]։ [4021] Այլք. Որդի երկոտասանից ամաց Մանասէ։ 1 Մանասէն տասներկու տարեկան էր, որ թագաւոր դարձաւ, եւ յիսունինը տարի թագաւորեց Երուսաղէմում: Նրա մօր անունը Եփսիբա էր: 21 Մանասէն տասնըերկու տարեկան էր, երբ թագաւոր եղաւ ու Երուսաղէմի մէջ յիսունըհինգ տարի թագաւորութիւն ըրաւ։ Անոր մօրը անունը Էփսիփա էր։ Որդի երկոտասանից ամաց Մանասէ ի թագաւորել իւրում, եւ յիսուն եւ ^[306]ինն ամ թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Եփսիբա: 21:1: Որդի ամաց երկոտասանից Մանասէ՝ ՚ի թագաւորել իւրում. եւ յիսուն եւ ինն ամ թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Եփսիբա[4021]։ [4021] Այլք. Որդի երկոտասանից ամաց Մանասէ։ 1 Մանասէն տասներկու տարեկան էր, որ թագաւոր դարձաւ, եւ յիսունինը տարի թագաւորեց Երուսաղէմում: Նրա մօր անունը Եփսիբա էր: 21 Մանասէն տասնըերկու տարեկան էր, երբ թագաւոր եղաւ ու Երուսաղէմի մէջ յիսունըհինգ տարի թագաւորութիւն ըրաւ։ Անոր մօրը անունը Էփսիփա էր։ zohrab-1805▾ eastern-1994▾ western am▾	21:121:1 Двенадцати лет был Манассия, когда воцарился, и пятьдесят лет царствовал в Иерусалиме; имя матери его Хефциба. 21:1 υἱὸς υιος son δώδεκα δωδεκα twelve ἐτῶν ετος year Μανασσης μανασσης Manassēs; Manassis ἐν εν in τῷ ο the βασιλεύειν βασιλευω reign αὐτὸν αυτος he; him καὶ και and; even πεντήκοντα πεντηκοντα fifty καὶ και and; even πέντε πεντε five 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 Οψιβα οψιβα Opsiba; Opsiva 21:1 בֶּן־ ben- בֵּן son שְׁתֵּ֨ים šᵊttˌêm שְׁנַיִם two עֶשְׂרֵ֤ה ʕeśrˈē עֶשְׂרֵה -teen שָׁנָה֙ šānˌā שָׁנָה year מְנַשֶּׁ֣ה mᵊnaššˈeh מְנַשֶּׁה Manasseh בְ vᵊ בְּ in מָלְכֹ֔ו mālᵊḵˈô מלך be king וַ wa וְ and חֲמִשִּׁ֤ים ḥᵃmiššˈîm חָמֵשׁ five וְ wᵊ וְ and חָמֵשׁ֙ ḥāmˌēš חָמֵשׁ five שָׁנָ֔ה šānˈā שָׁנָה year מָלַ֖ךְ mālˌaḵ מלך be king בִּ bi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and שֵׁ֥ם šˌēm שֵׁם name אִמֹּ֖ו ʔimmˌô אֵם mother חֶפְצִי־בָֽהּ׃ ḥefṣî-vˈāh חֶפְצִי בָהּ Hephzibah 21:1. duodecim annorum erat Manasses cum regnare coepisset et quinquaginta quinque annis regnavit in Hierusalem nomen matris eius AphsibaManasses was twelve years old when he began to reign, and he reigned five and fifty years in Jerusalem: the name of his mother was Haphsiba. 1. Manasseh was twelve years old when he began to reign; and he reigned five and fifty years in Jerusalem: and his mother’s name was Hephzi-bah. Manasseh [was] twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother' s name [was] Hephzi- bah: 21:1 Двенадцати лет был Манассия, когда воцарился, и пятьдесят лет царствовал в Иерусалиме; имя матери его Хефциба. 21:1 υἱὸς υιος son δώδεκα δωδεκα twelve ἐτῶν ετος year Μανασσης μανασσης Manassēs; Manassis ἐν εν in τῷ ο the βασιλεύειν βασιλευω reign αὐτὸν αυτος he; him καὶ και and; even πεντήκοντα πεντηκοντα fifty καὶ και and; even πέντε πεντε five 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 Οψιβα οψιβα Opsiba; Opsiva 21:1 בֶּן־ ben- בֵּן son שְׁתֵּ֨ים šᵊttˌêm שְׁנַיִם two עֶשְׂרֵ֤ה ʕeśrˈē עֶשְׂרֵה -teen שָׁנָה֙ šānˌā שָׁנָה year מְנַשֶּׁ֣ה mᵊnaššˈeh מְנַשֶּׁה Manasseh בְ vᵊ בְּ in מָלְכֹ֔ו mālᵊḵˈô מלך be king וַ wa וְ and חֲמִשִּׁ֤ים ḥᵃmiššˈîm חָמֵשׁ five וְ wᵊ וְ and חָמֵשׁ֙ ḥāmˌēš חָמֵשׁ five שָׁנָ֔ה šānˈā שָׁנָה year מָלַ֖ךְ mālˌaḵ מלך be king בִּ bi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and שֵׁ֥ם šˌēm שֵׁם name אִמֹּ֖ו ʔimmˌô אֵם mother חֶפְצִי־בָֽהּ׃ ḥefṣî-vˈāh חֶפְצִי בָהּ Hephzibah 21:1. duodecim annorum erat Manasses cum regnare coepisset et quinquaginta quinque annis regnavit in Hierusalem nomen matris eius Aphsiba Manasses was twelve years old when he began to reign, and he reigned five and fifty years in Jerusalem: the name of his mother was Haphsiba. 1. Manasseh was twelve years old when he began to reign; and he reigned five and fifty years in Jerusalem: and his mother’s name was Hephzi-bah. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-9: По смерти Езекии на Иерусалимский престол вступил 12-летний сын его Манассия (о том, что он мог быть не старшим сыном Езекии, см. прим. к XX:2-3) и царствовал 55: лет - по принятой в библейской науке хронологии, с 698: г. по 643, и теперь из Библии "мы почти за целое столетие ничего не знаем из внешней истории Иудеи. Манассия был послушным ленником великого царя, и это было предусмотрительно, так как во время его пятидесятилетнего правления Ассирия достигла вершины своего политического могущества. Асаргаддон, сын Сеннахирима, и Ассурбанипал, сын Ассаргаддона, безраздельно господствовали над всем пространством от глубины Тигра до глубины Египта, и ни в Иерусалиме, ни где-нибудь в другом месте не могло и мысли возникнуть о восстании. Но эта верность ассириянам сопровождалась роковыми последствиями для внутренней жизни Иудеи и особенно для богослужения. За благоприятным подъемом религиозного чувства при Езекии наступили времена ослабления этого чувства..." (История израильского народа. Москва, 1903. с. 101-102). При недостатке ясных библейских свидетельств о внешних отношениях Иудеи при Манассии (исключая свидетельства 2: Пар. XXXIII:11-13, о котором скажем ниже) одинаковую гипотетичную ценность с сейчас приведенным мнением о полной лояльности Манассии в отношении ассирийского царя, и даже преимущество пред этим мнением, имеет другое предположение, что Манассия примкнул к организованному египетским фараоном Тиргакою союзу западноазиатских государств против Ассирии (проф. И. С. Якимов, Толкование на книгу пророка Исаии. Xрист. Чтен. 1984, 7: кн., с. 303-304, еп. Платон, цит. соч., с. 259), последствием чего и могло быть временное пленение его (2: Пар. XXXIII:11: сл.). Не касаясь политической стороны более чем полувекового царствования Манассии, священный писатель 4: Цар. останавливается исключительно на глубоком религиозно-нравственном падении иудейской жизни при Манассии: по этому изображению (ст. 2-16) царствование Манассии является самой мрачной эпохой в истории южного Иудейского царства. Манассия не только восстановил все отмененные Езекией (XVIII:4) высоты; не только, подобно Ахаву (ср. 3: Цар. XVI:32: сл.), допустил и поощрял отправление хананейских культов в стране (ср. 3: Цар. XIV:24; 4: Цар. XVII:8), но и насаждал в Иерусалиме и Иудее ассиро-вавилонские культы светил небесных (ст. 2-3), как очень распространивший теперь культ "царице неба" (см. Иер. VII:18, XLIV:15, Соф I:5: и др.). Чистое язычество вторглось даже в самый храм Иеговы, где поставлены были жертвенники "всему воинству небесному", т. е. светилам (см. Втор. IV:19; XVII:3; 4: Цар. XVII:16. "Силой небесной писатель называет солнце, луну и звезды" (блаж. Феодорит вопр. 53). Кроме жертвенников ассирийским божествам (светилам), к культу последних принадлежали также поставленные теперь у входа в храм кони в честь солнца (XXIII:10-11). Подобно Ахазу (XVI:3), Манассия совершал также омерзительный и ужасный культ Молоха (ст. 6), а равно не уступал Ахазу и в склонности к волшебству, прорицаниям (ст. 6, сн. Ис. VIII:19, XXIX:4). Всем этим, особенно водворением отправлений языческих культов в самом храме Иеговы (ст. 7, сн. 3: Цар. VIII:15, IX:3), фактически уничтожалось самое избрание народа иудейского в народ Божий, терялось и его право на защиту и покровительство Божие (ст. 8, сн. 2: Цар. VII:10). Иудеи при Манассии поступали даже хуже истребленных некогда Иеговой ради народа своего народов хананейских (ст. 9): глубокий религиозный синкретизм, заявивший себя теперь с большей силой, чем при Ахазе (ср. прим. к XVI:10), по суду священного писателя, оказывается худшим чистого язычества (ср. 2: Пар. XXXIII:2-9). Как понять, чем объяснить тот факт, что у благочестивого, истинно теократического царя оказался столь резко противоположного направления сын и преемник, что все благодетельные реформы первого были уничтожены и низложены реакцией последнего? Прежние толкователи в объяснение этого считали достаточным указать на злую волю самого Манассии и на развращающее влияние на него придворной партии, сохранившейся еще от времени Ахаза. Блаж. Феодорит говорит: "что в существах одушевленных преобладает не природа, но воля, свидетель тому Манассия, оставивший благочестивый образ отца и пошедший противоположным путем" (вопр. 53). Другие толкователи полагают, что, вступив на престол, Манассия (как некогда Иоас по смерти Иодая, 2: Пар. XXIV:17-18) поддался влиянию нечестивой придворной партии, даже при Езекии противодействовавшей авторитету пророков (Ис. XXVIII:7; XXX:9-10), а после его смерти решившейся находить в Иерусалиме и Иудее чистое язычество. (Кeil. Die Bucher der Konige. 1865, s. 348. Kleinert. Richm Handworterb. d. bibl. Alterth. Bd. II, s. 962). В новое время библеисты - теоретики развития объясняют введенный Манассией религиозный синкретизм политическим положением Иудеи, а его время - всецело вассальной зависимостью, совершенно изгладившей у Манассии и его народа впечатление силы Иеговы и победы его над ассирийскими богами (в неудачном походе Сеннахирима) и повлекшей за собой культурное, духовное и религиозное влияние Ассирии на Иудею; при этом Манассия не только старательно обеляется от пятен, будто бы незаслуженно лежащих на его памяти, но ему приписываются и положительные заслуги пред историей израильского народа, напр., по части заимствований евреями космогонических и иных представлений из религии, мифологии, законодательства Ассиро-Вавилонии (Stade, Gesch. Jsr. I, s. 625-640. Ср. у проф. А. П. Смирнова. Новое построение истории израильского народа и новые суждения об исторических лицах его. Прибавлен. к твор. св. Отцов. 1887, ч. 40, с. 198: и д.). Крайность этого взгляда и противоречие его Библии очевидны сами собой. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Manasseh's Impious Reign. B. C. 698. 1 Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother's name was Hephzibah. 2 And he did that which was evil in the sight of the LORD, after the abominations of the heathen, whom the LORD cast out before the children of Israel. 3 For he built up again the high places which Hezekiah his father had destroyed; and he reared up altars for Baal, and made a grove, as did Ahab king of Israel; and worshipped all the host of heaven, and served them. 4 And he built altars in the house of the LORD, of which the LORD said, In Jerusalem will I put my name. 5 And he built altars for all the host of heaven in the two courts of the house of the LORD. 6 And he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the LORD, to provoke him to anger. 7 And he set a graven image of the grove that he had made in the house, of which the LORD said to David, and to Solomon his son, In this house, and in Jerusalem, which I have chosen out of all tribes of Israel, will I put my name for ever: 8 Neither will I make the feet of Israel move any more out of the land which I gave their fathers; only if they will observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them. 9 But they hearkened not: and Manasseh seduced them to do more evil than did the nations whom the LORD destroyed before the children of Israel. How delightful were our meditations on the last reign! How many pleasing views had we of Sion in its glory (that is, in its purity and in its triumphs), of the king in his beauty! (for Isa. xxxiii. 17 refers to Hezekiah), and (as it follows there, v. 20) Jerusalem was a quiet habitation because a city of righteousness, Isa. i. 26. But now we have melancholy work upon our hands, unpleasant ground to travel, and cannot but drive heavily. How has the gold become dim and the most fine gold changed! The beauty of Jerusalem is stained, and all her glory, all her joy, sunk and gone. These verses give such an account of this reign as make it, in all respects, the reverse of the last, and, in a manner, the ruin of it. I. Manasseh began young. He was but twelve years old when he began to reign (v. 1), born when his father was about forty-two years old, three years after his sickness. If he had sons before, either they were dead, or set by as unpromising. As yet they knew of nothing bad in him, and they hoped he would prove good; but he proved very bad, and perhaps his coming to the crown so young might help to make it so, which yet will by no means excuse him, for his grandson Josiah came to it younger than he and yet acted well. But being young, 1. He was puffed up with his honour and proud of it; and thinking himself very wise, because he was very great, valued himself upon his undoing what his father had done. It is too common for novices to be lifted up with pride, and so to fall into the condemnation of the devil. 2. He was easily wrought upon and drawn aside by seducers, that lay in wait to deceive. Those that were enemies to Hezekiah's reformation, and retained an affection for the old idolatries, flattered him, and so gained his ear, and used his power at their pleasure. Many have been undone by coming too soon to their honours and estates. II. He reigned long, longest of any of the kings of Judah, fifty-five years. This was the only very bad reign that was a long one; Joram's was but eight years, and Ahaz's sixteen; as for Manasseh's, we hope that in the beginning of his reign for some time affairs continued to move in the course that his father left them in, and that in the latter end of his reign, after his repentance, religion got head again; and, no doubt, when things were at the worst God had his remnant that kept their integrity. Though he reigned long, yet some of this time he was a prisoner in Babylon, which may well be looked upon as a drawback from these years, though they are reckoned in the number because then he repented and began to reform. III. He reigned very ill. 1. In general, (1.) He did that which was evil in the sight of the Lord, and which, having been well educated, he could not but know was so (v. 2): He wrought much wickedness in the sight of the Lord, as if on purpose to provoke him to anger, v. 6. (2.) He did after the abominations of the heathen (v. 2) and as did Ahab (v. 3), not taking warning by the destruction both of the nations of Canaan and the house of Ahab for their idolatry; nay (v. 9), he did more evil than did the nations whom the Lord destroyed. When the holy seed degenerate, they are commonly worse than the worst of the profane. 2. More particularly, (1.) He rebuilt the high places which his father had destroyed, v. 3. Thus did he trample upon the dust, and affront the memory, of his worthy father, though he knew how much he was favoured of God and honoured of men. He concurred, it is probable, with Rabshakeh's sentiments (ch. xviii. 22), that Hezekiah had done ill in destroying those high places, and pretended the honour of God, and the edification and convenience of the people, in rebuilding them. This he began with, but proceeded to that which was much worse; for, (2.) He set up other gods, Baal and Ashtaroth (which we translate a grove), and all the host of heaven, the sun and moon, the other planets, and the constellations; these he worshipped and served (v. 3), gave their names to the images he made, and then did homage to them and prayed for help from them. To these he built altars (v. 5), and offered sacrifices, no doubt, on these altars. (3.) He made his son pass through the fire, by which he dedicated him a votary to Moloch, in contempt of the seal of circumcision by which he had been dedicated to God. (4.) He made the devil his oracle, and, in contempt both of urim and prophecy, he used enchantments and dealt with familiar spirits (v. 6) like Saul. Conjurers and fortune-tellers (who pretended, by the stars or the clouds, lucky and unlucky days, good and bad omens, the flight of birds, or the entrails of beasts, to foretel things to come) were great men with him, his intimates, his confidants; their arts pleased his fancy, and gained his belief, and his counsels were under their direction. (5.) We find afterwards (v. 16) that he shed innocent blood very much in gratification of his own passion and revenge; some perhaps were secretly murdered, others taken off by colour of law. Probably much of the blood he shed was theirs that opposed idolatry and witnessed against it, that would not bow the knee to Baal. The blood of the prophets is, in a particular manner, charged upon Jerusalem, and it is probable that he put to death many of them. The tradition of the Jews is that he caused the prophet Isaiah to be sawn asunder; and many think the apostle refers to this in Heb. xi. 37, where he speaks of those that had so suffered. 3. Three things are here mentioned as aggravations of Manasseh's idolatry:-- (1.) That he set up his images and altars in the house of the Lord (v. 4), in the two courts of the temple (v. 5), in the very house of which God had said to Solomon, Here will I put my name, v. 7. Thus he defied God to his face, and impudently affronted him with his rivals immediately under his eye, as one that was neither afraid of God's wrath nor ashamed of his own folly and wickedness. Thus he desecrated what had been consecrated to God, and did, in effect, turn God out of his own house and put the rebels in possession of it. Thus, when the faithful worshippers of God came to the place he had appointed for the performance of their duty to him, they found, to their great grief and terror, other gods ready to receive their offerings. God had said that here he would record his name, here he would put it for ever, and here it was accordingly preserved, while the idolatrous altars were kept at a distance; but Manasseh, by bringing them into God's house, did what he could to alter the property, and to make the name of the God of Israel to be no more in remembrance. (2.) That hereby he put a great slight upon the word of God, and his covenant with Israel. Observe the favour he had shown to that people in putting his name among them,--the kindness he intended them, never to make them move out of that good land,--and the reasonableness of his expectations from them, only if they will observe to do according to all that I have commanded them, v. 7, 8. Upon these good terms did Israel stand with God, and had as fair a prospect of being happy as any people could have; but they hearkened not, v. 9. They would not be kept close to God either by his precepts or by his promises; both were cast behind their back. (3.) That hereby he seduced the people of God, debauched them, and drew them into idolatry, v. 9. He caused Judah to sin (v. 11), as Jeroboam had caused Israel to sin. His very example was enough to corrupt the generality of unthinking people, who would do as their king did, right or wrong. All that aimed at preferment would do as the court did; and others thought it safest to comply, for fear of making their king their enemy. Thus, one way or other, the holy city became a harlot, and Manasseh made her so. Those will have a great deal to answer for that not only are wicked themselves, but help to make others so. Adam Clarke: Commentary on the Bible - 1831 21:1: Manasseh was twelve years old - He was born about three years after his father's miraculous cure; he was carried captive to Babylon, repented, was restored to his kingdom, put down idolatry, and died at the age of sixty-seven years. See 2 Chronicles 33:1-20. 4 Kings (2 Kings) 21:2 Albert Barnes: Notes on the Bible - 1834 21:1: Manasseh was twelve years old - Manasseh, therefore, was not born at the time of Hezekiah's dangerous illness; and it is probable that Hezekiah had at that time no son to succeed him. According to Josephus, this was the principal cause of his grief. Hephzibah - Jewish tradition makes Hephzibah, Hezekiah's wife, the daughter of Isaiah; but this is scarcely probable. She was, however, no doubt, known to the prophet, and it may well have been in special compliment to her that Isaiah introduced her name Isa 62:4 as one that Jerusalem would bear after her restoration to God's favor. The name means, "My delight (is) in her." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:1: am 3306-3361, bc 698-643 was twelve: Kg2 20:21; Ch1 3:13; Ch2 32:33, Ch2 33:1-9; Mat 1:10, Manasses Hephzibah: Pro 5:19; Isa 62:4 *marg. John Gill Manasseh was twelve years old when he began to reign,.... So that he was born three years after Hezekiah's recovery from his sickness, and in the seventeenth year of his reign: and reigned fifty five years in Jerusalem: among which must be reckoned the time of his captivity in Babylon; his reign was the longest of any of the kings of Judah: and his mother's name was Hephzibah; the name the church goes by, and signifies, "my delight or pleasure is in her", Is 62:4, no doubt she was a good woman, or Hezekiah would not have made choice of her for a wife; it is a tradition of the Jews (a), that she was the daughter of Isaiah, whose name, they say, is not mentioned, because so wicked a king was unworthy of such a grandfather. (a) Hieron. Trad. Heb. in lib. Paralipom. fol. 86. F.
21:221:2: Եւ արար չա՛ր առաջի Տեառն ըստ գարշութեան ազգացն, զորս եբարձ Տէր յերեսաց որդւոցն Իսրայէլի. 2 Նա չար ընթացք ունեցաւ Տիրոջ առջեւ, հետեւեց այն ազգերի գարշութեանը, որոնց Տէրը վռնդել էր իսրայէլացիների առջեւից: 2 Անիկա Տէրոջը Իսրայէլի որդիներուն առջեւէն վռնտած ազգերուն գարշելի գործերուն հետեւելով՝ Տէրոջը առջեւ չարութիւն ըրաւ։ Եւ արար չար առաջի Տեառն ըստ գարշութեան ազգացն, զորս եբարձ Տէր յերեսաց որդւոցն Իսրայելի: 21:2: Եւ արար չա՛ր առաջի Տեառն ըստ գարշութեան ազգացն, զորս եբարձ Տէր յերեսաց որդւոցն Իսրայէլի. 2 Նա չար ընթացք ունեցաւ Տիրոջ առջեւ, հետեւեց այն ազգերի գարշութեանը, որոնց Տէրը վռնդել էր իսրայէլացիների առջեւից: 2 Անիկա Տէրոջը Իսրայէլի որդիներուն առջեւէն վռնտած ազգերուն գարշելի գործերուն հետեւելով՝ Տէրոջը առջեւ չարութիւն ըրաւ։ zohrab-1805▾ eastern-1994▾ western am▾	21:221:2 И делал он неугодное в очах Господних, {подражая} мерзостям народов, которых прогнал Господь от лица сынов Израилевых. 21:2 καὶ και and; even ἐποίησεν ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master κατὰ κατα down; by τὰ ο the βδελύγματα βδελυγμα abomination τῶν ο the ἐθνῶν εθνος nation; caste ὧν ος who; what ἐξῆρεν εξαιρω lift out / up; remove κύριος κυριος lord; master ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel 21:2 וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כְּ kᵊ כְּ as תֹֽועֲבֹת֙ ṯˈôʕᵃvōṯ תֹּועֵבָה abomination הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] הֹורִ֣ישׁ hôrˈîš ירשׁ trample down יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 21:2. fecitque malum in conspectu Domini iuxta idola gentium quas delevit Dominus a facie filiorum IsrahelAnd he did evil in the sight of the Lord, according to the idols of the nations, which the Lord destroyed from before the face of the children of Israel. 2. And he did that which was evil in the sight of the LORD, after the abominations of the heathen, whom the LORD cast out before the children of Israel. And he did [that which was] evil in the sight of the LORD, after the abominations of the heathen, whom the LORD cast out before the children of Israel: 21:2 И делал он неугодное в очах Господних, {подражая} мерзостям народов, которых прогнал Господь от лица сынов Израилевых. 21:2 καὶ και and; even ἐποίησεν ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master κατὰ κατα down; by τὰ ο the βδελύγματα βδελυγμα abomination τῶν ο the ἐθνῶν εθνος nation; caste ὧν ος who; what ἐξῆρεν εξαιρω lift out / up; remove κύριος κυριος lord; master ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel 21:2 וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כְּ kᵊ כְּ as תֹֽועֲבֹת֙ ṯˈôʕᵃvōṯ תֹּועֵבָה abomination הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] הֹורִ֣ישׁ hôrˈîš ירשׁ trample down יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 21:2. fecitque malum in conspectu Domini iuxta idola gentium quas delevit Dominus a facie filiorum Israhel And he did evil in the sight of the Lord, according to the idols of the nations, which the Lord destroyed from before the face of the children of Israel. 2. And he did that which was evil in the sight of the LORD, after the abominations of the heathen, whom the LORD cast out before the children of Israel. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 21:2: After the abominations of the heathen - He exactly copied the conduct of those nations which God had cast out of that land. 4 Kings (2 Kings) 21:3 Albert Barnes: Notes on the Bible - 1834 21:2: Manasseh during his minority naturally fell under the influence of the chief Jewish nobles, with whom the pure religion of Yahweh was always unpopular (compare Ch2 24:17-18; Jer 8:1-2). They seem to have persuaded him, not only to undo Hezekiah's work, but to proceed to lengths in polytheism, magic, and idolatry, unknown before. The sins of Manasseh's reign appear to have been those which filled up the measure of Judah's iniquity, and brought down the final sentence of doom on the last remnant of the chosen people (Kg2 23:26; compare Jer 15:4). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:2: And he did: Kg2 21:7, Kg2 21:16, Kg2 16:2-4, Kg2 22:17; Ch2 33:2-4 after the abominations: Lev 18:25-29; Deu 12:31; Ch2 36:14; Eze 16:51 John Gill And he did that which was evil in the sight of the Lord,.... Was guilty of idolatry: after the abomination of the Heathen, whom the Lord cast out before the children of Israel: the old Canaanites; he committed idolatry in imitation of them, and as the Phoenicians now did before the children of Israel: the old Canaanites; he committed idolatry in imitation of them, and as the Phoenicians now did.
21:321:3: եւ դարձաւ շինեաց զբարձունսն զոր կործանեաց Եզեկիա հայր նորա. եւ կանգնեաց զսեղանն Բահաղու. եւ արար անտառս, որպէս արար Աքաաբ արքայ Իսրայէլի. եւ երկի՛ր եպագ ամենայն զօրութեան երկնից, եւ ծառայեաց նոցա[4022]. [4022] Ոմանք. Ամենայն զօրութեանց երկնից։ 3 Նա վերականգնեց իր հայր Եզեկիայի կործանած բարձունքների մեհեանները, վերակառուցեց Բահաղի զոհասեղանը, Աստարոթի կուռքեր կառուցեց, ինչպէս արել էր Իսրայէլի Աքաաբ արքան, երկրպագեց երկնքի բոլոր զօրութիւններին ու պաշտեց դրանք: 3 Անիկա իր հօրը Եզեկիային կործանած բարձր տեղերը նորէն շինեց ու Բահաղին սեղաններ եւ Աստարովթին կուռք մը շինեց Իսրայէլի Աքաաբ թագաւորին ըրածին պէս ու երկնքի բոլոր զօրութիւններուն երկրպագութիւն ըրաւ եւ անոնց ծառայութիւն ըրաւ Եւ դարձաւ շինեաց զբարձունսն զոր կործանեաց Եզեկիա հայր նորա, եւ կանգնեաց ^[307]զսեղանն Բահաղու, եւ արար ^[308]անտառ` որպէս արար Աքաաբ արքայ Իսրայելի. եւ երկիր եպագ ամենայն զօրութեան երկնից եւ ծառայեաց նոցա: 21:3: եւ դարձաւ շինեաց զբարձունսն զոր կործանեաց Եզեկիա հայր նորա. եւ կանգնեաց զսեղանն Բահաղու. եւ արար անտառս, որպէս արար Աքաաբ արքայ Իսրայէլի. եւ երկի՛ր եպագ ամենայն զօրութեան երկնից, եւ ծառայեաց նոցա[4022]. [4022] Ոմանք. Ամենայն զօրութեանց երկնից։ 3 Նա վերականգնեց իր հայր Եզեկիայի կործանած բարձունքների մեհեանները, վերակառուցեց Բահաղի զոհասեղանը, Աստարոթի կուռքեր կառուցեց, ինչպէս արել էր Իսրայէլի Աքաաբ արքան, երկրպագեց երկնքի բոլոր զօրութիւններին ու պաշտեց դրանք: 3 Անիկա իր հօրը Եզեկիային կործանած բարձր տեղերը նորէն շինեց ու Բահաղին սեղաններ եւ Աստարովթին կուռք մը շինեց Իսրայէլի Աքաաբ թագաւորին ըրածին պէս ու երկնքի բոլոր զօրութիւններուն երկրպագութիւն ըրաւ եւ անոնց ծառայութիւն ըրաւ zohrab-1805▾ eastern-1994▾ western am▾	21:321:3 И снова устроил высоты, которые уничтожил отец его Езекия, и поставил жертвенники Ваалу, и сделал дубраву, как сделал Ахав, царь Израильский; и поклонялся всему воинству небесному, и служил ему. 21:3 καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return καὶ και and; even ᾠκοδόμησεν οικοδομεω build τὰ ο the ὑψηλά υψηλος high; lofty ἃ ος who; what κατέσπασεν κατασπαω Ezekias ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἀνέστησεν ανιστημι stand up; resurrect θυσιαστήριον θυσιαστηριον altar τῇ ο the Βααλ βααλ Baal; Vaal καὶ και and; even ἐποίησεν ποιεω do; make ἄλση αλσος just as / like ἐποίησεν ποιεω do; make Αχααβ αχααβ monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even προσεκύνησεν προσκυνεω worship πάσῃ πας all; every τῇ ο the δυνάμει δυναμις power; ability τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἐδούλευσεν δουλευω give allegiance; subject αὐτοῖς αυτος he; him 21:3 וַ wa וְ and יָּ֗שָׁב yyˈāšov שׁוב return וַ wa וְ and יִּ֨בֶן֙ yyˈiven בנה build אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּמֹ֔ות bbāmˈôṯ בָּמָה high place אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אִבַּ֖ד ʔibbˌaḏ אבד perish חִזְקִיָּ֣הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah אָבִ֑יו ʔāvˈiʸw אָב father וַ wa וְ and יָּ֨קֶם yyˌāqem קום arise מִזְבְּחֹ֜ת mizbᵊḥˈōṯ מִזְבֵּחַ altar לַ la לְ to † הַ the בַּ֗עַל bbˈaʕal בַּעַל lord, baal וַ wa וְ and יַּ֤עַשׂ yyˈaʕaś עשׂה make אֲשֵׁרָה֙ ʔᵃšērˌā אֲשֵׁרָה asherah כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֗ה ʕāśˈā עשׂה make אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּשְׁתַּ֨חוּ֙ yyištˈaḥû חוה bow down לְ lᵊ לְ to כָל־ ḵol- כֹּל whole צְבָ֣א ṣᵊvˈā צָבָא service הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וַֽ wˈa וְ and יַּעֲבֹ֖ד yyaʕᵃvˌōḏ עבד work, serve אֹתָֽם׃ ʔōṯˈām אֵת [object marker] 21:3. conversusque est et aedificavit excelsa quae dissipaverat Ezechias pater eius et erexit aras Baal et fecit lucos sicut fecerat Ahab rex Israhel et adoravit omnem militiam caeli et coluit eamAnd he turned, and built up the high places, which Ezechias, his father, had destroyed: and he set up altars to Baal, and made groves, as Achab, the king of Israel, had done: and he adored all the host of heaven, and served them. 3. For he built again the high places which Hezekiah his father had destroyed; and he reared up altars for Baal, and made an Asherah, as did Ahab king of Israel, and worshipped all the host of heaven, and served them. For he built up again the high places which Hezekiah his father had destroyed; and he reared up altars for Baal, and made a grove, as did Ahab king of Israel; and worshipped all the host of heaven, and served them: 21:3 И снова устроил высоты, которые уничтожил отец его Езекия, и поставил жертвенники Ваалу, и сделал дубраву, как сделал Ахав, царь Израильский; и поклонялся всему воинству небесному, и служил ему. 21:3 καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return καὶ και and; even ᾠκοδόμησεν οικοδομεω build τὰ ο the ὑψηλά υψηλος high; lofty ἃ ος who; what κατέσπασεν κατασπαω Ezekias ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἀνέστησεν ανιστημι stand up; resurrect θυσιαστήριον θυσιαστηριον altar τῇ ο the Βααλ βααλ Baal; Vaal καὶ και and; even ἐποίησεν ποιεω do; make ἄλση αλσος just as / like ἐποίησεν ποιεω do; make Αχααβ αχααβ monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even προσεκύνησεν προσκυνεω worship πάσῃ πας all; every τῇ ο the δυνάμει δυναμις power; ability τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἐδούλευσεν δουλευω give allegiance; subject αὐτοῖς αυτος he; him 21:3 וַ wa וְ and יָּ֗שָׁב yyˈāšov שׁוב return וַ wa וְ and יִּ֨בֶן֙ yyˈiven בנה build אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּמֹ֔ות bbāmˈôṯ בָּמָה high place אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אִבַּ֖ד ʔibbˌaḏ אבד perish חִזְקִיָּ֣הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah אָבִ֑יו ʔāvˈiʸw אָב father וַ wa וְ and יָּ֨קֶם yyˌāqem קום arise מִזְבְּחֹ֜ת mizbᵊḥˈōṯ מִזְבֵּחַ altar לַ la לְ to † הַ the בַּ֗עַל bbˈaʕal בַּעַל lord, baal וַ wa וְ and יַּ֤עַשׂ yyˈaʕaś עשׂה make אֲשֵׁרָה֙ ʔᵃšērˌā אֲשֵׁרָה asherah כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֗ה ʕāśˈā עשׂה make אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּשְׁתַּ֨חוּ֙ yyištˈaḥû חוה bow down לְ lᵊ לְ to כָל־ ḵol- כֹּל whole צְבָ֣א ṣᵊvˈā צָבָא service הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וַֽ wˈa וְ and יַּעֲבֹ֖ד yyaʕᵃvˌōḏ עבד work, serve אֹתָֽם׃ ʔōṯˈām אֵת [object marker] 21:3. conversusque est et aedificavit excelsa quae dissipaverat Ezechias pater eius et erexit aras Baal et fecit lucos sicut fecerat Ahab rex Israhel et adoravit omnem militiam caeli et coluit eam And he turned, and built up the high places, which Ezechias, his father, had destroyed: and he set up altars to Baal, and made groves, as Achab, the king of Israel, had done: and he adored all the host of heaven, and served them. 3. For he built again the high places which Hezekiah his father had destroyed; and he reared up altars for Baal, and made an Asherah, as did Ahab king of Israel, and worshipped all the host of heaven, and served them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 21:3: Made a grove - He made Asherah, the Babylonian Melitta or Roman Venus. See Kg2 17:10, and the observations at the end of that chapter; and see here on Kg2 21:7 (note). Worshipped all the host of heaven - All the stars and planets, but particularly the sun and the moon. 4 Kings (2 Kings) 21:4 Albert Barnes: Notes on the Bible - 1834 21:3: The first step in the re-establishment of idolatry seems to have been the restoration of the high places where Yahweh was professedly worshipped Kg2 18:22, but with idolatrous rites Kg1 14:23. The next was to re-introduce the favorite idolatry of Israel, Baal-worship, which had formerly flourished in Judaea under Athaliah Kg2 11:18, and Ahaz Ch2 28:2. After this, Manasseh seems to have especially affected Sabaism, which had been pRev_iously unknown in Judaea (compare Kg2 17:16 and note). Worshipped all the host of heaven - Sabaism, or pure star-worship, without images, and without astrological superstitions, included a Rev_erence for the sun, the moon, the chief stars, and the twelve signs of the Zodiac (Kg2 23:5 note). The main worship was by altars, on which incense was burned Jer 19:13. These altars were placed either upon the ground Kg2 21:5, or upon the house-tops Kg2 23:12; Zep 1:5. The sun was worshipped with the face toward the east Eze 8:16; chariots and horses were dedicated to him Kg2 23:11. The star-worship of the Jews has far more the character of an Arabian than an Assyrian or Chaldaean cult. It obtained its hold at a time when Assyria and Babylonia had but little communication with Judaea - i. e., during the reign of Manasseh. It crept in probably from the same quarter as the Molech worship, with which it is here (and in Ch2 33:3-6) conjoined. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:3: the high places: Kg2 18:4, Kg2 18:22; Ch2 32:12, Ch2 34:3 he reared: Kg2 10:18-20; Kg1 16:31-33, Kg1 18:21, Kg1 18:26 a grove: Rather, as we have before remarked, Asherah or Astarte. So Castel defines Asherah to be Simulacrum ligneum Astarte dicatum; "A wooden image dedicated to Astarte." Ahab: Kg2 8:18, Kg2 8:27; Mic 6:16 and worshipped: Kg2 17:16, Kg2 23:4; Deu 4:19, Deu 17:3; Ch2 33:3-5; Job 31:26 John Gill For he built up again the high places which Hezekiah his father had destroyed,.... The temples and altars upon them, see 4Kings 18:4, and he reared up altars for Baal; in the high places he rebuilt: and made a grove, as did Ahab king of Israel: which was either an idol itself, or a shade of trees where idols were placed; or rather Asherah, rendered "a grove", is the same with Astarte, the goddess of the Zidonians, the figure of which he made and worshipped; for groves were not so soon and easily planted, raised, and made; so the same in 3Kings 16:33. and worshipped all the host of heaven, and served them: the sun, moon, and stars, particularly the planets Saturn, Jupiter, Mars, Mercury, and Venus. John Wesley He built, &c. - Trampling on the dust and affronting the memory of his worthy father. All the host of heaven - The sun, moon and stars.
21:421:4: եւ շինեաց սեղան ՚ի տան Տեառն. որպէս ասաց Տէր. ՅԵրուսաղէմ եդից զաթոռ իմ։ 4 Նա Տիրոջ տանը զոհասեղան դրեց, թէեւ Տէրն ասել էր. «Երուսաղէմում եմ դնելու իմ աթոռը»: 4 Ու սեղաններ շինեց Տէրոջը տանը մէջ, որուն համար Տէրը ըսած էր թէ՝ ‘Իմ անունս Երուսաղէմի մէջ պիտի դնեմ’։ եւ շինեաց սեղան ի տան Տեառն, ^[309]որպէս ասաց Տէր. ՅԵրուսաղէմ եդից ^[310]զաթոռ իմ: 21:4: եւ շինեաց սեղան ՚ի տան Տեառն. որպէս ասաց Տէր. ՅԵրուսաղէմ եդից զաթոռ իմ։ 4 Նա Տիրոջ տանը զոհասեղան դրեց, թէեւ Տէրն ասել էր. «Երուսաղէմում եմ դնելու իմ աթոռը»: 4 Ու սեղաններ շինեց Տէրոջը տանը մէջ, որուն համար Տէրը ըսած էր թէ՝ ‘Իմ անունս Երուսաղէմի մէջ պիտի դնեմ’։ zohrab-1805▾ eastern-1994▾ western am▾	21:421:4 И соорудил жертвенники в доме Господнем, о котором сказал Господь: >. 21:4 καὶ και and; even ᾠκοδόμησεν οικοδομεω build θυσιαστήριον θυσιαστηριον altar ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master ὡς ως.1 as; how εἶπεν επω say; speak ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem θήσω τιθημι put; make τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine 21:4 וּ û וְ and בָנָ֥ה vānˌā בנה build מִזְבְּחֹ֖ת mizbᵊḥˌōṯ מִזְבֵּחַ altar בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בִּ bi בְּ in ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem אָשִׂ֥ים ʔāśˌîm שׂים put אֶת־ ʔeṯ- אֵת [object marker] שְׁמִֽי׃ šᵊmˈî שֵׁם name 21:4. extruxitque aras in domo Domini de qua dixit Dominus in Hierusalem ponam nomen meumAnd he built altars in the house of the Lord, of which the Lord said: In Jerusalem I will put my name. 4. And he built altars in the house of the LORD, whereof the LORD said, In Jerusalem will I put my name. And he built altars in the house of the LORD, of which the LORD said, In Jerusalem will I put my name: 21:4 И соорудил жертвенники в доме Господнем, о котором сказал Господь: <<в Иерусалиме положу имя Мое>>. 21:4 καὶ και and; even ᾠκοδόμησεν οικοδομεω build θυσιαστήριον θυσιαστηριον altar ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master ὡς ως.1 as; how εἶπεν επω say; speak ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem θήσω τιθημι put; make τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine 21:4 וּ û וְ and בָנָ֥ה vānˌā בנה build מִזְבְּחֹ֖ת mizbᵊḥˌōṯ מִזְבֵּחַ altar בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בִּ bi בְּ in ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem אָשִׂ֥ים ʔāśˌîm שׂים put אֶת־ ʔeṯ- אֵת [object marker] שְׁמִֽי׃ šᵊmˈî שֵׁם name 21:4. extruxitque aras in domo Domini de qua dixit Dominus in Hierusalem ponam nomen meum And he built altars in the house of the Lord, of which the Lord said: In Jerusalem I will put my name. 4. And he built altars in the house of the LORD, whereof the LORD said, In Jerusalem will I put my name. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 21:4: Built altars - He placed idolatrous altars even in the temple. 4 Kings (2 Kings) 21:6 Albert Barnes: Notes on the Bible - 1834 21:4: The "altars" of this verse seem to be the same with those of Kg2 21:5, and consequently were not in the temple building, but in the outer and inner courts. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:4: he built: Kg2 16:10-16; Jer 32:34 In Jerusalem: Exo 20:24; Deu 12:5; Sa2 7:13; Kg1 8:29, Kg1 9:3; Psa 78:68, Psa 78:69, Psa 132:13, Psa 132:14 John Gill And he built altars in the house of the Lord,.... In the holy place, as distinct from the courts in the next verse; and these were sacred to the idols of the Gentiles: of which the Lord said, in Jerusalem will I put my name; in the temple there, devoted to his service, called by his name, and where his name was called upon, see Deut 12:5 and to erect altars to idols here must be very abominable to him.
21:521:5: Եւ շինեաց սեղան ամենայն զօրութեան երկնից յամենայն սրահս տանն Տեառն[4023]։ [4023] Ոմանք. Ամենայն զօրութեանց երկնից։ 5 Տիրոջ տան բոլոր սրահներում նա երկնքի բոլոր զօրութիւնների համար զոհասեղաններ պատրաստեց, 5 Տէրոջը տանը երկու գաւիթներուն մէջ երկնքի բոլոր զօրութիւններուն սեղաններ շինեց Եւ շինեաց սեղանս ամենայն զօրութեան երկնից ^[311]յամենայն սրահս`` տանն Տեառն: 21:5: Եւ շինեաց սեղան ամենայն զօրութեան երկնից յամենայն սրահս տանն Տեառն[4023]։ [4023] Ոմանք. Ամենայն զօրութեանց երկնից։ 5 Տիրոջ տան բոլոր սրահներում նա երկնքի բոլոր զօրութիւնների համար զոհասեղաններ պատրաստեց, 5 Տէրոջը տանը երկու գաւիթներուն մէջ երկնքի բոլոր զօրութիւններուն սեղաններ շինեց zohrab-1805▾ eastern-1994▾ western am▾	21:521:5 И соорудил жертвенники всему воинству небесному на обоих дворах дома Господня, 21:5 καὶ και and; even ᾠκοδόμησεν οικοδομεω build θυσιαστήριον θυσιαστηριον altar πάσῃ πας all; every τῇ ο the δυνάμει δυναμις power; ability τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἐν εν in ταῖς ο the δυσὶν δυο two αὐλαῖς αυλη courtyard; fold οἴκου οικος home; household κυρίου κυριος lord; master 21:5 וַ wa וְ and יִּ֥בֶן yyˌiven בנה build מִזְבְּחֹ֖ות mizbᵊḥˌôṯ מִזְבֵּחַ altar לְ lᵊ לְ to כָל־ ḵol- כֹּל whole צְבָ֣א ṣᵊvˈā צָבָא service הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens בִּ bi בְּ in שְׁתֵּ֖י šᵊttˌê שְׁנַיִם two חַצְרֹ֥ות ḥaṣrˌôṯ חָצֵר court בֵּית־ bêṯ- בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 21:5. et extruxit altaria universae militiae caeli in duobus atriis templi DominiAnd he built altars for all the host of heaven, in the two courts of the temple of the Lord. 5. And he built altars for all the host of heaven in the two courts of the house of the LORD. And he built altars for all the host of heaven in the two courts of the house of the LORD: 21:5 И соорудил жертвенники всему воинству небесному на обоих дворах дома Господня, 21:5 καὶ και and; even ᾠκοδόμησεν οικοδομεω build θυσιαστήριον θυσιαστηριον altar πάσῃ πας all; every τῇ ο the δυνάμει δυναμις power; ability τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἐν εν in ταῖς ο the δυσὶν δυο two αὐλαῖς αυλη courtyard; fold οἴκου οικος home; household κυρίου κυριος lord; master 21:5 וַ wa וְ and יִּ֥בֶן yyˌiven בנה build מִזְבְּחֹ֖ות mizbᵊḥˌôṯ מִזְבֵּחַ altar לְ lᵊ לְ to כָל־ ḵol- כֹּל whole צְבָ֣א ṣᵊvˈā צָבָא service הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens בִּ bi בְּ in שְׁתֵּ֖י šᵊttˌê שְׁנַיִם two חַצְרֹ֥ות ḥaṣrˌôṯ חָצֵר court בֵּית־ bêṯ- בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 21:5. et extruxit altaria universae militiae caeli in duobus atriis templi Domini And he built altars for all the host of heaven, in the two courts of the temple of the Lord. 5. And he built altars for all the host of heaven in the two courts of the house of the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:5: in the two courts: Kg2 23:4, Kg2 23:6; Kg1 6:36, Kg1 7:12; Ch2 33:5, Ch2 33:15; Eze 40:28, Eze 40:32, Eze 40:37, Eze 40:47, Eze 42:3, Eze 43:5; Eze 44:19 John Gill And he built altars for all the host of heaven,.... Sun, moon, and stars: in the two courts of the house of the Lord; in the court of the priests, and in the court of the people; and all this must be supposed to be done, not as soon as he began to reign, but when he was grown up to man's estate, and had children, as the next verse shows; unless it can be thought that those nobles in Judah, who liked not the reformation made by Hezekiah, took the advantage of his youth, and advised him to these idolatries. Robert Jamieson, A. R. Fausset and David Brown the two courts of the house of the Lord--the court of the priests, and the large court of the people.
21:621:6: Եւ անցոյց զորդիս իւր ընդ հուր. եւ հմայէր, եւ հաւահարց լինէր. եւ արար վհուկս, եւ գէտս. եւ յաճախեաց առնել չա՛ր առաջի Տեառն առ ՚ի բարկացուցանելոյ զնա։ 6 իր որդիներին հրի միջով անցկացրեց, հմայութիւն արեց, թռչուններին նայելով գուշակութիւններ արեց, վհուկներ ու նշանագէտներ պահեց: Տիրոջ առջեւ շատ չարիքներ գործելով՝ նա բարկացրեց նրան: 6 Ու իր տղան կրակէ անցուց եւ գուշակութիւն ու հմայութիւն ըրաւ, վհուկներ ու նշանագէտներ պահեց եւ Տէրոջը առջեւ շատ չարութիւն ըրաւ ու զանիկա բարկացուց։ Եւ անցոյց ^[312]զորդիս իւր ընդ հուր, եւ հմայէր եւ հաւահարց լինէր. եւ արար վհուկս եւ գէտս. եւ յաճախեաց առնել չար առաջի Տեառն առ ի բարկացուցանելոյ զնա: 21:6: Եւ անցոյց զորդիս իւր ընդ հուր. եւ հմայէր, եւ հաւահարց լինէր. եւ արար վհուկս, եւ գէտս. եւ յաճախեաց առնել չա՛ր առաջի Տեառն առ ՚ի բարկացուցանելոյ զնա։ 6 իր որդիներին հրի միջով անցկացրեց, հմայութիւն արեց, թռչուններին նայելով գուշակութիւններ արեց, վհուկներ ու նշանագէտներ պահեց: Տիրոջ առջեւ շատ չարիքներ գործելով՝ նա բարկացրեց նրան: 6 Ու իր տղան կրակէ անցուց եւ գուշակութիւն ու հմայութիւն ըրաւ, վհուկներ ու նշանագէտներ պահեց եւ Տէրոջը առջեւ շատ չարութիւն ըրաւ ու զանիկա բարկացուց։ zohrab-1805▾ eastern-1994▾ western am▾	21:621:6 и провел сына своего чрез огонь, и гадал, и ворожил, и завел вызывателей мертвецов и волшебников; много сделал неугодного в очах Господа, чтобы прогневать Его. 21:6 καὶ και and; even διῆγεν διαγω head through; lead τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him ἐν εν in πυρὶ πυρ fire καὶ και and; even ἐκληδονίζετο κληδονιζω and; even οἰωνίζετο οιωνιζομαι and; even ἐποίησεν ποιεω do; make θελητὴν θελητης and; even γνώστας γνωστης knower; one who knows ἐπλήθυνεν πληθυνω multiply τοῦ ο the ποιεῖν ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master παροργίσαι παροργιζω enrage; provoke αὐτόν αυτος he; him 21:6 וְ wᵊ וְ and הֶעֱבִ֤יר heʕᵉvˈîr עבר pass אֶת־ ʔeṯ- אֵת [object marker] בְּנֹו֙ bᵊnˌô בֵּן son בָּ bā בְּ in † הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire וְ wᵊ וְ and עֹונֵ֣ן ʕônˈēn ענן appear וְ wᵊ וְ and נִחֵ֔שׁ niḥˈēš נחשׁ divine וְ wᵊ וְ and עָ֥שָׂה ʕˌāśā עשׂה make אֹ֖וב ʔˌôv אֹוב spirit of dead וְ wᵊ וְ and יִדְּעֹנִ֑ים yiddᵊʕōnˈîm יִדְּעֹנִי soothsayer הִרְבָּ֗ה hirbˈā רבה be many לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make הָ hā הַ the רַ֛ע rˈaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to הַכְעִֽיס׃ haḵʕˈîs כעס be discontent 21:6. et transduxit filium suum per ignem et ariolatus est et observavit auguria et fecit pythones et aruspices multiplicavit ut faceret malum coram Domino et inritaret eumAnd he made his son pass through fire: and he used divinations, and observed omens, and appointed pythons, and multiplied soothsayers, to do evil before the Lord, and to provoke him. 6. And he made his son to pass through the fire, and practised augury, and used enchantments, and dealt with them that had familiar spirits, and with wizards: he wrought much evil in the sight of the LORD, to provoke him to anger. And he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the LORD, to provoke [him] to anger: 21:6 и провел сына своего чрез огонь, и гадал, и ворожил, и завел вызывателей мертвецов и волшебников; много сделал неугодного в очах Господа, чтобы прогневать Его. 21:6 καὶ και and; even διῆγεν διαγω head through; lead τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him ἐν εν in πυρὶ πυρ fire καὶ και and; even ἐκληδονίζετο κληδονιζω and; even οἰωνίζετο οιωνιζομαι and; even ἐποίησεν ποιεω do; make θελητὴν θελητης and; even γνώστας γνωστης knower; one who knows ἐπλήθυνεν πληθυνω multiply τοῦ ο the ποιεῖν ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master παροργίσαι παροργιζω enrage; provoke αὐτόν αυτος he; him 21:6 וְ wᵊ וְ and הֶעֱבִ֤יר heʕᵉvˈîr עבר pass אֶת־ ʔeṯ- אֵת [object marker] בְּנֹו֙ bᵊnˌô בֵּן son בָּ bā בְּ in † הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire וְ wᵊ וְ and עֹונֵ֣ן ʕônˈēn ענן appear וְ wᵊ וְ and נִחֵ֔שׁ niḥˈēš נחשׁ divine וְ wᵊ וְ and עָ֥שָׂה ʕˌāśā עשׂה make אֹ֖וב ʔˌôv אֹוב spirit of dead וְ wᵊ וְ and יִדְּעֹנִ֑ים yiddᵊʕōnˈîm יִדְּעֹנִי soothsayer הִרְבָּ֗ה hirbˈā רבה be many לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make הָ hā הַ the רַ֛ע rˈaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to הַכְעִֽיס׃ haḵʕˈîs כעס be discontent 21:6. et transduxit filium suum per ignem et ariolatus est et observavit auguria et fecit pythones et aruspices multiplicavit ut faceret malum coram Domino et inritaret eum And he made his son pass through fire: and he used divinations, and observed omens, and appointed pythons, and multiplied soothsayers, to do evil before the Lord, and to provoke him. 6. And he made his son to pass through the fire, and practised augury, and used enchantments, and dealt with them that had familiar spirits, and with wizards: he wrought much evil in the sight of the LORD, to provoke him to anger. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 21:6: Made his son pass through the fire - Consecrated him to Moloch. Observed times - ועונן veonen; he practiced divination by the clouds; by observing their course at particular times, their different kinds, contrary directions, etc., etc. Used enchantments - ונחש venichesh; he used incantations, spells, and charms. Dealt with familiar spirits - ועשה אוב veasah ob; he was a necromancer; was a raiser of spirits, whom he endeavored to press into his service; he had a Python. And wizards - וידענים veyiddeonim; the knowing ones, the white witches, and such like; see on Lev 19:26-31 (note), where most of these terms are particularly explained and illustrated. 4 Kings (2 Kings) 21:7 Albert Barnes: Notes on the Bible - 1834 21:6: On the meaning of the phrase "passing through the fire," see Kg2 16:3, and Lev 20:2-5. To "observe times" was forbidden in the Law (marginal references), and was no doubt among the modes of divination practiced by the Canaanite nations. It has been explained as, (1) Predicting from the state of the clouds and atmosphere; (2) Fascination with the eye; (3) Watching and catching at chance words as ominous. Dealt with familiar spirits - This practice was forbidden by Moses Lev 19:31 under the penalty of death Lev 20:27. Its nature is best learned from Saul's visit to the witch of Endor (Sa1 28:7, etc.). Wizards - "Wizards" - literally, "wise men" - are always joined with those who have familiar spirits. Probably they were a sort of necromancers. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:6: am 3321, bc 683 he made: Kg2 16:3, Kg2 17:17; Lev 18:21, Lev 20:2, Lev 20:3; Ch2 28:3, Ch2 33:6; Mic 6:7 observed times: Lev 19:26, Lev 19:31; Deu 18:10-14 familiar: Ch1 10:13; Isa 8:19, Isa 19:3; Act 16:16 wrought: Kg2 24:3, Kg2 24:4; Gen 13:13 Geneva 1599 And he made his son (a) pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the LORD, to provoke [him] to anger. (a) Read (4Kings 16:3). John Gill And he made his son pass through the fire,.... To Molech, after the manner of the old Canaanites and Phoenicians; his son Amon, that succeeded him, and other children, as appears from 2Chron 33:6, where mention is made of the place where it was done, the valley of the son of Hinnom: and observed times; lucky or unlucky, which was judged of by omens, and by the position of the stars: and used enchantments, and dealt with familiar spirits and wizards; to get knowledge of things to come; all which are forbid and condemned by the law of Moses; see Deut 18:10, he wrought much wickedness in the sight of the Lord, to provoke him to anger; in all those evils before mentioned, which were very abominable in the sight of God. John Wesley Through the fire - Between two fires, by which he dedicated him to Molock, in contempt of the seal of circumcision by which he had been dedicated to God. Times - Lucky, or unlucky days according to the superstitious practice of the heathens. Robert Jamieson, A. R. Fausset and David Brown made his son pass through the fire--(See on 4Kings 16:3). observed times--from an observation of the clouds. used enchantments--jugglery and spells. dealt with familiar spirits--Septuagint, "ventriloquists," who pretended to ask counsel of a familiar spirit and gave the response received from him to others. and wizards--wise or knowing ones, who pretended to reveal secrets, to recover things lost and hidden treasure, and to interpret dreams. A great influx of these impostors had, at various times, poured from Chaldea into the land of Israel to pursue their gainful occupations, especially during the reigns of the latter kings; and Manasseh was not only their liberal patron, but zealous to appear himself an adept in the arts. He raised them to be an influential class at his court, as they were in that of Assyria and Babylon, where nothing was done till they had ascertained the lucky hour and were promised a happy issue.
21:721:7: Եւ եդ զդրօշեալս անտառաց ՚ի տան Տեառն. զորմէ ասաց Տէր ցԴաւիթ եւ ցՍողոմոն որդի նորա, թէ ՚ի տանս յայսմիկ եւ յԵրուսաղէմ զոր ընտրեցի յամենայն ցեղից Իսրայէլի, եդի՛ց զանուն իմ յաւիտեան[4024]. [4024] Բազումք. Եւ ցՍողոմոն ցորդի նորա։ 7 Նա Աստարոթի կուռքերի արձաններ տեղադրեց Տիրոջ տանը, որի համար Տէրն ասել էր Դաւթին ու նրա որդի Սողոմոնին, թէ՝ «Իմ անունը յաւիտեան դնելու եմ այս տան մէջ, Իսրայէլի բոլոր ցեղերի միջից իմ ընտրած Երուսաղէմի մէջ, 7 Իր շինած Աստարովթի կուռքը իր տանը մէջ դրաւ, որուն համար Տէրը Դաւիթին ու անոր որդիին Սողոմոնին ըսեր էր. «Իմ անունս այս տանը մէջ ու Իսրայէլի բոլոր ցեղերէն իմ ընտրած Երուսաղէմիս մէջ պիտի դնեմ յաւիտեան Եւ եդ ^[313]զդրօշեալս անտառաց ի տան Տեառն``, զորմէ ասաց Տէր ցԴաւիթ եւ ցՍողոմոն որդի նորա, թէ` Ի տանս յայսմիկ եւ յԵրուսաղէմ զոր ընտրեցի յամենայն ցեղիցն Իսրայելի` եդից զանուն իմ յաւիտեան: 21:7: Եւ եդ զդրօշեալս անտառաց ՚ի տան Տեառն. զորմէ ասաց Տէր ցԴաւիթ եւ ցՍողոմոն որդի նորա, թէ ՚ի տանս յայսմիկ եւ յԵրուսաղէմ զոր ընտրեցի յամենայն ցեղից Իսրայէլի, եդի՛ց զանուն իմ յաւիտեան[4024]. [4024] Բազումք. Եւ ցՍողոմոն ցորդի նորա։ 7 Նա Աստարոթի կուռքերի արձաններ տեղադրեց Տիրոջ տանը, որի համար Տէրն ասել էր Դաւթին ու նրա որդի Սողոմոնին, թէ՝ «Իմ անունը յաւիտեան դնելու եմ այս տան մէջ, Իսրայէլի բոլոր ցեղերի միջից իմ ընտրած Երուսաղէմի մէջ, 7 Իր շինած Աստարովթի կուռքը իր տանը մէջ դրաւ, որուն համար Տէրը Դաւիթին ու անոր որդիին Սողոմոնին ըսեր էր. «Իմ անունս այս տանը մէջ ու Իսրայէլի բոլոր ցեղերէն իմ ընտրած Երուսաղէմիս մէջ պիտի դնեմ յաւիտեան zohrab-1805▾ eastern-1994▾ western am▾	21:721:7 И поставил истукан Астарты, который сделал в доме, о котором говорил Господь Давиду и Соломону, сыну его: 21:7 καὶ και and; even ἔθηκεν τιθημι put; make τὸ ο the γλυπτὸν γλυπτος the ἄλσους αλσος in τῷ ο the οἴκῳ οικος home; household ᾧ ος who; what εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even πρὸς προς to; toward Σαλωμων σαλωμων the υἱὸν υιος son αὐτοῦ αυτος he; him ἐν εν in τῷ ο the οἴκῳ οικος home; household τούτῳ ουτος this; he καὶ και and; even ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ᾗ ος who; what ἐξελεξάμην εκλεγω select; choose ἐκ εκ from; out of πασῶν πας all; every φυλῶν φυλη tribe Ισραηλ ισραηλ.1 Israel καὶ και and; even θήσω τιθημι put; make τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐκεῖ εκει there εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever 21:7 וַ wa וְ and יָּ֕שֶׂם yyˈāśem שׂים put אֶת־ ʔeṯ- אֵת [object marker] פֶּ֥סֶל pˌesel פֶּסֶל idol הָ hā הַ the אֲשֵׁרָ֖ה ʔᵃšērˌā אֲשֵׁרָה asherah אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֑ה ʕāśˈā עשׂה make בַּ ba בְּ in † הַ the בַּ֗יִת bbˈayiṯ בַּיִת house אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to דָּוִד֙ dāwˌiḏ דָּוִד David וְ wᵊ וְ and אֶל־ ʔel- אֶל to שְׁלֹמֹ֣ה šᵊlōmˈō שְׁלֹמֹה Solomon בְנֹ֔ו vᵊnˈô בֵּן son בַּ ba בְּ in † הַ the בַּ֨יִת bbˌayiṯ בַּיִת house הַ ha הַ the זֶּ֜ה zzˈeh זֶה this וּ û וְ and בִ vi בְּ in ירוּשָׁלִַ֗ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] בָּחַ֨רְתִּי֙ bāḥˈartî בחר examine מִ mi מִן from כֹּל֙ kkˌōl כֹּל whole שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אָשִׂ֥ים ʔāśˌîm שׂים put אֶת־ ʔeṯ- אֵת [object marker] שְׁמִ֖י šᵊmˌî שֵׁם name לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity 21:7. posuit quoque idolum luci quem fecerat in templo Domini super quo locutus est Dominus ad David et ad Salomonem filium eius in templo hoc et in Hierusalem quam elegi de cunctis tribubus Israhel ponam nomen meum in sempiternumHe set also an idol of the grove, which he had made, in the temple of the Lord: concerning which the Lord said to David, and to Solomon his son: In this temple, and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my name for ever. 7. And he set the graven image of Asherah, that he had made, in the house of which the LORD said to David and to Solomon his son, In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, will I put my name for ever: And he set a graven image of the grove that he had made in the house, of which the LORD said to David, and to Solomon his son, In this house, and in Jerusalem, which I have chosen out of all tribes of Israel, will I put my name for ever: 21:7 И поставил истукан Астарты, который сделал в доме, о котором говорил Господь Давиду и Соломону, сыну его: <<в доме сем и в Иерусалиме, который Я избрал из всех колен Израилевых, Я полагаю имя Мое на век; 21:7 καὶ και and; even ἔθηκεν τιθημι put; make τὸ ο the γλυπτὸν γλυπτος the ἄλσους αλσος in τῷ ο the οἴκῳ οικος home; household ᾧ ος who; what εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even πρὸς προς to; toward Σαλωμων σαλωμων the υἱὸν υιος son αὐτοῦ αυτος he; him ἐν εν in τῷ ο the οἴκῳ οικος home; household τούτῳ ουτος this; he καὶ και and; even ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ᾗ ος who; what ἐξελεξάμην εκλεγω select; choose ἐκ εκ from; out of πασῶν πας all; every φυλῶν φυλη tribe Ισραηλ ισραηλ.1 Israel καὶ και and; even θήσω τιθημι put; make τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐκεῖ εκει there εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever 21:7 וַ wa וְ and יָּ֕שֶׂם yyˈāśem שׂים put אֶת־ ʔeṯ- אֵת [object marker] פֶּ֥סֶל pˌesel פֶּסֶל idol הָ hā הַ the אֲשֵׁרָ֖ה ʔᵃšērˌā אֲשֵׁרָה asherah אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֑ה ʕāśˈā עשׂה make בַּ ba בְּ in † הַ the בַּ֗יִת bbˈayiṯ בַּיִת house אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to דָּוִד֙ dāwˌiḏ דָּוִד David וְ wᵊ וְ and אֶל־ ʔel- אֶל to שְׁלֹמֹ֣ה šᵊlōmˈō שְׁלֹמֹה Solomon בְנֹ֔ו vᵊnˈô בֵּן son בַּ ba בְּ in † הַ the בַּ֨יִת bbˌayiṯ בַּיִת house הַ ha הַ the זֶּ֜ה zzˈeh זֶה this וּ û וְ and בִ vi בְּ in ירוּשָׁלִַ֗ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] בָּחַ֨רְתִּי֙ bāḥˈartî בחר examine מִ mi מִן from כֹּל֙ kkˌōl כֹּל whole שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אָשִׂ֥ים ʔāśˌîm שׂים put אֶת־ ʔeṯ- אֵת [object marker] שְׁמִ֖י šᵊmˌî שֵׁם name לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity 21:7. posuit quoque idolum luci quem fecerat in templo Domini super quo locutus est Dominus ad David et ad Salomonem filium eius in templo hoc et in Hierusalem quam elegi de cunctis tribubus Israhel ponam nomen meum in sempiternum He set also an idol of the grove, which he had made, in the temple of the Lord: concerning which the Lord said to David, and to Solomon his son: In this temple, and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my name for ever. 7. And he set the graven image of Asherah, that he had made, in the house of which the LORD said to David and to Solomon his son, In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, will I put my name for ever: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 21:7: He set a graven image of the grove that he had made in the house - Every one may see that Asherah here must signify an idol, and not a grove; and for the proof of this see the observations at the end of the chapter, Kg2 21:26 (note). 4 Kings (2 Kings) 21:8 Albert Barnes: Notes on the Bible - 1834 21:7: A graven image of the grove - Rather, "the carved work of the Asherah." This Asherah which Manasseh placed in the very temple itself, from where it was afterward taken by Josiah to be destroyed Kg2 23:6. Such a profanation was beyond anything that had been done either by Athaliah Kg2 11:18, or by Ahaz Kg2 16:14-18; Ch2 29:5-7. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:7: am 3306-3327, bc 698-677 he set: Kg2 23:6; Ch2 33:7, Ch2 33:15 In this house: Kg2 21:4, Kg2 23:27; Sa2 7:13; Kg1 8:29, Kg1 8:44, Kg1 9:3, Kg1 9:7; Ch2 7:12, Ch2 7:16, Ch2 7:20; Neh 1:9; Psa 74:2, Psa 78:68, Psa 78:69, Psa 132:13, Psa 132:14; Jer 32:34 John Gill Which was either an image that had been placed in a grove planted by him, and now removed into the house or temple of the Lord; or, as some think, this was a representation of a grove, a carved grove of gold or silver, in the midst of which an image was placed in the temple; though what Selden observes (b), seems best of all, that this was an image of Asherah, as in the original text; that is, of Astarte or Ashtoreth, the goddess of the Zidonians, 3Kings 11:5, the same the Phoenicians are said to call Astroarche, and affirm it to be the moon (c): in 2Chron 33:7 it is called a carved image the idol he had made; and an Arabic writer (d) says, it had four faces, which seems to be a figure of the cherubim; but, according to Suidas (e), it was the statue of Jupiter, who also says it had four faces: of which the Lord said to David, and to Solomon his son: that is, of which house or temple: in this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, will I put my name forever; see 3Kings 8:29; see Gill on 4Kings 21:3. (b) De Dis Syris, Syntagm. 2. c. 2. p. 233. (c) Herodian. l. 5. c. 15. (d) Abulpharag. Hist. Dynast. Dyn. 3. p. 66. (e) In voce John Wesley An image - The image of that Baal which was worshipped in the grove. Robert Jamieson, A. R. Fausset and David Brown And he set a graven image--The placing of the Asherah within the precincts of the temple, which was dedicated to the worship of the true God, is dwelt upon as the most aggravated outrage of the royal idolater.
21:821:8: եւ ո՛չ յաւելից շարժել զոտն Իսրայէլի յերկրէդ զոր ետու հարց նոցա. ոյք զգուշանայցեն առնել զամենայն որ ինչ պատուիրեցի նոցա, եւ ըստ ամենայն պատուիրանի բանին զոր պատուիրեաց նոցա ծառայ իմ Մովսէս, եւ ո՛չ լուան[4025]։ [4025] Այլք. Ըստ ամենայն պատուիրանին, զոր պատուիրեաց։ 8 Իսրայէլի ոտքը դուրս պիտի չգայ այս երկրից, որը նրա հայրերին եմ տուել, միայն թէ նրանք իմ բոլոր պատուիրաններն ու իմ ծառայ Մովսէսի պատուիրած բոլոր օրէնքներն զգուշութեամբ կատարեն»: Սակայն նրանք չլսեցին. 8 Եւ Իսրայէլի ոտքը անգամ մըն ալ պիտի չշարժեմ այդ երկրէն, որ անոնց հայրերուն տուի. միայն թէ անոնք իմ բոլոր պատուիրանքներս ու իմ Մովսէս ծառայիս անոնց պատուիրած բոլոր օրէնքը զգուշութեամբ գործադրեն»։ եւ ոչ յաւելից շարժել զոտն Իսրայելի յերկրէդ զոր ետու հարց նոցա, ^[314]որք զգուշանայցեն առնել զամենայն որ ինչ պատուիրեցի նոցա ըստ ամենայն պատուիրանին զոր պատուիրեաց նոցա ծառայ իմ Մովսէս: 21:8: եւ ո՛չ յաւելից շարժել զոտն Իսրայէլի յերկրէդ զոր ետու հարց նոցա. ոյք զգուշանայցեն առնել զամենայն որ ինչ պատուիրեցի նոցա, եւ ըստ ամենայն պատուիրանի բանին զոր պատուիրեաց նոցա ծառայ իմ Մովսէս, եւ ո՛չ լուան[4025]։ [4025] Այլք. Ըստ ամենայն պատուիրանին, զոր պատուիրեաց։ 8 Իսրայէլի ոտքը դուրս պիտի չգայ այս երկրից, որը նրա հայրերին եմ տուել, միայն թէ նրանք իմ բոլոր պատուիրաններն ու իմ ծառայ Մովսէսի պատուիրած բոլոր օրէնքներն զգուշութեամբ կատարեն»: Սակայն նրանք չլսեցին. 8 Եւ Իսրայէլի ոտքը անգամ մըն ալ պիտի չշարժեմ այդ երկրէն, որ անոնց հայրերուն տուի. միայն թէ անոնք իմ բոլոր պատուիրանքներս ու իմ Մովսէս ծառայիս անոնց պատուիրած բոլոր օրէնքը զգուշութեամբ գործադրեն»։ zohrab-1805▾ eastern-1994▾ western am▾	21:821:8 и не дам впредь выступить ноге Израильтянина из земли, которую Я дал отцам их, если только они будут стараться поступать согласно со всем тем, что Я повелел им, и со всем законом, который заповедал им раб Мой Моисей>>. 21:8 καὶ και and; even οὐ ου not προσθήσω προστιθημι add; continue τοῦ ο the σαλεῦσαι σαλευω sway; rock τὸν ο the πόδα πους foot; pace Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away τῆς ο the γῆς γη earth; land ἧς ος who; what ἔδωκα διδωμι give; deposit τοῖς ο the πατράσιν πατηρ father αὐτῶν αυτος he; him οἵτινες οστις who; that φυλάξουσιν φυλασσω guard; keep πάντα πας all; every ὅσα οσος as much as; as many as ἐνετειλάμην εντελλομαι direct; enjoin κατὰ κατα down; by πᾶσαν πας all; every τὴν ο the ἐντολήν εντολη direction; injunction ἣν ος who; what ἐνετείλατο εντελλομαι direct; enjoin αὐτοῖς αυτος he; him ὁ ο the δοῦλός δουλος subject μου μου of me; mine Μωυσῆς μωσευς Mōseus; Mosefs 21:8 וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֹסִ֗יף ʔōsˈîf יסף add לְ lᵊ לְ to הָנִיד֙ hānîḏ נוד waver רֶ֣גֶל rˈeḡel רֶגֶל foot יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel מִן־ min- מִן from הָ֣ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֖תִּי nāṯˌattî נתן give לַֽ lˈa לְ to אֲבֹותָ֑ם ʔᵃvôṯˈām אָב father רַ֣ק׀ rˈaq רַק only אִם־ ʔim- אִם if יִשְׁמְר֣וּ yišmᵊrˈû שׁמר keep לַ la לְ to עֲשֹׂ֗ות ʕᵃśˈôṯ עשׂה make כְּ kᵊ כְּ as כֹל֙ ḵˌōl כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוִּיתִ֔ים ṣiwwîṯˈîm צוה command וּ û וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הַ֨ hˌa הַ the תֹּורָ֔ה ttôrˈā תֹּורָה instruction אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command אֹתָ֖ם ʔōṯˌām אֵת [object marker] עַבְדִּ֥י ʕavdˌî עֶבֶד servant מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses 21:8. et ultra non faciam commoveri pedem Israhel de terra quam dedi patribus eorum sic tamen si custodierint opere omnia quae praecepi eis et universam legem quam mandavit eis servus meus MosesAnd I will no more make the feet of Israel to be moved out of the land, which I gave to their fathers: only if they will observe to do all that I have commanded them, according to the law which my servant Moses commanded them. 8. neither will I cause the feet of Israel to wander any more out of the land which I gave their fathers; if only they will observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them. Neither will I make the feet of Israel move any more out of the land which I gave their fathers; only if they will observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them: 21:8 и не дам впредь выступить ноге Израильтянина из земли, которую Я дал отцам их, если только они будут стараться поступать согласно со всем тем, что Я повелел им, и со всем законом, который заповедал им раб Мой Моисей>>. 21:8 καὶ και and; even οὐ ου not προσθήσω προστιθημι add; continue τοῦ ο the σαλεῦσαι σαλευω sway; rock τὸν ο the πόδα πους foot; pace Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away τῆς ο the γῆς γη earth; land ἧς ος who; what ἔδωκα διδωμι give; deposit τοῖς ο the πατράσιν πατηρ father αὐτῶν αυτος he; him οἵτινες οστις who; that φυλάξουσιν φυλασσω guard; keep πάντα πας all; every ὅσα οσος as much as; as many as ἐνετειλάμην εντελλομαι direct; enjoin κατὰ κατα down; by πᾶσαν πας all; every τὴν ο the ἐντολήν εντολη direction; injunction ἣν ος who; what ἐνετείλατο εντελλομαι direct; enjoin αὐτοῖς αυτος he; him ὁ ο the δοῦλός δουλος subject μου μου of me; mine Μωυσῆς μωσευς Mōseus; Mosefs 21:8 וְ wᵊ וְ and לֹ֣א lˈō לֹא not אֹסִ֗יף ʔōsˈîf יסף add לְ lᵊ לְ to הָנִיד֙ hānîḏ נוד waver רֶ֣גֶל rˈeḡel רֶגֶל foot יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel מִן־ min- מִן from הָ֣ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֖תִּי nāṯˌattî נתן give לַֽ lˈa לְ to אֲבֹותָ֑ם ʔᵃvôṯˈām אָב father רַ֣ק׀ rˈaq רַק only אִם־ ʔim- אִם if יִשְׁמְר֣וּ yišmᵊrˈû שׁמר keep לַ la לְ to עֲשֹׂ֗ות ʕᵃśˈôṯ עשׂה make כְּ kᵊ כְּ as כֹל֙ ḵˌōl כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוִּיתִ֔ים ṣiwwîṯˈîm צוה command וּ û וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הַ֨ hˌa הַ the תֹּורָ֔ה ttôrˈā תֹּורָה instruction אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command אֹתָ֖ם ʔōṯˌām אֵת [object marker] עַבְדִּ֥י ʕavdˌî עֶבֶד servant מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses 21:8. et ultra non faciam commoveri pedem Israhel de terra quam dedi patribus eorum sic tamen si custodierint opere omnia quae praecepi eis et universam legem quam mandavit eis servus meus Moses And I will no more make the feet of Israel to be moved out of the land, which I gave to their fathers: only if they will observe to do all that I have commanded them, according to the law which my servant Moses commanded them. 8. neither will I cause the feet of Israel to wander any more out of the land which I gave their fathers; if only they will observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 21:8: Neither will I make the feet of Israel - Had they been faithful to God's testimonies they never had gone into captivity, and should even at this day have been in possession of the promised land. 4 Kings (2 Kings) 21:9 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:8: will I make: Kg2 18:11; Sa2 7:10; Ch1 17:9; Ch2 33:8 only if they: Lev 26:3-13; Deu 5:28, Deu 5:29, Deu 28:1-14; Jos 23:11-13; Psa 37:3, Psa 81:11-16; Isa 1:19; Jer 7:3-7, Jer 7:23, Jer 17:20-27; Eze 22:2-16, Eze 33:25-29 Geneva 1599 Neither will I make the feet of Israel move any more out of the land which I gave their fathers; only if they will (b) observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them. (b) Therefore seeing they did not obey the commandment of God, they were justly cast from the land which they had only on condition. John Gill Neither will I make the feet of Israel move any more out of the land which I gave their fathers,.... Or suffer them to be carried captive into another land, as in the times of the judges; that is, on the following condition: only if they will observe to do according to all the law that my servant Moses commanded them by obedience to which they had the tenure of the land of Canaan, Is 1:19. Robert Jamieson, A. R. Fausset and David Brown Neither will I make the feet of Israel move . . . out of the land which I gave their fathers--alluding to the promise (2Kings 7:10). only if they will observe, &c.--This condition was expressed from the first plantation of Israel in Canaan. But that people not only did not keep it, but through the pernicious influence of Manasseh, were seduced into greater excesses of idolatrous corruption than even the original Canaanites.
21:921:9: Եւ մոլորեցոյց զնոսա Մանասէ առնել չա՛ր առաջի Տեառն՝ առաւե՛լ քան զազգսն՝ զորս ապականեաց Տէր յերեսաց որդւոցն Իսրայէլի։ 9 Մանասէն մոլորեցրեց նրանց, եւ նրանք չարիք գործեցին Տիրոջ առաջ շատ աւելի քան այն ազգերը, որոնց հալածել էր Տէրը իսրայէլացիների առջեւից: 9 Բայց անոնք մտիկ չըրին ու Մանասէ այնպէս մոլորեցուց զանոնք, որ Տէրոջը Իսրայէլի որդիներուն առջեւէն կորսնցուցած ազգերէն աւելի չարութիւն ըրին։ Եւ ոչ լուան. եւ մոլորեցոյց զնոսա Մանասէ առնել չար ^[315]առաջի Տեառն`` առաւել քան զազգսն զորս ապականեաց Տէր յերեսաց որդւոցն Իսրայելի: 21:9: Եւ մոլորեցոյց զնոսա Մանասէ առնել չա՛ր առաջի Տեառն՝ առաւե՛լ քան զազգսն՝ զորս ապականեաց Տէր յերեսաց որդւոցն Իսրայէլի։ 9 Մանասէն մոլորեցրեց նրանց, եւ նրանք չարիք գործեցին Տիրոջ առաջ շատ աւելի քան այն ազգերը, որոնց հալածել էր Տէրը իսրայէլացիների առջեւից: 9 Բայց անոնք մտիկ չըրին ու Մանասէ այնպէս մոլորեցուց զանոնք, որ Տէրոջը Իսրայէլի որդիներուն առջեւէն կորսնցուցած ազգերէն աւելի չարութիւն ըրին։ zohrab-1805▾ eastern-1994▾ western am▾	21:921:9 Но они не послушались; и совратил их Манассия до того, что они поступали хуже тех народов, которых истребил Господь от лица сынов Израилевых. 21:9 καὶ και and; even οὐκ ου not ἤκουσαν ακουω hear καὶ και and; even ἐπλάνησεν πλαναω mislead; wander αὐτοὺς αυτος he; him Μανασσης μανασσης Manassēs; Manassis τοῦ ο the ποιῆσαι ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master ὑπὲρ υπερ over; for τὰ ο the ἔθνη εθνος nation; caste ἃ ος who; what ἠφάνισεν αφανιζω obscure; hide κύριος κυριος lord; master ἐκ εκ from; out of προσώπου προσωπον face; ahead of υἱῶν υιος son Ισραηλ ισραηλ.1 Israel 21:9 וְ wᵊ וְ and לֹ֖א lˌō לֹא not שָׁמֵ֑עוּ šāmˈēʕû שׁמע hear וַ wa וְ and יַּתְעֵ֤ם yyaṯʕˈēm תעה err מְנַשֶּׁה֙ mᵊnaššˌeh מְנַשֶּׁה Manasseh לַ la לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רָ֔ע rˈāʕ רַע evil מִן־ min- מִן from הַ֨ hˌa הַ the גֹּויִ֔ם ggôyˈim גֹּוי people אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] הִשְׁמִ֣יד hišmˈîḏ שׁמד destroy יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 21:9. illi vero non audierunt sed seducti sunt a Manasse ut facerent malum super gentes quas contrivit Dominus a facie filiorum IsrahelBut they hearkened not: but were seduced by Manasses, to do evil more than the nations which the Lord destroyed before the children of Israel. 9. But they hearkened not: and Manasseh seduced them to do that which is evil more than did the nations, whom the LORD destroyed before the children of Israel. But they hearkened not: and Manasseh seduced them to do more evil than did the nations whom the LORD destroyed before the children of Israel: 21:9 Но они не послушались; и совратил их Манассия до того, что они поступали хуже тех народов, которых истребил Господь от лица сынов Израилевых. 21:9 καὶ και and; even οὐκ ου not ἤκουσαν ακουω hear καὶ και and; even ἐπλάνησεν πλαναω mislead; wander αὐτοὺς αυτος he; him Μανασσης μανασσης Manassēs; Manassis τοῦ ο the ποιῆσαι ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master ὑπὲρ υπερ over; for τὰ ο the ἔθνη εθνος nation; caste ἃ ος who; what ἠφάνισεν αφανιζω obscure; hide κύριος κυριος lord; master ἐκ εκ from; out of προσώπου προσωπον face; ahead of υἱῶν υιος son Ισραηλ ισραηλ.1 Israel 21:9 וְ wᵊ וְ and לֹ֖א lˌō לֹא not שָׁמֵ֑עוּ šāmˈēʕû שׁמע hear וַ wa וְ and יַּתְעֵ֤ם yyaṯʕˈēm תעה err מְנַשֶּׁה֙ mᵊnaššˌeh מְנַשֶּׁה Manasseh לַ la לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רָ֔ע rˈāʕ רַע evil מִן־ min- מִן from הַ֨ hˌa הַ the גֹּויִ֔ם ggôyˈim גֹּוי people אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] הִשְׁמִ֣יד hišmˈîḏ שׁמד destroy יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 21:9. illi vero non audierunt sed seducti sunt a Manasse ut facerent malum super gentes quas contrivit Dominus a facie filiorum Israhel But they hearkened not: but were seduced by Manasses, to do evil more than the nations which the Lord destroyed before the children of Israel. 9. But they hearkened not: and Manasseh seduced them to do that which is evil more than did the nations, whom the LORD destroyed before the children of Israel. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 21:9: Seduced them to do more evil - He did all he could to pervert the national character, and totally destroy the worship of the true God; and he succeeded. 4 Kings (2 Kings) 21:10 Albert Barnes: Notes on the Bible - 1834 21:9: During the long reign of Manasseh idolatry in all manner of varied forms took a hold upon the Jewish people such as had never been known before. Compare Jer 7:18, Jer 7:31; Eze 23:37; Zep 1:5. The corruption of morals kept pace with the degradation of religion. Compare Kg2 23:7; Zep 3:1-3; Jer 2:8; Jer 5:1. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:9: they hearkened: Ch2 36:16; Ezr 9:10, Ezr 9:11; Neh 9:26, Neh 9:29, Neh 9:30; Psa 81:10; Dan 9:6, Dan 9:10, Dan 9:11; Luk 13:34; Joh 15:22; Jam 4:17 seduced: Kg1 14:16; Ch2 33:9; Psa 12:8; Pro 29:12; Hos 5:11; Rev 2:20 more evil: Eze 16:47, Eze 16:51, Eze 16:52 John Gill But they hearkened not,.... To the voice of God in his law by Moses, and were not obedient to it: and Manasseh seduced them to do more evil than did the nations whom the Lord destroyed before the children of Israel: he set up more idols, and drew the people into more and greater idolatries, than the old Canaanites; and these were the more aggravated by having a law given to them, and prophets sent to instruct them in it, and by the benefits and blessings bestowed upon them by the lawgiver, which laid them under greater obligations to him; see Jer 2:11. John Wesley More evil - Partly, because they were not contented with those idols which the Canaanites worshipped, but either invented, or borrowed from other nations many new idols, and partly, because as their light was far more clear, their obligations to God infinitely higher, and their helps against idolatry much stronger than the Canaanites had; so their sins, though the same in kind, were unspeakably worse in respect of these dreadful aggravations.
21:1021:10: Եւ խօսեցաւ Տէր ՚ի ձեռն ծառայից իւրոց մարգարէից՝ եւ ասէ. 10 Տէրը խօսելով իր ծառայ մարգարէների միջոցով՝ ասաց. 10 Տէրը իր ծառաներուն եւ մարգարէներուն միջոցով խօսեցաւ ըսելով. Եւ խօսեցաւ Տէր ի ձեռն ծառայից իւրոց մարգարէից` եւ ասէ: 21:10: Եւ խօսեցաւ Տէր ՚ի ձեռն ծառայից իւրոց մարգարէից՝ եւ ասէ. 10 Տէրը խօսելով իր ծառայ մարգարէների միջոցով՝ ասաց. 10 Տէրը իր ծառաներուն եւ մարգարէներուն միջոցով խօսեցաւ ըսելով. zohrab-1805▾ eastern-1994▾ western am▾	21:1021:10 И говорил Господь чрез рабов Своих пророков и сказал: 21:10 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ἐν εν in χειρὶ χειρ hand δούλων δουλος subject αὐτοῦ αυτος he; him τῶν ο the προφητῶν προφητης prophet λέγων λεγω tell; declare 21:10 וַ wa וְ and יְדַבֵּ֧ר yᵊḏabbˈēr דבר speak יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand עֲבָדָ֥יו ʕᵃvāḏˌāʸw עֶבֶד servant הַ ha הַ the נְּבִיאִ֖ים nnᵊvîʔˌîm נָבִיא prophet לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 21:10. locutusque est Dominus in manu servorum suorum prophetarum dicensAnd the Lord spoke in the hand of his servants, the prophets, saying: 10. And the LORD spake by his servants the prophets, saying, And the LORD spake by his servants the prophets, saying: 21:10 И говорил Господь чрез рабов Своих пророков и сказал: 21:10 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ἐν εν in χειρὶ χειρ hand δούλων δουλος subject αὐτοῦ αυτος he; him τῶν ο the προφητῶν προφητης prophet λέγων λεγω tell; declare 21:10 וַ wa וְ and יְדַבֵּ֧ר yᵊḏabbˈēr דבר speak יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand עֲבָדָ֥יו ʕᵃvāḏˌāʸw עֶבֶד servant הַ ha הַ the נְּבִיאִ֖ים nnᵊvîʔˌîm נָבִיא prophet לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 21:10. locutusque est Dominus in manu servorum suorum prophetarum dicens And the Lord spoke in the hand of his servants, the prophets, saying: 10. And the LORD spake by his servants the prophets, saying, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10-16: Манассия заявил себя не только ревностным язычником, но и жестоким тираном, царствование которого впервые в библейско-еврейской истории ознаменовалось мученичеством за религию Иеговы. Стражи дома Израиля - пророки не молчали и в это мрачное время упадка религии просвещения, развития народа Божия: несмотря на противодействие ложных пророков (Ис. XXX:10; LVI:10; LVII:1-4; Мих. III:3-4): они возвещали грозные определения суда Божия на царство Иудейское, в которых судьба последнего совершенно приравнивалась (ср. блаж. Феодорит, вопр. 54) постигшей уже царство Израильское, ст. 12-13, (ср. 1: Цар. III:11; Иep XIX:3; Ам. VII:7, 17): "веревка и отвес орудия, употребляемые для правильности размера. Угрожая измерять Иерусалим тою же веревкою и отвесом, каким измерен Шомерон, Иегова открывает, что Иерусалим подвергнется таким же бедствиям, как и Шомерон" (проф. Гуляев, с. 369) "Остаток удела Иеговы" (ст. 14), т. е. Иудейское царство, состоящее только из двух колен, будет оставлен Иеговой, и, как такой, подвергнется расхищению и разграблению со стороны других народов (сн. Иc. XLII:22). Ответом на пророческие обличения со стороны Манассии явился кровавый террор: Иерусалим от края до края залит был потоками невинной, мученической крови (ст. 16, сн. И. Флав. Древн. X, 3, 1). По иудейской традиции (Gemara, Jebamoth 4, 13; Sanhedr. f. 103), усвоенной некоторыми церковными учителями (Tertullian. de patiente 14. Augustin. de civitate Dei 18, 24), при Манассии, умер мученической смертью и великий пророк Исаия, будучи перепилен деревянной пилой (ср. Евр. XI:37; блаж. Феодорит, вопр. 54), из Библии, правда, неизвестно, проходил ли Исаия пророческое служение и при Манассии (ср. Ис. I:1, где последним царем иудейским назван Езекия, а Манассия не упомянут); но древность традиции несомненна, ей принадлежит и внутренняя идеальная достоверность. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Manasseh's Ruin Foretold. B. C. 643. 10 And the LORD spake by his servants the prophets, saying, 11 Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols: 12 Therefore thus saith the LORD God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. 13 And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. 14 And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; 15 Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 16 Moreover Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another; beside his sin wherewith he made Judah to sin, in doing that which was evil in the sight of the LORD. 17 Now the rest of the acts of Manasseh, and all that he did, and his sin that he sinned, are they not written in the book of the chronicles of the kings of Judah? 18 And Manasseh slept with his fathers, and was buried in the garden of his own house, in the garden of Uzza: and Amon his son reigned in his stead. Here is the doom of Judah and Jerusalem read, and it is heavy doom. The prophets were sent, in the first place, to teach them the knowledge of God, to remind them of their duty and direct them in it. If they succeeded not in that, their next work was to reprove them for their sins, and to set them in view before them, that they might repent and reform, and return to their duty. If in this they prevailed not, but sinners went on frowardly, their next work was to foretel the judgments of God, that the terror of them might awaken those to repentance who would not be made sensible of the obligations of his love, or else that the execution of them, in their season, might be a demonstration of the divine mission of the prophets that foretold them. The prophets were deputed judges to those that would not hear and receive them as teachers. We have here, I. A recital of the crime. The indictment is read upon which the judgment is grounded, v. 11. Manasseh had done wickedly himself, though he knew better things, had even justified the Amorites, whose copy he wrote after, by outdoing them in impieties, and debauched the people of God, whom he had taught to sin and forced to sin; and besides that (though that was bad enough) he had filled Jerusalem with innocent blood (v. 16), had multiplied his murders in every corner of the city, and filled the measure of Jerusalem's blood-guiltiness (Matt. xxiii. 32) up to the brim, and all this against the crown and dignity of the King of kings, the peace of his kingdom, and the statutes in these cases made and provided. II. A prediction of the judgment God would bring upon them for this: They have done that which was evil, and therefore I am bringing evil upon them (v. 12); it will come and it is not far off. The judgment should be, 1. Very terrible and amazing; the very report of it should make men's ears to tingle (v. 12), that is, their hearts to tremble. It should make a great noise in the world and occasion many speculations. 2. It should be copied out (as the sins of Jerusalem had been) from Samaria and the house of Ahab, v. 13. When God lays righteousness to the line it shall be the line of Samaria, measuring out to Jerusalem that which had been the lot of Samaria; when he lays judgment to the plummet it shall be the plummet of the house of Ahab, marking out for the same ruin to which that wretched family was devoted. See Isa. xxviii. 17. Note, Those who resemble and imitate others in their sins must expect to fare as they fared. 3. That it should be an utter destruction: I will wipe it as a man wipes a dish. This intimates, (1.) That every thing should be put into disorder, and their state subverted; they should be turned upside down, and all their foundations put out of course. (2.) That the city should be emptied of its inhabitants, which had been the filth of it, as a dish is emptied when it is wiped: "They shall all be carried captive, the land shall enjoy her sabbaths, and be laid by as a dish when it is wiped." See the comparison of the boiled pot, not much unlike this, Ezek. xxiv. 1-14. (3.) That yet this should be in order to the purifying, not the destroying, of Jerusalem. The dish shall not be dropped, not broken to pieces, or melted down, but only wiped. This shall be the fruit, the taking away of the sinners first, and then of the sin. 4. That therefore they should be destroyed, because they should be deserted (v. 14): I will forsake the remnant of my inheritance. Justly are those that forsake God forsaken of him; nor does he ever leave any till they have first left him: but, when God has forsaken a people, their defence has departed, and they become a prey, an easy prey, to all their enemies. Sin is spoken of here as the alpha and omega of their miseries. (1.) Old guilt came in remembrance, as that which began to fill the measure (v. 15): "They have provoked me to anger from their conception and birth as a people, since the day their fathers came out of Egypt." The men of this generation, treading in their fathers' steps, are justly reckoned with for their fathers' sins. (2.) The guilt of blood was that which filled the measure, v. 16. Nothing has a louder cry, nor brings a sorer vengeance, than that. This is all we have here of Manasseh; he stands convicted and condemned; but we hope in the book of Chronicles to hear of his repentance, and acceptance with God. Meantime, we must be content, in this place, to have only one intimation of his repentance (for so we are willing to take it), that he was buried, it is likely by his own order, in the garden of his own house (v. 18); for, being truly humbled for his sins, he judged himself no more worthy to be called a son, a son of David, and therefore not worthy to have even his dead body buried in the sepulchres of his fathers. True penitents take shame to themselves, not honour; yet, having lost the credit of an innocent, the credit of a penitent was the next best he was capable of. And better it is, and more honourable, for a sinner to die repenting, and be buried in a garden, than to die impenitent, and be buried in the abbey. Adam Clarke: Commentary on the Bible - 1831 21:10: The Lord spake by - the prophets - The prophets were Hosea, Joel, Nahum, Habakkuk, and Isaiah. These five following verses contain the sum of what these prophets spoke. It is said that Isaiah not only prophesied in those days, but also that he was put to death by Manasseh, being sawn asunder by a wooden saw. 4 Kings (2 Kings) 21:12 Albert Barnes: Notes on the Bible - 1834 21:10: The prophets - None of the prophets of this reign are certainly known. One may possibly have been Hosai or Hozai (Ch2 33:19, margin), who perhaps wrote a life of Manasseh. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:10: Ch2 33:10, Ch2 36:15; Neh 9:26, Neh 9:30; Mat 23:34-37; In the following verses the doom of Judah and Jerusalem is passed, and it is a heavy doom. The prophets were sent in the first place to teach them the knowledge of God, to remind them of their duty, and direct them in it. if they succeeded not in that, their next work was to reprove them for their sins, and to set them in view before them, that they might repent and reform, and return to their duty. if in this they pRev_ailed not, their next work was to foretell the judgments of God, that the terror of them might awaken to repentance those who would not be made sensible of the obligations of his love; or else that the execution of them, in their season, might be a demonstration of the divine mission of the prophets who foretold them. They were made judges to those who would not hear and receive them as teachers. - Henry. John Gill And the Lord spake by his servants the prophets,.... Who prophesied in the days of Manasseh; and were, according to the Jewish chronology (f), Joel, Nahum, and Habakkuk: saying: as follows. (f) Seder Olam Rabba, c. 20. p. 55. Robert Jamieson, A. R. Fausset and David Brown And the Lord spake by his servants the prophets--These were Hosea, Joel, Nahum, Habakkuk, and Isaiah. Their counsels, admonitions, and prophetic warnings, were put on record in the national chronicles (2Chron 33:18) and now form part of the sacred canon.
21:1121:11: Փոխանակ զի արա՛ր Մանասէ արքայ Յուդայ զգարշելիսդ զայդոսիկ զչարս առաւել քան զամենայն զոր արար Ամովրհացին առաջի իմ, եւ յանցեաւ Յուդայ կռովք իւրեանց[4026]. [4026] Այլք. Եւ յանցեաւ եւ Յուդա։ 11 «Քանի որ Յուդայի երկրի արքայ Մանասէն այս գարշութիւններն արեց իմ առջեւ, առաւել չարիք գործեց, քան իրենից առաջ եղած ամորհացիներն էին արել իմ առջեւ, իր կուռքերով Յուդայի երկրին մեղանչել տուեց, 11 «Որովհետեւ Յուդայի Մանասէ թագաւորը այս գարշութիւնները ընելով իրմէ առաջ եղող Ամօրհացիներուն բոլոր ըրածներէն աւելի չարութիւն ըրաւ ու իր կուռքերովը Յուդային ալ մեղք գործել տուաւ, Փոխանակ զի արար Մանասէ արքայ Յուդայ զգարշելիսդ զայդոսիկ, զչարս առաւել քան զամենայն զոր արար Ամովրհացին առաջի իմ, եւ ^[316]յանցեաւ Յուդա կռովք իւրեանց: 21:11: Փոխանակ զի արա՛ր Մանասէ արքայ Յուդայ զգարշելիսդ զայդոսիկ զչարս առաւել քան զամենայն զոր արար Ամովրհացին առաջի իմ, եւ յանցեաւ Յուդայ կռովք իւրեանց[4026]. [4026] Այլք. Եւ յանցեաւ եւ Յուդա։ 11 «Քանի որ Յուդայի երկրի արքայ Մանասէն այս գարշութիւններն արեց իմ առջեւ, առաւել չարիք գործեց, քան իրենից առաջ եղած ամորհացիներն էին արել իմ առջեւ, իր կուռքերով Յուդայի երկրին մեղանչել տուեց, 11 «Որովհետեւ Յուդայի Մանասէ թագաւորը այս գարշութիւնները ընելով իրմէ առաջ եղող Ամօրհացիներուն բոլոր ըրածներէն աւելի չարութիւն ըրաւ ու իր կուռքերովը Յուդային ալ մեղք գործել տուաւ, zohrab-1805▾ eastern-1994▾ western am▾	21:1121:11 за то, что сделал Манассия, царь Иудейский, такие мерзости, хуже всего того, что делали Аморреи, которые были прежде его, и ввел Иуду в грех идолами своими, 21:11 ἀνθ᾿ αντι against; instead of ὧν ος who; what ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make Μανασσης μανασσης Manassēs; Manassis ὁ ο the βασιλεὺς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha τὰ ο the βδελύγματα βδελυγμα abomination ταῦτα ουτος this; he τὰ ο the πονηρὰ πονηρος harmful; malignant ἀπὸ απο from; away πάντων πας all; every ὧν ος who; what ἐποίησεν ποιεω do; make ὁ ο the Αμορραῖος αμορραιος the ἔμπροσθεν εμπροσθεν in front; before καὶ και and; even ἐξήμαρτεν εξαμαρτανω and; even γε γε in fact Ιουδα ιουδα Iouda; Iutha ἐν εν in τοῖς ο the εἰδώλοις ειδωλον idol αὐτῶν αυτος he; him 21:11 יַעַן֩ yaʕˌan יַעַן motive אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֜ה ʕāśˈā עשׂה make מְנַשֶּׁ֤ה mᵊnaššˈeh מְנַשֶּׁה Manasseh מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah הַ ha הַ the תֹּעֵבֹ֣ות ttōʕēvˈôṯ תֹּועֵבָה abomination הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these הֵרַ֕ע hērˈaʕ רעע be evil מִ mi מִן from כֹּ֛ל kkˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשׂ֥וּ ʕāśˌû עשׂה make הָ hā הַ the אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לְ lᵊ לְ to פָנָ֑יו fānˈāʸw פָּנֶה face וַ wa וְ and יַּחֲטִ֥א yyaḥᵃṭˌi חטא miss גַֽם־ ḡˈam- גַּם even אֶת־ ʔeṯ- אֵת [object marker] יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah בְּ bᵊ בְּ in גִלּוּלָֽיו׃ פ ḡillûlˈāʸw . f גִּלּוּלִים idols 21:11. quia fecit Manasses rex Iuda abominationes istas pessimas super omnia quae fecerunt Amorrei ante eum et peccare fecit etiam Iudam in inmunditiis suisBecause Manasses, king of Juda, hath done these most wicked abominations, beyond all that the Amorrhites did before him, and hath made Juda also to sin with his filthy doings: 11. Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols: Because Manasseh king of Judah hath done these abominations, [and] hath done wickedly above all that the Amorites did, which [were] before him, and hath made Judah also to sin with his idols: 21:11 за то, что сделал Манассия, царь Иудейский, такие мерзости, хуже всего того, что делали Аморреи, которые были прежде его, и ввел Иуду в грех идолами своими, 21:11 ἀνθ᾿ αντι against; instead of ὧν ος who; what ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make Μανασσης μανασσης Manassēs; Manassis ὁ ο the βασιλεὺς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha τὰ ο the βδελύγματα βδελυγμα abomination ταῦτα ουτος this; he τὰ ο the πονηρὰ πονηρος harmful; malignant ἀπὸ απο from; away πάντων πας all; every ὧν ος who; what ἐποίησεν ποιεω do; make ὁ ο the Αμορραῖος αμορραιος the ἔμπροσθεν εμπροσθεν in front; before καὶ και and; even ἐξήμαρτεν εξαμαρτανω and; even γε γε in fact Ιουδα ιουδα Iouda; Iutha ἐν εν in τοῖς ο the εἰδώλοις ειδωλον idol αὐτῶν αυτος he; him 21:11 יַעַן֩ yaʕˌan יַעַן motive אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֜ה ʕāśˈā עשׂה make מְנַשֶּׁ֤ה mᵊnaššˈeh מְנַשֶּׁה Manasseh מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah הַ ha הַ the תֹּעֵבֹ֣ות ttōʕēvˈôṯ תֹּועֵבָה abomination הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these הֵרַ֕ע hērˈaʕ רעע be evil מִ mi מִן from כֹּ֛ל kkˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשׂ֥וּ ʕāśˌû עשׂה make הָ hā הַ the אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לְ lᵊ לְ to פָנָ֑יו fānˈāʸw פָּנֶה face וַ wa וְ and יַּחֲטִ֥א yyaḥᵃṭˌi חטא miss גַֽם־ ḡˈam- גַּם even אֶת־ ʔeṯ- אֵת [object marker] יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah בְּ bᵊ בְּ in גִלּוּלָֽיו׃ פ ḡillûlˈāʸw . f גִּלּוּלִים idols 21:11. quia fecit Manasses rex Iuda abominationes istas pessimas super omnia quae fecerunt Amorrei ante eum et peccare fecit etiam Iudam in inmunditiis suis Because Manasses, king of Juda, hath done these most wicked abominations, beyond all that the Amorrhites did before him, and hath made Juda also to sin with his filthy doings: 11. Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:11: Because: Kg2 23:26, Kg2 23:27, Kg2 24:3, Kg2 24:4; Jer 15:4 above all: Kg2 21:9; Kg1 21:26; Eze 16:3, Eze 16:45 made Judah: Kg2 21:9; Kg1 14:16, Kg1 15:30, Kg1 16:19 John Gill Because Manasseh king of Judah hath done these abominations,.... Before named, 4Kings 21:3, and hath done wickedly above all that the Amorites did that were before him; one of the seven nations of Canaan, a principal of them, and which is put for all the rest: and hath made Judah also to sin with his idols: the worship of them, as the Targum; which he did both by his edicts, and by his example.
21:1221:12: վասն այնորիկ ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Ահա ե՛ս ածեմ չարիս ՚ի վերայ Երուսաղեմի եւ ՚ի վերայ Յուդայ, զի ամենայնի որ լսիցէ, հնչեսցեն երկոքին ականջք իւր[4027]։ [4027] Ոմանք. Զի ամենայնի որ եղիցի, հնչեսցեն։ 12 ապա այդ պատճառով այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Ահա ես այնպիսի չարիք պիտի բերեմ Երուսաղէմի ու Յուդայի երկրի վրայ, որ ամէն ոք երբ լսի, նրա երկու ականջները խշշան: 12 Անոր համար Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Ահա ես Երուսաղէմի վրայ ու Յուդայի վրայ այնպիսի չարիք մը պիտի ղրկեմ, որ ամէն լսողին երկու ականջը պիտի խօսի։ վասն այնորիկ այսպէս ասէ Տէր Աստուած Իսրայելի. Ահա ես ածեմ չարիս ի վերայ Երուսաղեմի եւ ի վերայ Յուդայ, զի ամենայնի որ լսիցէ` հնչեսցեն երկոքին ականջք իւր: 21:12: վասն այնորիկ ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Ահա ե՛ս ածեմ չարիս ՚ի վերայ Երուսաղեմի եւ ՚ի վերայ Յուդայ, զի ամենայնի որ լսիցէ, հնչեսցեն երկոքին ականջք իւր[4027]։ [4027] Ոմանք. Զի ամենայնի որ եղիցի, հնչեսցեն։ 12 ապա այդ պատճառով այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Ահա ես այնպիսի չարիք պիտի բերեմ Երուսաղէմի ու Յուդայի երկրի վրայ, որ ամէն ոք երբ լսի, նրա երկու ականջները խշշան: 12 Անոր համար Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Ահա ես Երուսաղէմի վրայ ու Յուդայի վրայ այնպիսի չարիք մը պիտի ղրկեմ, որ ամէն լսողին երկու ականջը պիտի խօսի։ zohrab-1805▾ eastern-1994▾ western am▾	21:1221:12 за то, так говорит Господь, Бог Израилев, вот, Я наведу такое зло на Иерусалим и на Иуду, о котором кто услышит, зазвенит в обоих ушах у того; 21:12 οὐχ ου not οὕτως ουτως so; this way τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ἰδοὺ ιδου see!; here I am ἐγὼ εγω I φέρω φερω carry; bring κακὰ κακος bad; ugly ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἐπὶ επι in; on Ιουδα ιουδα Iouda; Iutha ὥστε ωστε as such; that παντὸς πας all; every ἀκούοντος ακουω hear ἠχήσει ηχεω sound ἀμφότερα αμφοτερος both τὰ ο the ὦτα ους ear αὐτοῦ αυτος he; him 21:12 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הִנְנִי֙ hinnˌî הִנֵּה behold מֵבִ֣יא mēvˈî בוא come רָעָ֔ה rāʕˈā רָעָה evil עַל־ ʕal- עַל upon יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem וִֽ wˈi וְ and יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] כָּל־ kol- כֹּל whole שֹׁ֣מְעָ֔הּשׁמעיו šˈōmᵊʕˈāh שׁמע hear תִּצַּ֖לְנָה tiṣṣˌalnā צלל tingle שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two אָזְנָֽיו׃ ʔoznˈāʸw אֹזֶן ear 21:12. propterea haec dicit Dominus Deus Israhel ecce ego inducam mala super Hierusalem et Iudam ut quicumque audierit tinniant ambae aures eiusTherefore thus saith the Lord, the God of Israel: Behold, I will bring on evils upon Jerusalem and Juda: that whosoever shall hear of them, both his ears shall tingle. 12. therefore thus saith the LORD, the God of Israel, Behold, I bring such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. Therefore thus saith the LORD God of Israel, Behold, I [am] bringing [such] evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle: 21:12 за то, так говорит Господь, Бог Израилев, вот, Я наведу такое зло на Иерусалим и на Иуду, о котором кто услышит, зазвенит в обоих ушах у того; 21:12 οὐχ ου not οὕτως ουτως so; this way τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ἰδοὺ ιδου see!; here I am ἐγὼ εγω I φέρω φερω carry; bring κακὰ κακος bad; ugly ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἐπὶ επι in; on Ιουδα ιουδα Iouda; Iutha ὥστε ωστε as such; that παντὸς πας all; every ἀκούοντος ακουω hear ἠχήσει ηχεω sound ἀμφότερα αμφοτερος both τὰ ο the ὦτα ους ear αὐτοῦ αυτος he; him 21:12 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הִנְנִי֙ hinnˌî הִנֵּה behold מֵבִ֣יא mēvˈî בוא come רָעָ֔ה rāʕˈā רָעָה evil עַל־ ʕal- עַל upon יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem וִֽ wˈi וְ and יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] כָּל־ kol- כֹּל whole שֹׁ֣מְעָ֔הּשׁמעיו šˈōmᵊʕˈāh שׁמע hear תִּצַּ֖לְנָה tiṣṣˌalnā צלל tingle שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two אָזְנָֽיו׃ ʔoznˈāʸw אֹזֶן ear 21:12. propterea haec dicit Dominus Deus Israhel ecce ego inducam mala super Hierusalem et Iudam ut quicumque audierit tinniant ambae aures eius Therefore thus saith the Lord, the God of Israel: Behold, I will bring on evils upon Jerusalem and Juda: that whosoever shall hear of them, both his ears shall tingle. 12. therefore thus saith the LORD, the God of Israel, Behold, I bring such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 21:12: Both his ears shall tingle - תצלנה titstsalnah; something expressive of the sound in what we call, from the same sensation, the tingling of the ears. This is the consequence of having the ears suddenly pierced with a loud and shrill noise; the ears seem to ring for some time after. The prophets spoke to them vehemently, so that the sound seemed to be continued even when they had left off speaking. This was a faithful and solemn testimony. 4 Kings (2 Kings) 21:13 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:12: I am bringing: Kg2 22:16; Dan 9:12; Mic 3:12 whosoever: Sa1 3:11; Isa 28:16; Jer 19:3; Amo 3:2; Mat 24:21, Mat 24:22; Luk 23:28, Luk 23:29; Rev 6:15-17 Geneva 1599 Therefore thus saith the LORD God of Israel, Behold, I [am] bringing [such] evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall (c) tingle. (c) Meaning, that whoever hears of this great plague, will be astonished. John Gill Therefore thus saith the Lord God of Israel,.... Who, though kind and gracious to Israel as their covenant God, is yet just and righteous, as well as he is a sovereign Being and Lord of all: behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle; it will make such a noise in the world, and be so horrible and terrible; and if, he report of it would be so dreadful as to make a man's ears tingle, and his heart tremble, what must it be to endure it! Ezek 22:14. Robert Jamieson, A. R. Fausset and David Brown whosoever heareth of it, both his ears shall tingle--a strong metaphorical form of announcing an extraordinary and appalling event (see 1Kings 3:11; Jer 19:3; also Hab 1:5).
21:1321:13: Եւ ձգեցից ՚ի վերայ Երուսաղեմի զչափն Սամարեայ, եւ զկշիռ տանն Աքաաբու։ Եւ ջնջեցից զԵրուսաղէմ որպէս շիշ մի ջնջեալ որ կործանիցի ՚ի վերայ երեսաց իւրոց։ 13 Երուսաղէմը Սամարիայի եւ Աքաաբի տան օրը պիտի գցեմ: Երուսաղէմը պիտի ջնջեմ այնպէս, ինչպէս մի ապակէ աման, որ մաքրում ու շուռ են տալիս: 13 Ու Երուսաղէմի վրայ Սամարիային լարը եւ Աքաաբին տանը գնդակը պիտի երկնցնեմ ու Երուսաղէմը պիտի սրբեմ, ինչպէս մէկը աման մը կը սրբէ ու սրբելէն յետոյ երեսը վար կը դարձնէ։ Եւ ձգեցից ի վերայ Երուսաղեմի զչափն Սամարիայ եւ զկշիռ տանն Աքաաբու, եւ ջնջեցից զԵրուսաղէմ որպէս շիշ մի ^[317]ջնջեալ որ կործանիցի`` ի վերայ երեսաց իւրոց: 21:13: Եւ ձգեցից ՚ի վերայ Երուսաղեմի զչափն Սամարեայ, եւ զկշիռ տանն Աքաաբու։ Եւ ջնջեցից զԵրուսաղէմ որպէս շիշ մի ջնջեալ որ կործանիցի ՚ի վերայ երեսաց իւրոց։ 13 Երուսաղէմը Սամարիայի եւ Աքաաբի տան օրը պիտի գցեմ: Երուսաղէմը պիտի ջնջեմ այնպէս, ինչպէս մի ապակէ աման, որ մաքրում ու շուռ են տալիս: 13 Ու Երուսաղէմի վրայ Սամարիային լարը եւ Աքաաբին տանը գնդակը պիտի երկնցնեմ ու Երուսաղէմը պիտի սրբեմ, ինչպէս մէկը աման մը կը սրբէ ու սրբելէն յետոյ երեսը վար կը դարձնէ։ zohrab-1805▾ eastern-1994▾ western am▾	21:1321:13 и протяну на Иерусалим мерную вервь Самарии и отвес дома Ахавова, и вытру Иерусалим так, как вытирают чашу,~--- вытрут и опрокинут ее; 21:13 καὶ και and; even ἐκτενῶ εκτεινω extend ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem τὸ ο the μέτρον μετρον measure Σαμαρείας σαμαρεια Samareia; Samaria καὶ και and; even τὸ ο the στάθμιον σταθμιον home; household Αχααβ αχααβ and; even ἀπαλείψω απαλειφω the Ιερουσαλημ ιερουσαλημ Jerusalem καθὼς καθως just as / like ἀπαλείφεται απαλειφω the ἀλάβαστρος αλαβαστρον alabaster box ἀπαλειφόμενος απαλειφω and; even καταστρέφεται καταστρεφω overturn ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him 21:13 וְ wᵊ וְ and נָטִ֣יתִי nāṭˈîṯî נטה extend עַל־ ʕal- עַל upon יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem אֵ֚ת ˈʔēṯ אֵת [object marker] קָ֣ו qˈāw קָו line שֹֽׁמְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מִשְׁקֹ֖לֶת mišqˌōleṯ מִשְׁקֶלֶת leveller בֵּ֣ית bˈêṯ בַּיִת house אַחְאָ֑ב ʔaḥʔˈāv אַחְאָב Ahab וּ û וְ and מָחִ֨יתִי māḥˌîṯî מחה wipe אֶת־ ʔeṯ- אֵת [object marker] יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem כַּֽ kˈa כְּ as אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִמְחֶ֤ה yimḥˈeh מחה wipe אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צַּלַּ֨חַת֙ ṣṣallˈaḥaṯ צַלַּחַת pan מָחָ֔ה māḥˈā מחה wipe וְ wᵊ וְ and הָפַ֖ךְ hāfˌaḵ הפך turn עַל־ ʕal- עַל upon פָּנֶֽיהָ׃ pānˈeʸhā פָּנֶה face 21:13. et extendam super Hierusalem funiculum Samariae et pondus domus Ahab et delebo Hierusalem sicut deleri solent tabulae delens vertam et ducam crebrius stilum super faciem eiusAnd I will stretch over Jerusalem the line of Samaria, and the weight of the house of Achab: and I will efface Jerusalem, as writings tables are wont to be effaced, and I will erase and turn it, and draw the pencil often over the face thereof. 13. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it and turning it upside down. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as [a man] wipeth a dish, wiping [it], and turning [it] upside down: 21:13 и протяну на Иерусалим мерную вервь Самарии и отвес дома Ахавова, и вытру Иерусалим так, как вытирают чашу,~--- вытрут и опрокинут ее; 21:13 καὶ και and; even ἐκτενῶ εκτεινω extend ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem τὸ ο the μέτρον μετρον measure Σαμαρείας σαμαρεια Samareia; Samaria καὶ και and; even τὸ ο the στάθμιον σταθμιον home; household Αχααβ αχααβ and; even ἀπαλείψω απαλειφω the Ιερουσαλημ ιερουσαλημ Jerusalem καθὼς καθως just as / like ἀπαλείφεται απαλειφω the ἀλάβαστρος αλαβαστρον alabaster box ἀπαλειφόμενος απαλειφω and; even καταστρέφεται καταστρεφω overturn ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him 21:13 וְ wᵊ וְ and נָטִ֣יתִי nāṭˈîṯî נטה extend עַל־ ʕal- עַל upon יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem אֵ֚ת ˈʔēṯ אֵת [object marker] קָ֣ו qˈāw קָו line שֹֽׁמְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מִשְׁקֹ֖לֶת mišqˌōleṯ מִשְׁקֶלֶת leveller בֵּ֣ית bˈêṯ בַּיִת house אַחְאָ֑ב ʔaḥʔˈāv אַחְאָב Ahab וּ û וְ and מָחִ֨יתִי māḥˌîṯî מחה wipe אֶת־ ʔeṯ- אֵת [object marker] יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem כַּֽ kˈa כְּ as אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִמְחֶ֤ה yimḥˈeh מחה wipe אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צַּלַּ֨חַת֙ ṣṣallˈaḥaṯ צַלַּחַת pan מָחָ֔ה māḥˈā מחה wipe וְ wᵊ וְ and הָפַ֖ךְ hāfˌaḵ הפך turn עַל־ ʕal- עַל upon פָּנֶֽיהָ׃ pānˈeʸhā פָּנֶה face 21:13. et extendam super Hierusalem funiculum Samariae et pondus domus Ahab et delebo Hierusalem sicut deleri solent tabulae delens vertam et ducam crebrius stilum super faciem eius And I will stretch over Jerusalem the line of Samaria, and the weight of the house of Achab: and I will efface Jerusalem, as writings tables are wont to be effaced, and I will erase and turn it, and draw the pencil often over the face thereof. 13. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it and turning it upside down. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 21:13: The line of Samaria - I will treat Jerusalem as I have treated Samaria. Samaria was taken, pillaged, ruined, and its inhabitants led into captivity; Jerusalem shall have the same measure. And the plummet of the house of Ahab - The house of Ahab was totally destroyed, and not a man of his race left to sit upon the throne of Israel: so shall it be done to the house or royal family of Judah; they shall be all finally destroyed, and not a man of their race shall any more sit on the throne of Judah; nor shall Judah have a throne to sit on. Thus Jerusalem shall have the same weight as well as the same measure as Samaria, because it has copied all the abominations which brought that kingdom to total destruction. I will wipe Jerusalem as a man wipeth a dish - The Vulgate translates this clause as follows: Delebo Jerusalem, sicut deleri solent tabulae; "I will blot out Jerusalem as tablets are wont to be blotted out." This is a metaphor taken from the ancient method of writing: they traced their letters with a stile on boards thinly spread over with wax; for this purpose one end of the stile was sharp, the other end blunt and smooth, with which they could rub out what they had written, and so smooth the place and spread back the wax, as to render it capable of receiving any other word. Thus the Lord had written down Jerusalem, never intending that its name or its memorial should be blotted out. It was written down The Holy City, The City of the Great King; but now God turns the stile and blots this out; and the Holy Jerusalem, the City of the Great King, is no longer to be found! This double use of the stile is pointed out in this ancient enigma: - De summo planus; sed non ego planus in imo: Versor utrinque manu, diverso et munere fungor: Altera pars revocat, quicquid pars altera fecit. "I am flat at the top, but sharp at the bottom; I turn either end, and perform a double function: One end destroys what the other end has made." But the idea of emptying out and wiping a dish expresses the same meaning equally well. Jerusalem shall be emptied of all its wealth, and of all its inhabitants, as truly as a dish turned up is emptied of all its contents; and it shall be turned upside down, never to be filled again. This is true from that time to the present hour. Jerusalem is the dish turned upside down, the tablet blotted out to the present day! How great are God's mercies! and how terrible his judgments! 4 Kings (2 Kings) 21:14 Albert Barnes: Notes on the Bible - 1834 21:13: The general meaning is plain, but the exact force of the metaphor used is not so clear. If the "line" and the "plummet" be "symbols of rule" or law, the meaning will be - "I will apply exactly the same measure and rule to Jerusalem as to Samaria - I will treat both alike with strict and even justice." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:13: I will stretch: This metaphor is taken from the custom of using a line in measuring land, and in dividing portions of it among several persons. Samaria was taken, pillaged, and ruined, and its inhabitants carried into captivity: Jerusalem shall have the same measure. Kg2 17:6; Isa 10:22, Isa 28:17, Isa 34:11; Lam 2:8; Eze 23:31-34; Amo 7:7, Amo 7:8; Zac 1:16 the plummet: Kg2 10:11; Kg1 21:21-24 I will wipe: I will empty Jerusalem of all its wealth and inhabitants, as truly as a dish turned up and wiped is emptied of its contents. Kg1 14:10; Isa 14:23; Jer 25:9; Eze 24:10, Eze 24:11; Rev 18:21-23 wiping it, and turning it upside down: Heb. he wipeth and turneth it upon the face thereof Geneva 1599 And I will stretch over Jerusalem the line (d) of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as [a man] wipeth a dish, wiping [it], and turning [it] upside down. (d) As I have destroyed Samaria and the house of Ahab so will I destroy Judah. John Gill And I will stretch over Jerusalem the line of Samaria,.... The Targum is, the line of destruction; and the sense is, that the same measure should be measured to Jerusalem as was to Samaria; that is, the same lot and portion should befall one as the other, that is, be utterly destroyed: and the plummet of the house of Ahab; the Targum is, the weight or plummet of tribulation; signifying, that the same calamities should come upon the families of Jerusalem, and especially on the family of Manasseh as came upon the family of Ahab. It is a metaphor from builders that take down as well as raise up buildings by rule and measure, see 2Kings 8:2. and I will wipe Jerusalem, as a man wipeth a dish, wiping it, and turning it upside down; as when one takes a dish or cup that has broth in it, or any liquid, as oil; and the Septuagint render it alabaster, in which ointment used to be put; and wipes it clean, that nothing may appear in it; and then turns it with its mouth downward, that, if any thing should remain, it might drain out; signifying hereby the emptying o Jerusalem of its palaces and houses, wealth and riches and of all its inhabitants; and yet the empty dish being preserved, seems to denote the restoration of Jerusalem after the seventy years' captivity. According to the Vulgate Latin version, the metaphor is taken from the blotting out of writing tables, and turning and rubbing the style upon them till the writing is no more seen. John Wesley The line - She shall have the same measure, the same judgments which Samaria had. The line is often put for one's lot or portion, because mens portions or possessions used to be measured by lines. A dish - As men do with a dish that hath been used, first wholly empty it of all that is in it, then throughly cleanse and wipe it; and lastly, turn it upside down, that nothing may remain in it; so will I deal with Jerusalem, throughly empty and purge it from all its wicked inhabitants. Yet the comparison intimates, that this should be in order to the purifying, not the final destruction of Jerusalem. The dish shall not be broken in pieces, or wholly cast away, but only wiped. Robert Jamieson, A. R. Fausset and David Brown the line of Samaria, and the plummet of the house of Ahab--Captives doomed to destruction were sometimes grouped together and marked off by means of a measuring-line and plummet (2Kings 8:2; Is 34:11; Amos 7:7); so that the line of Samaria means the line drawn for the destruction of Samaria; the plummet of the house of Ahab, for exterminating his apostate family; and the import of the threatening declaration here is that Judah would be utterly destroyed, as Samaria and the dynasty of Ahab had been. I will wipe Jerusalem, &c.--The same doom is denounced more strongly in a figure unmistakably significant.
21:1421:14: Եւ մերժեցից զմնացորդս ժառանգութեան իմոյ. եւ մատնեցից զնոսա ՚ի ձեռս թշնամեաց իւրեանց, եւ եղիցին յափշտակութիւն եւ յաւար ամենայն թշնամեաց իւրեանց[4028]. [4028] Այլք. Եւ եղիցին ՚ի յափշտա՛՛։ 14 Իմ ժողովրդի մնացորդացը պիտի լքեմ ու նրանց իրենց թշնամիների ձեռքը պիտի մատնեմ, որպէսզի նրանք աւար ու յափշտակութիւն դառնան իրենց բոլոր թշնամիների համար: 14 Իմ ժողովուրդիս մնացորդը պիտի լքեմ ու զանոնք իրենց թշնամիներուն ձեռքը պիտի տամ ու իրենց բոլոր թշնամիները զանոնք պիտի կոտորեն ու յափշտակեն. Եւ մերժեցից զմնացորդս ժառանգութեան իմոյ, եւ մատնեցից զնոսա ի ձեռս թշնամեաց իւրեանց, եւ եղիցին ի յափշտակութիւն եւ յաւար ամենայն թշնամեաց իւրեանց: 21:14: Եւ մերժեցից զմնացորդս ժառանգութեան իմոյ. եւ մատնեցից զնոսա ՚ի ձեռս թշնամեաց իւրեանց, եւ եղիցին յափշտակութիւն եւ յաւար ամենայն թշնամեաց իւրեանց[4028]. [4028] Այլք. Եւ եղիցին ՚ի յափշտա՛՛։ 14 Իմ ժողովրդի մնացորդացը պիտի լքեմ ու նրանց իրենց թշնամիների ձեռքը պիտի մատնեմ, որպէսզի նրանք աւար ու յափշտակութիւն դառնան իրենց բոլոր թշնամիների համար: 14 Իմ ժողովուրդիս մնացորդը պիտի լքեմ ու զանոնք իրենց թշնամիներուն ձեռքը պիտի տամ ու իրենց բոլոր թշնամիները զանոնք պիտի կոտորեն ու յափշտակեն. zohrab-1805▾ eastern-1994▾ western am▾	21:1421:14 и отвергну остаток удела Моего, и отдам их в руку врагов их, и будут на расхищение и разграбление всем неприятелям своим, 21:14 καὶ και and; even ἀπώσομαι απωθεω thrust away; reject τὸ ο the ὑπόλειμμα υπολειμμα remnant; remainder τῆς ο the κληρονομίας κληρονομια inheritance μου μου of me; mine καὶ και and; even παραδώσω παραδιδωμι betray; give over αὐτοὺς αυτος he; him εἰς εις into; for χεῖρας χειρ hand ἐχθρῶν εχθρος hostile; enemy αὐτῶν αυτος he; him καὶ και and; even ἔσονται ειμι be εἰς εις into; for διαρπαγὴν διαρπαγη and; even εἰς εις into; for προνομὴν προνομη all; every τοῖς ο the ἐχθροῖς εχθρος hostile; enemy αὐτῶν αυτος he; him 21:14 וְ wᵊ וְ and נָטַשְׁתִּ֗י nāṭaštˈî נטשׁ abandon אֵ֚ת ˈʔēṯ אֵת [object marker] שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest נַחֲלָתִ֔י naḥᵃlāṯˈî נַחֲלָה heritage וּ û וְ and נְתַתִּ֖ים nᵊṯattˌîm נתן give בְּ bᵊ בְּ in יַ֣ד yˈaḏ יָד hand אֹֽיְבֵיהֶ֑ם ʔˈōyᵊvêhˈem איב be hostile וְ wᵊ וְ and הָי֥וּ hāyˌû היה be לְ lᵊ לְ to בַ֛ז vˈaz בַּז spoiling וְ wᵊ וְ and לִ li לְ to מְשִׁסָּ֖ה mᵊšissˌā מְשִׁסָּה plunder לְ lᵊ לְ to כָל־ ḵol- כֹּל whole אֹיְבֵיהֶֽם׃ ʔōyᵊvêhˈem איב be hostile 21:14. dimittam vero reliquias hereditatis meae et tradam eas in manu inimicorum eius eruntque in vastitate et rapina cunctis adversariis suisAnd I will leave the remnants of my inheritance, and will deliver them into the hands of their enemies: and they shall become a prey, and a spoil to all their enemies. 14. And I will cast off the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies: 21:14 и отвергну остаток удела Моего, и отдам их в руку врагов их, и будут на расхищение и разграбление всем неприятелям своим, 21:14 καὶ και and; even ἀπώσομαι απωθεω thrust away; reject τὸ ο the ὑπόλειμμα υπολειμμα remnant; remainder τῆς ο the κληρονομίας κληρονομια inheritance μου μου of me; mine καὶ και and; even παραδώσω παραδιδωμι betray; give over αὐτοὺς αυτος he; him εἰς εις into; for χεῖρας χειρ hand ἐχθρῶν εχθρος hostile; enemy αὐτῶν αυτος he; him καὶ και and; even ἔσονται ειμι be εἰς εις into; for διαρπαγὴν διαρπαγη and; even εἰς εις into; for προνομὴν προνομη all; every τοῖς ο the ἐχθροῖς εχθρος hostile; enemy αὐτῶν αυτος he; him 21:14 וְ wᵊ וְ and נָטַשְׁתִּ֗י nāṭaštˈî נטשׁ abandon אֵ֚ת ˈʔēṯ אֵת [object marker] שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest נַחֲלָתִ֔י naḥᵃlāṯˈî נַחֲלָה heritage וּ û וְ and נְתַתִּ֖ים nᵊṯattˌîm נתן give בְּ bᵊ בְּ in יַ֣ד yˈaḏ יָד hand אֹֽיְבֵיהֶ֑ם ʔˈōyᵊvêhˈem איב be hostile וְ wᵊ וְ and הָי֥וּ hāyˌû היה be לְ lᵊ לְ to בַ֛ז vˈaz בַּז spoiling וְ wᵊ וְ and לִ li לְ to מְשִׁסָּ֖ה mᵊšissˌā מְשִׁסָּה plunder לְ lᵊ לְ to כָל־ ḵol- כֹּל whole אֹיְבֵיהֶֽם׃ ʔōyᵊvêhˈem איב be hostile 21:14. dimittam vero reliquias hereditatis meae et tradam eas in manu inimicorum eius eruntque in vastitate et rapina cunctis adversariis suis And I will leave the remnants of my inheritance, and will deliver them into the hands of their enemies: and they shall become a prey, and a spoil to all their enemies. 14. And I will cast off the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 21:14: I will forsake the remnant of mine inheritance - One part (the ten tribes) was already forsaken, and carried into captivity; the remnant (the tribe of Judah) was now about to be forsaken. 4 Kings (2 Kings) 21:16 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:14: And I will: Deu 31:17; Ch2 15:2; Psa 37:28, Psa 89:38-45; Jer 12:7, Jer 23:33; Lam 5:20; Amo 5:2 the remnant: Kg2 19:4, Kg2 19:30, Kg2 19:31, Kg2 24:2; Ch2 36:16, Ch2 36:17; Jer 23:33 deliver: Lev 26:17, Lev 26:36-38; Deu 4:26, Deu 4:27, Deu 28:25, Deu 28:31-33, Deu 28:48; Jdg 2:14, Jdg 2:15; Neh 9:27-37; Psa 71:1-7, Psa 106:40-43; Isa 10:6; Lam 1:5, Lam 1:10 Geneva 1599 And I will forsake the (e) remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; (e) Meaning, Judah and Benjamin, which were the only ones left of the rest of the tribes. John Gill And I will forsake the remnant of mine inheritance,.... The whole land of Canaan was the Lord's inheritance; ten tribes in it were already removed, only Judah with Benjamin was left, and the Lord threatens to forsake that remnant: and deliver them into the hands of their enemies, and they shall become a prey and spoil to all their enemies; which was fulfilled in their captivity in Babylon. Robert Jamieson, A. R. Fausset and David Brown I will forsake the remnant of mine inheritance--The people of Judah, who of all the chosen people alone remained. The consequence of the Lord's forsaking them would be their fall into the power of their enemies.
21:1521:15: փոխանակ զի արարին չա՛ր առաջի իմ, եւ բարկացուցանէին զիս յօրէ յորմէհետէ հանի զնոսա յԵգիպտոսէ մինչեւ ցայսօր։ 15 Այսպէս պիտի վարուեմ, քանի որ իմ առջեւ չարութիւն գործեցին եւ իրենց հայրերին Եգիպտոսից դուրս բերելու օրից մինչեւ այսօր ինձ բարկացնում էին: 15 Որովհետեւ իմ առջեւս չարութիւն ըրին ու իրենց հայրերուն Եգիպտոսէն ելած օրէն մինչեւ այսօր զիս բարկացուցին։ փոխանակ զի արարին չար առաջի իմ, եւ բարկացուցանէին զիս յօրէ յորմէհետէ հանի զնոսա յԵգիպտոսէ մինչեւ ցայսօր: 21:15: փոխանակ զի արարին չա՛ր առաջի իմ, եւ բարկացուցանէին զիս յօրէ յորմէհետէ հանի զնոսա յԵգիպտոսէ մինչեւ ցայսօր։ 15 Այսպէս պիտի վարուեմ, քանի որ իմ առջեւ չարութիւն գործեցին եւ իրենց հայրերին Եգիպտոսից դուրս բերելու օրից մինչեւ այսօր ինձ բարկացնում էին: 15 Որովհետեւ իմ առջեւս չարութիւն ըրին ու իրենց հայրերուն Եգիպտոսէն ելած օրէն մինչեւ այսօր զիս բարկացուցին։ zohrab-1805▾ eastern-1994▾ western am▾	21:1521:15 за то, что они делали неугодное в очах Моих и прогневляли Меня с того дня, как вышли отцы их из Египта, и до сего дня. 21:15 ἀνθ᾿ αντι against; instead of ὧν ος who; what ὅσα οσος as much as; as many as ἐποίησαν ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight μου μου of me; mine καὶ και and; even ἦσαν ειμι be παροργίζοντές παροργιζω enrage; provoke με με me ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day ἧς ος who; what ἐξήγαγον εξαγω lead out; bring out τοὺς ο the πατέρας πατηρ father αὐτῶν αυτος he; him ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he 21:15 יַ֗עַן yˈaʕan יַעַן motive אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשׂ֤וּ ʕāśˈû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רַע֙ rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינַ֔י ʕênˈay עַיִן eye וַ wa וְ and יִּהְי֥וּ yyihyˌû היה be מַכְעִסִ֖ים maḵʕisˌîm כעס be discontent אֹתִ֑י ʔōṯˈî אֵת [object marker] מִן־ min- מִן from הַ ha הַ the יֹּ֗ום yyˈôm יֹום day אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָצְא֤וּ yāṣᵊʔˈû יצא go out אֲבֹותָם֙ ʔᵃvôṯˌām אָב father מִ mi מִן from מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this 21:15. eo quod fecerint malum coram me et perseveraverint inritantes me ex die qua egressi sunt patres eorum ex Aegypto usque ad diem hancBecause they have done evil before me, and have continued to provoke me, from the day that their fathers came out of Egypt, even unto this day. 15. because they have done that which is evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. Because they have done [that which was] evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day: 21:15 за то, что они делали неугодное в очах Моих и прогневляли Меня с того дня, как вышли отцы их из Египта, и до сего дня. 21:15 ἀνθ᾿ αντι against; instead of ὧν ος who; what ὅσα οσος as much as; as many as ἐποίησαν ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight μου μου of me; mine καὶ και and; even ἦσαν ειμι be παροργίζοντές παροργιζω enrage; provoke με με me ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day ἧς ος who; what ἐξήγαγον εξαγω lead out; bring out τοὺς ο the πατέρας πατηρ father αὐτῶν αυτος he; him ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he 21:15 יַ֗עַן yˈaʕan יַעַן motive אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשׂ֤וּ ʕāśˈû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רַע֙ rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינַ֔י ʕênˈay עַיִן eye וַ wa וְ and יִּהְי֥וּ yyihyˌû היה be מַכְעִסִ֖ים maḵʕisˌîm כעס be discontent אֹתִ֑י ʔōṯˈî אֵת [object marker] מִן־ min- מִן from הַ ha הַ the יֹּ֗ום yyˈôm יֹום day אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָצְא֤וּ yāṣᵊʔˈû יצא go out אֲבֹותָם֙ ʔᵃvôṯˌām אָב father מִ mi מִן from מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this 21:15. eo quod fecerint malum coram me et perseveraverint inritantes me ex die qua egressi sunt patres eorum ex Aegypto usque ad diem hanc Because they have done evil before me, and have continued to provoke me, from the day that their fathers came out of Egypt, even unto this day. 15. because they have done that which is evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:15: since the day: Deu 9:21, Deu 31:27, Deu 31:29; Jdg 2:11-13; Psa 106:34-40; Eze 16:15-22; Eze 20:4, Eze 20:13, Eze 20:21, Eze 20:30, Eze 23:3, Eze 23:8-21; Dan 9:5-11 John Gill Because they have done that which was evil in my sight,.... Committed idolatry: and have provoked me to anger, since the day their fathers came forth out of Egypt, even to this day; being always prone to idolatry, so provoking to God, and which they were guilty of quickly after they came out of Egypt, in the worship of the golden calf, and had ever since at times been criminal this way; and now the measure of their iniquity being almost up, would be reckoned for together. John Wesley Since, &c. - This forejudgment, though it was chiefly inflicted for the sins of Manasseh and his generation, yet had a respect unto all their former sins.
21:1621:16: Նա եւ արիւն անպարտ եհեղ Մանասէ բազո՛ւմ յոյժ, մինչեւ ելից զԵրուսաղէմ ծա՛յր ՚ի ծայր. թո՛ղ զմեղս իւր որովք մեղոյցն զՅուդայ՝ առնել չա՛ր առաջի Տեառն[4029]։ [4029] Ոսկան. ՚Ի ծայրէ ՚ի ծայր։ 16 Մանաւանդ Մանասէն չափազանց շատ անմեղ արիւն թափեց, այնպէս որ Երուսաղէմը ծայրէծայր արեամբ լցրեց, բացի այն մեղքերից, որոնցով Տիրոջ առջեւ Յուդայի երկրին մեղանչել ու չարիք գործել տուեց”»: 16 Նաեւ Մանասէն խիստ շատ անմեղ արիւն թափեց, այնպէս որ Երուսաղէմը ծայրէ ծայր լեցուց. այն մեղքէն զատ՝ որով Տէրոջը առջեւ Յուդային մեղանչելուն ու չարութիւն ընելուն պատճառ եղաւ»։ Նա եւ արիւն անպարտ եհեղ Մանասէ բազում յոյժ, մինչեւ ելից զԵրուսաղէմ ծայր ի ծայր. թող զմեղս իւր որովք մեղոյցն զՅուդա առնել չար առաջի Տեառն: 21:16: Նա եւ արիւն անպարտ եհեղ Մանասէ բազո՛ւմ յոյժ, մինչեւ ելից զԵրուսաղէմ ծա՛յր ՚ի ծայր. թո՛ղ զմեղս իւր որովք մեղոյցն զՅուդայ՝ առնել չա՛ր առաջի Տեառն[4029]։ [4029] Ոսկան. ՚Ի ծայրէ ՚ի ծայր։ 16 Մանաւանդ Մանասէն չափազանց շատ անմեղ արիւն թափեց, այնպէս որ Երուսաղէմը ծայրէծայր արեամբ լցրեց, բացի այն մեղքերից, որոնցով Տիրոջ առջեւ Յուդայի երկրին մեղանչել ու չարիք գործել տուեց”»: 16 Նաեւ Մանասէն խիստ շատ անմեղ արիւն թափեց, այնպէս որ Երուսաղէմը ծայրէ ծայր լեցուց. այն մեղքէն զատ՝ որով Տէրոջը առջեւ Յուդային մեղանչելուն ու չարութիւն ընելուն պատճառ եղաւ»։ zohrab-1805▾ eastern-1994▾ western am▾	21:1621:16 Еще же пролил Манассия и весьма много невинной крови, так что наполнил {ею} Иерусалим от края до края, сверх своего греха, что он завлек Иуду в грех~--- делать неугодное в очах Господних. 21:16 καί και and; even γε γε in fact αἷμα αιμα blood; bloodstreams ἀθῷον αθωος guiltless ἐξέχεεν εκχεω pour out; drained Μανασσης μανασσης Manassēs; Manassis πολὺ πολυς much; many σφόδρα σφοδρα vehemently; tremendously ἕως εως till; until οὗ ος who; what ἔπλησεν πληθω fill; fulfill τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem στόμα στομα mouth; edge εἰς εις into; for στόμα στομα mouth; edge πλὴν πλην besides; only τῶν ο the ἁμαρτιῶν αμαρτια sin; fault αὐτοῦ αυτος he; him ὧν ος who; what ἐξήμαρτεν εξαμαρτανω the Ιουδαν ιουδας Ioudas; Iuthas τοῦ ο the ποιῆσαι ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master 21:16 וְ wᵊ וְ and גַם֩ ḡˌam גַּם even דָּ֨ם dˌām דָּם blood נָקִ֜י nāqˈî נָקִי innocent שָׁפַ֤ךְ šāfˈaḵ שׁפך pour מְנַשֶּׁה֙ mᵊnaššˌeh מְנַשֶּׁה Manasseh הַרְבֵּ֣ה harbˈē רבה be many מְאֹ֔ד mᵊʔˈōḏ מְאֹד might עַ֛ד ʕˈaḏ עַד unto אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] מִלֵּ֥א millˌē מלא be full אֶת־ ʔeṯ- אֵת [object marker] יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem פֶּ֣ה pˈeh פֶּה mouth לָ lā לְ to פֶ֑ה fˈeh פֶּה mouth לְ lᵊ לְ to בַ֤ד vˈaḏ בַּד linen, part, stave מֵֽ mˈē מִן from חַטָּאתֹו֙ ḥaṭṭāṯˌô חַטָּאת sin אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הֶחֱטִ֣יא heḥᵉṭˈî חטא miss אֶת־ ʔeṯ- אֵת [object marker] יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 21:16. insuper et sanguinem innoxium fudit Manasses multum nimis donec impleret Hierusalem usque ad os absque peccatis suis quibus peccare fecit Iudam ut faceret malum coram DominoMoreover, Manasses shed also very much innocent blood, till he filled Jerusalem up to the mouth: besides his sins, wherewith he made Juda to sin, to do evil before the Lord. 16. Moreover Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another; beside his sin wherewith he made Judah to sin, in doing that which was evil in the sight of the LORD, Moreover Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another; beside his sin wherewith he made Judah to sin, in doing [that which was] evil in the sight of the LORD: 21:16 Еще же пролил Манассия и весьма много невинной крови, так что наполнил {ею} Иерусалим от края до края, сверх своего греха, что он завлек Иуду в грех~--- делать неугодное в очах Господних. 21:16 καί και and; even γε γε in fact αἷμα αιμα blood; bloodstreams ἀθῷον αθωος guiltless ἐξέχεεν εκχεω pour out; drained Μανασσης μανασσης Manassēs; Manassis πολὺ πολυς much; many σφόδρα σφοδρα vehemently; tremendously ἕως εως till; until οὗ ος who; what ἔπλησεν πληθω fill; fulfill τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem στόμα στομα mouth; edge εἰς εις into; for στόμα στομα mouth; edge πλὴν πλην besides; only τῶν ο the ἁμαρτιῶν αμαρτια sin; fault αὐτοῦ αυτος he; him ὧν ος who; what ἐξήμαρτεν εξαμαρτανω the Ιουδαν ιουδας Ioudas; Iuthas τοῦ ο the ποιῆσαι ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master 21:16 וְ wᵊ וְ and גַם֩ ḡˌam גַּם even דָּ֨ם dˌām דָּם blood נָקִ֜י nāqˈî נָקִי innocent שָׁפַ֤ךְ šāfˈaḵ שׁפך pour מְנַשֶּׁה֙ mᵊnaššˌeh מְנַשֶּׁה Manasseh הַרְבֵּ֣ה harbˈē רבה be many מְאֹ֔ד mᵊʔˈōḏ מְאֹד might עַ֛ד ʕˈaḏ עַד unto אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] מִלֵּ֥א millˌē מלא be full אֶת־ ʔeṯ- אֵת [object marker] יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem פֶּ֣ה pˈeh פֶּה mouth לָ lā לְ to פֶ֑ה fˈeh פֶּה mouth לְ lᵊ לְ to בַ֤ד vˈaḏ בַּד linen, part, stave מֵֽ mˈē מִן from חַטָּאתֹו֙ ḥaṭṭāṯˌô חַטָּאת sin אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הֶחֱטִ֣יא heḥᵉṭˈî חטא miss אֶת־ ʔeṯ- אֵת [object marker] יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 21:16. insuper et sanguinem innoxium fudit Manasses multum nimis donec impleret Hierusalem usque ad os absque peccatis suis quibus peccare fecit Iudam ut faceret malum coram Domino Moreover, Manasses shed also very much innocent blood, till he filled Jerusalem up to the mouth: besides his sins, wherewith he made Juda to sin, to do evil before the Lord. 16. Moreover Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another; beside his sin wherewith he made Judah to sin, in doing that which was evil in the sight of the LORD, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 21:16: Shed innocent blood very much - Like the deities he worshipped, he was fierce and cruel; an unprincipled, merciless tyrant: he slew innocent people and God's prophets. 4 Kings (2 Kings) 21:17 Albert Barnes: Notes on the Bible - 1834 21:16: Compare Jer 2:30; Heb 11:37; Isa 57:1-4. According to tradition, Isaiah was among the first to perish. More than a century afterward, the final judgment upon Jerusalem was felt to be in an special way the punishment of Manasseh's bloody persecution of God's people (marginal reference). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:16: Manasseh: Kg2 24:3, Kg2 24:4; Num 35:33; Deu 21:8, Deu 21:9; Jer 2:34, Jer 7:6, Jer 15:4, Jer 19:4; Mat 23:30, Mat 23:31; Mat 27:6; Luk 13:34; Heb 11:37 one end to another: Heb. mouth to mouth beside his sin: Kg2 21:7, Kg2 21:11; Exo 32:21; Kg1 14:15, Kg1 14:16; Ch2 33:9 Geneva 1599 Moreover Manasseh shed (s) innocent blood very much, till he had filled Jerusalem from one end to another; beside his sin wherewith he made Judah to sin, in doing [that which was] evil in the sight of the LORD. (s) The Hebrews write that he slew Isaiah the prophet, who was his father-in-law. John Gill Moreover, Manasseh shed innocent blood very much,.... Putting to death the prophets that reproved him and his people for their idolatries, and such who would not comply therewith; and it is commonly said, both by Jewish and Christian writers, that Isaiah was slain, and even sawn asunder by him; see Gill on Heb 11:37, till he had filled Jerusalem from one end to another; a metaphor taken from filling a vessel brimful: beside his sin wherewith he made Judah to sin, in doing that which was evil in the sight of the Lord; the sin of idolatry he drew them into, and even obliged them to commit. John Wesley Blood - The blood of those prophets and righteous men who either reproved his sinful practices, or refused to comply with his wicked commands. His sin - His idolatry, which is called sin, by way of eminency. The tradition of the Jews is, that he caused Isaiah in particular to be sawn asunder. Robert Jamieson, A. R. Fausset and David Brown Moreover Manasseh shed innocent blood--Not content with the patronage and the practice of idolatrous abomination, he was a cruel persecutor of all who did not conform. The land was deluged with the blood of good men; among whom it is traditionally said Isaiah suffered a horrid death, by being sawn asunder (see on Heb 11:37).
21:1721:17: Եւ մնացորդք բանից Մանասէի՝ եւ ամենայն ինչ զոր արար. եւ մեղք նորա զոր մեղաւ, ո՛չ աւանիկ գրեալ են ՚ի գիրս բանից աւուրց թագաւորացն Յուդայ։ 17 Մանասէի մնացած գործերը, բոլոր արարքները եւ գործած մեղքերը չէ՞ որ նկարագրուած են Յուդայի երկրի թագաւորների ժամանակագրութեան մէջ: 17 Եւ Մանասէին մնացորդ պատմութիւնն ու ամէն ըրածը եւ անոր գործած մեղքը՝ Յուդայի թագաւորներուն յիշատակներու գրքին մէջ գրուած են։ Եւ մնացորդք բանից Մանասէի եւ ամենայն ինչ զոր արար եւ մեղք նորա զոր մեղաւ, ո՞չ աւանիկ գրեալ են ի գիրս բանից աւուրց թագաւորացն Յուդայ: 21:17: Եւ մնացորդք բանից Մանասէի՝ եւ ամենայն ինչ զոր արար. եւ մեղք նորա զոր մեղաւ, ո՛չ աւանիկ գրեալ են ՚ի գիրս բանից աւուրց թագաւորացն Յուդայ։ 17 Մանասէի մնացած գործերը, բոլոր արարքները եւ գործած մեղքերը չէ՞ որ նկարագրուած են Յուդայի երկրի թագաւորների ժամանակագրութեան մէջ: 17 Եւ Մանասէին մնացորդ պատմութիւնն ու ամէն ըրածը եւ անոր գործած մեղքը՝ Յուդայի թագաւորներուն յիշատակներու գրքին մէջ գրուած են։ zohrab-1805▾ eastern-1994▾ western am▾	21:1721:17 Прочее о Манассии и обо всем, что он сделал, и о грехах его, в чем он согрешил, написано в летописи царей Иудейских. 21:17 καὶ και and; even τὰ ο the λοιπὰ λοιπος rest; remains τῶν ο the λόγων λογος word; log Μανασση μανασσης Manassēs; Manassis καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make καὶ και and; even ἡ ο the ἁμαρτία αμαρτια sin; fault αὐτοῦ αυτος he; him ἣν ος who; what ἥμαρτεν αμαρτανω sin οὐχὶ ουχι not; not actually ταῦτα ουτος this; he γεγραμμένα γραφω write ἐπὶ επι in; on βιβλίῳ βιβλιον scroll λόγων λογος word; log τῶν ο the ἡμερῶν ημερα day τοῖς ο the βασιλεῦσιν βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha 21:17 וְ wᵊ וְ and יֶ֨תֶר yˌeṯer יֶתֶר remainder דִּבְרֵ֤י divrˈê דָּבָר word מְנַשֶּׁה֙ mᵊnaššˌeh מְנַשֶּׁה Manasseh וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֔ה ʕāśˈā עשׂה make וְ wᵊ וְ and חַטָּאתֹ֖ו ḥaṭṭāṯˌô חַטָּאת sin אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָטָ֑א ḥāṭˈā חטא miss הֲ hᵃ הֲ [interrogative] לֹא־ lō- לֹא not הֵ֣ם hˈēm הֵם they כְּתוּבִ֗ים kᵊṯûvˈîm כתב write עַל־ ʕal- עַל upon סֵ֛פֶר sˈēfer סֵפֶר letter דִּבְרֵ֥י divrˌê דָּבָר word הַ ha הַ the יָּמִ֖ים yyāmˌîm יֹום day לְ lᵊ לְ to מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah 21:17. reliqua autem sermonum Manasse et universa quae fecit et peccatum eius quod peccavit nonne haec scripta sunt in libro sermonum dierum regum IudaNow the rest of the acts of Manasses, and all that he did, and his sin, which he sinned, are they not written in the book of the words of the days of the kings of Juda? 17. Now the rest of the acts of Manasseh, and all that he did, and his sin that he sinned, are they not written in the book of the chronicles of the kings of Judah? Now the rest of the acts of Manasseh, and all that he did, and his sin that he sinned, [are] they not written in the book of the chronicles of the kings of Judah: 21:17 Прочее о Манассии и обо всем, что он сделал, и о грехах его, в чем он согрешил, написано в летописи царей Иудейских. 21:17 καὶ και and; even τὰ ο the λοιπὰ λοιπος rest; remains τῶν ο the λόγων λογος word; log Μανασση μανασσης Manassēs; Manassis καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make καὶ και and; even ἡ ο the ἁμαρτία αμαρτια sin; fault αὐτοῦ αυτος he; him ἣν ος who; what ἥμαρτεν αμαρτανω sin οὐχὶ ουχι not; not actually ταῦτα ουτος this; he γεγραμμένα γραφω write ἐπὶ επι in; on βιβλίῳ βιβλιον scroll λόγων λογος word; log τῶν ο the ἡμερῶν ημερα day τοῖς ο the βασιλεῦσιν βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha 21:17 וְ wᵊ וְ and יֶ֨תֶר yˌeṯer יֶתֶר remainder דִּבְרֵ֤י divrˈê דָּבָר word מְנַשֶּׁה֙ mᵊnaššˌeh מְנַשֶּׁה Manasseh וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֔ה ʕāśˈā עשׂה make וְ wᵊ וְ and חַטָּאתֹ֖ו ḥaṭṭāṯˌô חַטָּאת sin אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָטָ֑א ḥāṭˈā חטא miss הֲ hᵃ הֲ [interrogative] לֹא־ lō- לֹא not הֵ֣ם hˈēm הֵם they כְּתוּבִ֗ים kᵊṯûvˈîm כתב write עַל־ ʕal- עַל upon סֵ֛פֶר sˈēfer סֵפֶר letter דִּבְרֵ֥י divrˌê דָּבָר word הַ ha הַ the יָּמִ֖ים yyāmˌîm יֹום day לְ lᵊ לְ to מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah 21:17. reliqua autem sermonum Manasse et universa quae fecit et peccatum eius quod peccavit nonne haec scripta sunt in libro sermonum dierum regum Iuda Now the rest of the acts of Manasses, and all that he did, and his sin, which he sinned, are they not written in the book of the words of the days of the kings of Juda? 17. Now the rest of the acts of Manasseh, and all that he did, and his sin that he sinned, are they not written in the book of the chronicles of the kings of Judah? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 17-18: 2: Пар. XXXIII:11-20: дает сведения, существенно восполняющие повествование 4: Цар. о Манассии, именно сообщает, что Иегова наказал Манассию за грехи его нашествием военачальников царя ассирийского, которые пленили Манассию и в цепях (вероятно, с продетым через губу кольцом, см. 4: Цар. XIX:28: таковы изображения пленных царей на ассирийских памятниках) отвели его в Вавилон; в плену Манассия раскаялся и спросил прощение у Бога и был возвращен в Иудею, где старался загладить последствия тяжких заблуждений своих: отменил разные виды идолослужения, а равно реставрировал Иерусалим и другие укрепленные города. Сообщение это, долго подвергавшееся в науке сомнению и оспариванию (со стороны, напр., Винера, Гитцига и др.), ныне признается (Эвальдом и др.) вполне историческим, как оправдываемое данными ассириологами (Schracler, Kalinschr. и Александр. сп. Т., s. 366: if. Vigouroux, Bibel und die neueren Entdeckunogen B. IV, s. 232: ff.). По этим данным, Манассия, бывший исправным данником Ассирии при Асаргаддоне (681-669), при преемнике его Асурбанипале вместе с другими мелкими царьками соединился с братом Асурбанипала Салиугом, который захватил подчиненный в то время ассирийцам Вавилон и восстал там против брата. Событие это обыкновенно относится на 647: год до Р. X., след. за 4: года до смерти Манассии. При этом вероятно, что Асурбанипал велел привести пленного Манассию не в Ниневию, а в Вавилон (ср. Ис. XXXIX:6; 4: Цар. XX:18), где он сам находился в то время после покорения города и победы над братом (ср. у еп. Платона, цит. соч., стр. 260-262). Памятником покаяния и обращения Манассии служит неканоническая молитва этого царя (не имеющаяся в еврейской Библии, а лишь в греческой и переводах более поздних, в славяно-русской Библии имеющая место в конце книги 2: Пар., в греческом тексте Библии помещаемая после псалтыря в числе 14: песней, извлеченных из разных мест Священного писания (ср. проф. Гуляева, с. 578). С царем покаялся, как видно, и народ (2: Пар. XXXIII:17), хотя покаяние это было кратковременное. В политической деятельности Манассии по возвращении его из плена свящ. писатель 2: Пар. XXXIII:14: отмечает постройку внешней стены города Давидова на западной стороне Геона, по лощине и до входа в Рыбные ворота и проведением ее вокруг Офела. Это так называемая вторая стена Иерусалима, традиционно связываемая с именами Езекии (ср. 2: Пар. XXXII:5) и Манассии. Как видно из упомянутых в сейчас приведенном месте 2: Пар. пунктов - Геон (ср. 3: Цар. I:39; 2: Пар. XXXII:30), Рыбные ворота (Неем. III:3; XII:39; Соф I:10) и Офел (2: Пар. XXVII:3; Неем. III:26) видно, что стена эта начиналась у западной (Геон) или северо-западной части Иерусалима, огибала затем весь север города до Рыбных ворот на северо-востоке и, поворачивая затем к югу, захватывала юго-восточный отрог горы Мориа - т. наз. Офел, (ср. у И. Флав. Древн. X, 3, 2). Кроме летописей царей Израильских (в 4: Цар. XX:17: - "ц. иудейских") свящ. писатель 2: Пар., цитирует в качестве источника для истории Малахии записи некоего Xозая (дибре-Xозай), вероятно, одного из современных этому царю пророков. Погребен был при доме своем, в саду некоего Уззы (ст. 18; 2: Пар. XXXIII:20. И. Флав. цит. м.), которого некоторые (Бенцингер, Киттель) отождествляют с известным царем Озиею-Азариею (4: Цар. XV:1: сл.), другие (Кейль, Бер) видят здесь имя неизвестного лица, прежнего владельца сада, в котором после был построен дворец; предположительно помещается в долине Тиропеон (Onomast. 700) у подошвы Офела. Adam Clarke: Commentary on the Bible - 1831 21:17: Now the rest of the acts - In Ch2 33:11, etc., we read that the Assyrians took Manasseh, bound him with fetters, and took him to Babylon; that there he repented, sought God, and was, we are not told how, restored to his kingdom; that he fortified the city of David, destroyed idolatry, restored the worship of the true God, and died in peace. In Ch2 33:18, Ch2 33:19, His prayer unto God is particularly mentioned. What is called his prayer, is found in the Apocrypha, just before the first book of the Maccabees. There are some good sentiments in it; but whether it be that which was made by Manasseh is more than can be proved. Even the Romish Church have not received it among the canonical books. Are they not written - There are several particulars referred to here, and in Ch2 33:11-19, which are not found in any chronicles or books which now remain, and what the books of the seers were, mentioned in Chronicles, we cannot tell. 4 Kings (2 Kings) 21:18 Albert Barnes: Notes on the Bible - 1834 21:17: The writer of Kings relates in eighteen verses the history of 55 years, and consequently omits numerous facts of great importance in the life of Manasseh. Among the most remarkable of the facts omitted are the capture of Manasseh by the king of Assyria, his removal to Babylon, his repentance there, his restoration to his kingdom, and his religious reforms upon his return to it. These are recorded only in Chronicles (marginal reference, see the note). The writer of Kings probably considered the repentance of Manasseh but a half-repentance, followed by a half-reformation, which left untouched the root of the evil. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:17: the rest: Kg2 20:20, Kg2 20:21; ch2 33:1-20 John Gill Now the rest of the acts of Manasseh and all that he did,.... Both good and bad, for he repented, and was humbled, and did many good things afterwards, though not recorded in this book: and his sin that he sinned; his idolatry: are they not written in the book of the chronicles of the kings of Judah? in which were recorded the most memorable events of their reigns; and in the canonical book of Chronicles are many things concerning Manasseh, which are not written here; see 2Chron 33:11.
21:1821:18: Եւ ննջեաց Մանասէ ընդ հարս իւր, եւ թաղեցաւ ՚ի պարտիզի տան իւրոյ, ՚ի պարտիզին Ոզայ. եւ թագաւորեաց Ամոն որդի նորա ընդ նորա[4030]։ [4030] Ոմանք. Ամմոն։ 18 Մանասէն գնաց իր նախնիների գիրկը, թաղուեց իր տան պարտէզում՝ Օզայի պարտէզում: Նրա փոխարէն թագաւորեց իր որդին՝ Ամոնը: 18 Ու Մանասէ իր հայրերուն հետ քնացաւ եւ իր տանը պարտէզին մէջ, Ոզայի պարտէզին մէջ, թաղուեցաւ ու անոր տեղ անոր որդին Ամոնը թագաւոր եղաւ։ Եւ ննջեաց Մանասէ ընդ հարս իւր, եւ թաղեցաւ ի պարտիզի տան իւրոյ, ի պարտիզին Ոզիայ. եւ թագաւորեաց Ամոն որդի նորա ընդ նորա: 21:18: Եւ ննջեաց Մանասէ ընդ հարս իւր, եւ թաղեցաւ ՚ի պարտիզի տան իւրոյ, ՚ի պարտիզին Ոզայ. եւ թագաւորեաց Ամոն որդի նորա ընդ նորա[4030]։ [4030] Ոմանք. Ամմոն։ 18 Մանասէն գնաց իր նախնիների գիրկը, թաղուեց իր տան պարտէզում՝ Օզայի պարտէզում: Նրա փոխարէն թագաւորեց իր որդին՝ Ամոնը: 18 Ու Մանասէ իր հայրերուն հետ քնացաւ եւ իր տանը պարտէզին մէջ, Ոզայի պարտէզին մէջ, թաղուեցաւ ու անոր տեղ անոր որդին Ամոնը թագաւոր եղաւ։ zohrab-1805▾ eastern-1994▾ western am▾	21:1821:18 И почил Манассия с отцами своими, и погребен в саду при доме его, в саду Уззы. И воцарился Аммон, сын его, вместо него. 21:18 καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep Μανασσης μανασσης Manassēs; Manassis μετὰ μετα with; amid τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐτάφη θαπτω bury; have a funeral for ἐν εν in τῷ ο the κήπῳ κηπος garden τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him ἐν εν in κήπῳ κηπος garden Οζα οζα and; even ἐβασίλευσεν βασιλευω reign Αμων αμων Amōn; Amon υἱὸς υιος son αὐτοῦ αυτος he; him ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him 21:18 וַ wa וְ and יִּשְׁכַּ֤ב yyiškˈav שׁכב lie down מְנַשֶּׁה֙ mᵊnaššˌeh מְנַשֶּׁה Manasseh עִם־ ʕim- עִם with אֲבֹתָ֔יו ʔᵃvōṯˈāʸw אָב father וַ wa וְ and יִּקָּבֵ֥ר yyiqqāvˌēr קבר bury בְּ bᵊ בְּ in גַן־ ḡan- גַּן garden בֵּיתֹ֖ו bêṯˌô בַּיִת house בְּ bᵊ בְּ in גַן־ ḡan- גַּן garden עֻזָּ֑א ʕuzzˈā עֻזָּא Uzza וַ wa וְ and יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king אָמֹ֥ון ʔāmˌôn אָמֹון Amon בְּנֹ֖ו bᵊnˌô בֵּן son תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part 21:18. dormivitque Manasses cum patribus suis et sepultus est in horto domus suae in horto Aza et regnavit Amon filius eius pro eoAnd Manasses slept with his fathers, and was buried in the garden of his own house, in the garden of Oza: and Amon, his son, reigned in his stead. 18. And Manasseh slept with his fathers, and was buried in the garden of his own house, in the garden of Uzza: and Amon his son reigned in his stead. And Manasseh slept with his fathers, and was buried in the garden of his own house, in the garden of Uzza: and Amon his son reigned in his stead: 21:18 И почил Манассия с отцами своими, и погребен в саду при доме его, в саду Уззы. И воцарился Аммон, сын его, вместо него. 21:18 καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep Μανασσης μανασσης Manassēs; Manassis μετὰ μετα with; amid τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐτάφη θαπτω bury; have a funeral for ἐν εν in τῷ ο the κήπῳ κηπος garden τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him ἐν εν in κήπῳ κηπος garden Οζα οζα and; even ἐβασίλευσεν βασιλευω reign Αμων αμων Amōn; Amon υἱὸς υιος son αὐτοῦ αυτος he; him ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him 21:18 וַ wa וְ and יִּשְׁכַּ֤ב yyiškˈav שׁכב lie down מְנַשֶּׁה֙ mᵊnaššˌeh מְנַשֶּׁה Manasseh עִם־ ʕim- עִם with אֲבֹתָ֔יו ʔᵃvōṯˈāʸw אָב father וַ wa וְ and יִּקָּבֵ֥ר yyiqqāvˌēr קבר bury בְּ bᵊ בְּ in גַן־ ḡan- גַּן garden בֵּיתֹ֖ו bêṯˌô בַּיִת house בְּ bᵊ בְּ in גַן־ ḡan- גַּן garden עֻזָּ֑א ʕuzzˈā עֻזָּא Uzza וַ wa וְ and יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king אָמֹ֥ון ʔāmˌôn אָמֹון Amon בְּנֹ֖ו bᵊnˌô בֵּן son תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part 21:18. dormivitque Manasses cum patribus suis et sepultus est in horto domus suae in horto Aza et regnavit Amon filius eius pro eo And Manasses slept with his fathers, and was buried in the garden of his own house, in the garden of Oza: and Amon, his son, reigned in his stead. 18. And Manasseh slept with his fathers, and was buried in the garden of his own house, in the garden of Uzza: and Amon his son reigned in his stead. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 21:18: In the garden of his own house - It was probably a burying-place made for his own family, for Amon his son is said to be buried in the same place, Kg2 21:26. 4 Kings (2 Kings) 21:19 Albert Barnes: Notes on the Bible - 1834 21:18: Was buried - The catacomb of David was probably full, and the later kings, from Ahaz downward, had to find sepulture elsewhere. Ahaz was buried in Jerusalem, but not in the sepulchres of the kings Ch2 28:27. Hezekiah found a resting place on the way that led up to David's catacomb Ch2 32:33. Manasseh and Amon were interred in "the garden of Uzza," a portion (apparently) of the royal palace-garden; perhaps so called after the name of the pRev_ious owner. Josiah was buried in "his own sepulchre" Kg2 23:30. Amon his son - This name, which occurs only at this time and in the reign of the idolatrous Ahab Kg1 22:26, is identical in form with the Hebrew representative of the great Egyptian god, Amen or Amun (Nah 3:8 margin); and it is therefore probable that Manasseh selected it and gave it to his son in compliment to the Egyptians. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:18: am 3361, bc 643 and was buried: Ch2 21:20, Ch2 24:16, Ch2 24:25, Ch2 28:27, Ch2 32:33, Ch2 33:20; Jer 22:19 John Gill And Manasseh slept with his fathers,.... Or died, after a reign of fifty five years, and a life of sixty seven: and was buried in the garden of his own house, in the garden of Uzza; whether the burial of him here was his own choice, judging himself unworthy to lie with the kings of Judah, who had been guilty of such great sins, or whether the will of others, on the same account, is not certain; and as much at a loss are we for the reason of this garden being called the garden of Uzza, whether from Uzzah that died for touching the ark, 2Kings 6:6 or from King Uzziah, 4Kings 15:7. The Jews buried in gardens in the times of Christ, who himself was buried in one, Jn 19:41. The Romans had sometimes sepulchres in their gardens (g), Galba the emperor was buried in his gardens (h); and so had other nations. Cyrus king of Persia was buried in a garden (i): and Amon his son reigned in his stead; of whom we have the following account. (g) Vid. Kirchman. de Funer. Romas. l. 2. c. 22. p. 274. (h) Eutrop. Hist. Roman. l. 7. Sueton. Vit. Galb. c. 20. Tacit. Hist. l. 1. c. 49. (i) Strabo. Geograph l. 15. p. 502. John Wesley Garden - Not in the sepulchre of the kings; probably, by his own choice and command, as a lasting testimony of his sincere repentance and abhorrence of himself for his former crime.
21:1921:19: Որդի քսան եւ երկուց ամաց Ամոն ՚ի թագաւորել իւրում, եւ երկոտասան ամ թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Մեսողոմիթ՝ դուստր Արուսայ Յետեբելայ[4031]։ [4031] Այլք. Դուստր Արուսայ Յետեբաղայ։ Ոմանք. Ամմոն։ 19 Ամոնը քսաներկու տարեկան էր, որ թագաւոր դարձաւ: Նա տասներկու տարի թագաւորեց Երուսաղէմում: Նրա մօր անունը Մեսոլոմիթ էր, նա յետեբալցի Արուսի դուստրն էր: 19 Ամոն քսանըերկու տարեկան էր երբ թագաւոր եղաւ ու Երուսաղէմի մէջ երկու տարի թագաւորութիւն ըրաւ։ Անոր մօրը անունը Մեսողոմիթ էր ու Ետեբացի Արուսին աղջիկն էր։ Որդի քսան եւ երկուց ամաց Ամոն ի թագաւորել իւրում, եւ ^[318]երկոտասան ամ`` թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Մեսողոմիթ` դուստր Արուսայ Յետեբեղայ: 21:19: Որդի քսան եւ երկուց ամաց Ամոն ՚ի թագաւորել իւրում, եւ երկոտասան ամ թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Մեսողոմիթ՝ դուստր Արուսայ Յետեբելայ[4031]։ [4031] Այլք. Դուստր Արուսայ Յետեբաղայ։ Ոմանք. Ամմոն։ 19 Ամոնը քսաներկու տարեկան էր, որ թագաւոր դարձաւ: Նա տասներկու տարի թագաւորեց Երուսաղէմում: Նրա մօր անունը Մեսոլոմիթ էր, նա յետեբալցի Արուսի դուստրն էր: 19 Ամոն քսանըերկու տարեկան էր երբ թագաւոր եղաւ ու Երուսաղէմի մէջ երկու տարի թագաւորութիւն ըրաւ։ Անոր մօրը անունը Մեսողոմիթ էր ու Ետեբացի Արուսին աղջիկն էր։ zohrab-1805▾ eastern-1994▾ western am▾	21:1921:19 Двадцати двух лет был Аммон, когда воцарился, и два года царствовал в Иерусалиме; имя матери его Мешуллемеф, дочь Харуца, из Ятбы. 21:19 υἱὸς υιος son εἴκοσι εικοσι twenty καὶ και and; even δύο δυο two ἐτῶν ετος year Αμων αμων Amōn; Amon ἐν εν in τῷ ο the βασιλεύειν βασιλευω reign αὐτὸν αυτος he; him καὶ και and; even δύο δυο two 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 Μεσολλαμ μεσολλαμ daughter Αρους αρους from; out of Ιετεβα ιετεβα Ieteba; Ieteva 21:19 בֶּן־ ben- בֵּן son עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty וּ û וְ and שְׁתַּ֤יִם šᵊttˈayim שְׁנַיִם two שָׁנָה֙ šānˌā שָׁנָה year אָמֹ֣ון ʔāmˈôn אָמֹון Amon בְּ bᵊ בְּ in מָלְכֹ֔ו mālᵊḵˈô מלך be king וּ û וְ and שְׁתַּ֣יִם šᵊttˈayim שְׁנַיִם two שָׁנִ֔ים šānˈîm 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 מְשֻׁלֶּ֥מֶת mᵊšullˌemeṯ מְשֻׁלֶּמֶת Meshullemeth בַּת־ baṯ- בַּת daughter חָר֖וּץ ḥārˌûṣ חָרוּץ Haruz מִן־ min- מִן from יָטְבָֽה׃ yāṭᵊvˈā יָטְבָה Jotbah 21:19. viginti et duo annorum erat Amon cum regnare coepisset duobusque annis regnavit in Hierusalem nomen matris eius Mesallemeth filia Arus de IethbaTwo and twenty years old was Amon when he began to reign, and he reigned two years in Jerusalem: the name of his mother was Messalemeth, the daughter of Harus, of Jeteba. 19. Amon was twenty and two years old when he began to reign; and he reigned two years in Jerusalem: and his mother’s name was Meshullemeth the daughter of Haruz of Jotbah. Amon [was] twenty and two years old when he began to reign, and he reigned two years in Jerusalem. And his mother' s name [was] Meshullemeth, the daughter of Haruz of Jotbah: 21:19 Двадцати двух лет был Аммон, когда воцарился, и два года царствовал в Иерусалиме; имя матери его Мешуллемеф, дочь Харуца, из Ятбы. 21:19 υἱὸς υιος son εἴκοσι εικοσι twenty καὶ και and; even δύο δυο two ἐτῶν ετος year Αμων αμων Amōn; Amon ἐν εν in τῷ ο the βασιλεύειν βασιλευω reign αὐτὸν αυτος he; him καὶ και and; even δύο δυο two 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 Μεσολλαμ μεσολλαμ daughter Αρους αρους from; out of Ιετεβα ιετεβα Ieteba; Ieteva 21:19 בֶּן־ ben- בֵּן son עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty וּ û וְ and שְׁתַּ֤יִם šᵊttˈayim שְׁנַיִם two שָׁנָה֙ šānˌā שָׁנָה year אָמֹ֣ון ʔāmˈôn אָמֹון Amon בְּ bᵊ בְּ in מָלְכֹ֔ו mālᵊḵˈô מלך be king וּ û וְ and שְׁתַּ֣יִם šᵊttˈayim שְׁנַיִם two שָׁנִ֔ים šānˈîm 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 מְשֻׁלֶּ֥מֶת mᵊšullˌemeṯ מְשֻׁלֶּמֶת Meshullemeth בַּת־ baṯ- בַּת daughter חָר֖וּץ ḥārˌûṣ חָרוּץ Haruz מִן־ min- מִן from יָטְבָֽה׃ yāṭᵊvˈā יָטְבָה Jotbah 21:19. viginti et duo annorum erat Amon cum regnare coepisset duobusque annis regnavit in Hierusalem nomen matris eius Mesallemeth filia Arus de Iethba Two and twenty years old was Amon when he began to reign, and he reigned two years in Jerusalem: the name of his mother was Messalemeth, the daughter of Harus, of Jeteba. 19. Amon was twenty and two years old when he began to reign; and he reigned two years in Jerusalem: and his mother’s name was Meshullemeth the daughter of Haruz of Jotbah. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 19-26: (2: Пар. XXXIII:21-25). 15-й царь иудейский Амон, сын и преемник Манассии, был во все короткое свое царствование, 643-641: гг., ревнителем нечестия отца в первую и большую его часть, но не подражал его покаянию. Указание на его языческий образ мыслей и настроение некоторые видели в самом имени Амона (у И. Флавия "Амос"), сближая его (Евальд и др.) с именем известного египетского божества Амона; вероятнее, впрочем, что это еврейское имя (сн. 3: Цар. XXII:26; Неем. VII:59) Ятба (ст. 19: у 70-ти: Ιετέβα, Vulg.: Jeteba, у И. Флавия: Иовата, слав. Иетева, Оnomast. 547) - неизвестное селение, вероятно, в Иудином колене. Нечестие царя, несомненно, находило отклик и сочувствие в народе. Заговор придворных ("слуги", ст. 23, против Амона и убийство его произошло, конечно, не из борьбы на почве религиозных верований, так как эти придворные были, вероятно, столь же чужды религии Иеговы, как и сам царь (против И. Флавия, Древн. X, 4, 1). - "Народ земли" (евр. ам - гаарец", ср. 4: Цар. XI:14; XVI:15, впоследствии у раввинов и талмудистов = "простой народ", ср. Ин. VII:49) не сочувственно отнесся к этому преступлению (как и к убийству Амасии 3: Цар. XIV:19), и взвел на царство малолетнего сына его Иосию (ст. 24). Погребен был Амон, как и Манассия, в саду Уззы (26). Matthew Henry: Concise Commentary on the Whole Bible - 1706 Amon's Reign and Death. B. C. 643. 19 Amon was twenty and two years old when he began to reign, and he reigned two years in Jerusalem. And his mother's name was Meshullemeth, the daughter of Haruz of Jotbah. 20 And he did that which was evil in the sight of the LORD, as his father Manasseh did. 21 And he walked in all the way that his father walked in, and served the idols that his father served, and worshipped them: 22 And he forsook the LORD God of his fathers, and walked not in the way of the LORD. 23 And the servants of Amon conspired against him, and slew the king in his own house. 24 And the people of the land slew all them that had conspired against king Amon; and the people of the land made Josiah his son king in his stead. 25 Now the rest of the acts of Amon which he did, are they not written in the book of the chronicles of the kings of Judah? 26 And he was buried in his sepulchre in the garden of Uzza: and Josiah his son reigned in his stead. Here is a short account of the short and inglorious reign of Amon, the son of Manasseh. Whether Manasseh, in his blind and brutish zeal for his idols, had sacrificed his other sons--or whether, having been dedicated to his idols, they were refused by the people--so it was that his successor was a son not born till he was forty-five years old. And of him we are here told, 1. That his reign was very wicked: He forsook the God of his fathers (v. 22), disobeyed the commands given to his fathers, and disclaimed the covenant made with his fathers, and walked not in the way of the Lord, but in all the way which his father walked in, v. 20, 21. He trod in the steps of his father's idolatry, and revived that which he, in the latter end of his days, had put down. Note, Those who set bad examples, though they may repent themselves, yet cannot be sure that those whom they have drawn into sin by their example will repent; it is often otherwise. 2. That his end was very tragical. He having rebelled against God, his own servants conspired against him and slew him, probably upon some personal disgust, when he had reigned but two years, v. 23. His servants, who should have guarded him, murdered him; his own house, that should have been his castle of defence, was the place of his execution. He had profaned God's house with his idols, and now God suffered his own house to be polluted with his blood. How unrighteous soever those were that did it, God was righteous who suffered it to be done. Two things the people of the land did, by their representatives, hereupon:-- (1.) They did justice on the traitors that had slain the king, and put them to death; for, though he was a bad king, he was their king, and it was a part of their allegiance to him to avenge his death. Thus they cleared themselves from having any hand in the crime, and did what was incumbent on them to deter others from the like villainous practices. (2.) They did a kindness to themselves in making Josiah his son king in his stead, whom probably the conspirators had a design to put by, but the people stood by him and settled him in the throne, encouraged, it may be, by the indications he gave, even in his early days, of a good disposition. Now they made a happy change from one of the worst to one of the best of all the kings of Judah. "Once more," says God, "they shall be tried with a reformation; and, if that succeed, well; if not, then after that I will cut them down." Amon was buried in the same garden where his father was, v. 26. If his father put himself under that humiliation, the people will put him under it. Adam Clarke: Commentary on the Bible - 1831 21:19: He reigned two years in Jerusalem - The remark of the rabbins is not wholly without foundation, that the sons of those kings who were idolaters, and who succeeded their fathers, seldom reigned more than two years. So Nadab, the son of Jeroboam, Kg1 15:25; Elah, the son of Baasha, Kg1 16:8; Ahaziah, the son of Ahab, Kg1 22:51; and Amon, the son of Manasseh, as mentioned here, Kg2 21:19. 4 Kings (2 Kings) 21:23 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:19: am 3361-3363, bc 643-641 Amon: Ch1 3:14; Ch2 33:21-23; Mat 1:10 two years: Kg2 15:23; Kg1 15:25, Kg1 16:8, Kg1 22:51 Carl Friedrich Keil and Franz Delitzsch Reign of Amon (cf. 2Chron 33:21-25). - Amon reigned only two years, and that in the spirit of his father, that is to say, worshipping all his idols. The city of Jotbah, from which his mother sprang, was, according to Jerome (in the Onom. s. v. Jethaba), urbs antiqua Judaeae; but it is not further known. John Gill And Amon was twenty two years old when he began to reign,.... Being born in the forty fifth of his father's life, and in the thirty third of his reign: and he reigned two years in Jerusalem; which, as Abarbinel observes, was the usual time the sons of wicked kings reigned, and instances in the son of Jeroboam, Baasha, and Ahab, 3Kings 15:25. An Arabic writer (k) says, he reigned twelve years, but according to the Jews only two: and his mother's name was Meshullemeth, the daughter of Haruz of Jotbah; there was a place called Jotbath, which was one of the stations of the children of Israel in the wilderness, Num 33:33 but it can scarcely be thought to be the same place. (k) Abulpharag. Hist. Dynast. Dyn. 3. p. 67. Robert Jamieson, A. R. Fausset and David Brown AMON'S WICKED REIGN. (4Kings 21:19-26) Amon was twenty and two years old when he began to reign--This prince continued the idolatrous policy of his father; and, after an inglorious reign of two years, he was massacred by some of his own domestics. The people slew the regicide conspirators and placed his son Josiah on the throne.
21:2021:20: Եւ արար չա՛ր առաջի Տեառն, որպէս արար Մանասէ հայր նորա. 20 Նա իր հայր Մանասէի նման չար ընթացք ունեցաւ Տիրոջ առջեւ, 20 Անիկա իր հօրը Մանասէին ըրածին պէս Տէրոջը առջեւ չարութիւն ըրաւ Եւ արար չար առաջի Տեառն, որպէս արար Մանասէ հայր նորա: 21:20: Եւ արար չա՛ր առաջի Տեառն, որպէս արար Մանասէ հայր նորա. 20 Նա իր հայր Մանասէի նման չար ընթացք ունեցաւ Տիրոջ առջեւ, 20 Անիկա իր հօրը Մանասէին ըրածին պէս Տէրոջը առջեւ չարութիւն ըրաւ zohrab-1805▾ eastern-1994▾ western am▾	21:2021:20 И делал он неугодное в очах Господних так, как делал Манассия, отец его; 21:20 καὶ και and; even ἐποίησεν ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master καθὼς καθως just as / like ἐποίησεν ποιεω do; make Μανασσης μανασσης Manassēs; Manassis ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him 21:20 וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make מְנַשֶּׁ֥ה mᵊnaššˌeh מְנַשֶּׁה Manasseh אָבִֽיו׃ ʔāvˈiʸw אָב father 21:20. fecitque malum in conspectu Domini sicut fecerat Manasses pater eiusAnd he did evil in the sight of the Lord, as Manasses, his father, had done. 20. And he did that which was evil in the sight of the LORD, as did Manasseh his father. And he did [that which was] evil in the sight of the LORD, as his father Manasseh did: 21:20 И делал он неугодное в очах Господних так, как делал Манассия, отец его; 21:20 καὶ και and; even ἐποίησεν ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master καθὼς καθως just as / like ἐποίησεν ποιεω do; make Μανασσης μανασσης Manassēs; Manassis ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him 21:20 וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make מְנַשֶּׁ֥ה mᵊnaššˌeh מְנַשֶּׁה Manasseh אָבִֽיו׃ ʔāvˈiʸw אָב father 21:20. fecitque malum in conspectu Domini sicut fecerat Manasses pater eius And he did evil in the sight of the Lord, as Manasses, his father, had done. 20. And he did that which was evil in the sight of the LORD, as did Manasseh his father. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:20: as his father: Kg2 21:2-7; Num 32:14; Ch2 33:22, Ch2 33:23; Mat 23:32; Act 7:51 John Gill And he did that which was evil in the sight of the Lord,.... Committed idolatry: as his father Manasseh did: he imitated him in that, but not in his repentance and humiliation, 2Chron 33:23.
21:2121:21: եւ գնաց յամենայն ճանապարհս յոր գնաց հայր նորա, եւ պաշտեաց զկուռս զոր պաշտեաց հայր նորա, եւ երկիր եպագ նոցա. 21 գնաց իր հօր ընթացած բոլոր ճանապարհներով, պաշտեց իր հօր պաշտած կուռքերը, երկրպագեց նրանց, 21 Ու իր հօրը քալած ճամբուն մէջ քալեց եւ իր հօրը պաշտած կուռքերը պաշտեց ու անոնց երկրպագութիւն ըրաւ։ եւ գնաց յամենայն ճանապարհս յոր գնաց հայր նորա, եւ պաշտեաց զկուռս զոր պաշտեաց հայր նորա, եւ երկիր եպագ նոցա: 21:21: եւ գնաց յամենայն ճանապարհս յոր գնաց հայր նորա, եւ պաշտեաց զկուռս զոր պաշտեաց հայր նորա, եւ երկիր եպագ նոցա. 21 գնաց իր հօր ընթացած բոլոր ճանապարհներով, պաշտեց իր հօր պաշտած կուռքերը, երկրպագեց նրանց, 21 Ու իր հօրը քալած ճամբուն մէջ քալեց եւ իր հօրը պաշտած կուռքերը պաշտեց ու անոնց երկրպագութիւն ըրաւ։ zohrab-1805▾ eastern-1994▾ western am▾	21:2121:21 и ходил тою же точно дорогою, которою ходил отец его, и служил идолам, которым служил отец его, и поклонялся им, 21:21 καὶ και and; even ἐπορεύθη πορευομαι travel; go ἐν εν in πάσῃ πας all; every ὁδῷ οδος way; journey ᾗ ος who; what ἐπορεύθη πορευομαι travel; go ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐλάτρευσεν λατρευω employed by τοῖς ο the εἰδώλοις ειδωλον idol οἷς ος who; what ἐλάτρευσεν λατρευω employed by ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even προσεκύνησεν προσκυνεω worship αὐτοῖς αυτος he; him 21:21 וַ wa וְ and יֵּ֕לֶךְ yyˈēleḵ הלך walk בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַ ha הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָלַ֣ךְ hālˈaḵ הלך walk אָבִ֑יו ʔāvˈiʸw אָב father וַֽ wˈa וְ and יַּעֲבֹ֗ד yyaʕᵃvˈōḏ עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גִּלֻּלִים֙ ggillulîm גִּלּוּלִים idols אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָבַ֣ד ʕāvˈaḏ עבד work, serve אָבִ֔יו ʔāvˈiʸw אָב father וַ wa וְ and יִּשְׁתַּ֖חוּ yyištˌaḥû חוה bow down לָהֶֽם׃ lāhˈem לְ to 21:21. et ambulavit in omni via per quam ambulaverat pater eius servivitque inmunditiis quibus servierat pater suus et adoravit easAnd he walked in all the way in which his father had walked: and he served the abominations which his father had served, and he adored them. 21. And he walked in all the way that his father walked in, and served the idols that his father served, and worshipped them: And he walked in all the way that his father walked in, and served the idols that his father served, and worshipped them: 21:21 и ходил тою же точно дорогою, которою ходил отец его, и служил идолам, которым служил отец его, и поклонялся им, 21:21 καὶ και and; even ἐπορεύθη πορευομαι travel; go ἐν εν in πάσῃ πας all; every ὁδῷ οδος way; journey ᾗ ος who; what ἐπορεύθη πορευομαι travel; go ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐλάτρευσεν λατρευω employed by τοῖς ο the εἰδώλοις ειδωλον idol οἷς ος who; what ἐλάτρευσεν λατρευω employed by ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even προσεκύνησεν προσκυνεω worship αὐτοῖς αυτος he; him 21:21 וַ wa וְ and יֵּ֕לֶךְ yyˈēleḵ הלך walk בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַ ha הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָלַ֣ךְ hālˈaḵ הלך walk אָבִ֑יו ʔāvˈiʸw אָב father וַֽ wˈa וְ and יַּעֲבֹ֗ד yyaʕᵃvˈōḏ עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גִּלֻּלִים֙ ggillulîm גִּלּוּלִים idols אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָבַ֣ד ʕāvˈaḏ עבד work, serve אָבִ֔יו ʔāvˈiʸw אָב father וַ wa וְ and יִּשְׁתַּ֖חוּ yyištˌaḥû חוה bow down לָהֶֽם׃ lāhˈem לְ to 21:21. et ambulavit in omni via per quam ambulaverat pater eius servivitque inmunditiis quibus servierat pater suus et adoravit eas And he walked in all the way in which his father had walked: and he served the abominations which his father had served, and he adored them. 21. And he walked in all the way that his father walked in, and served the idols that his father served, and worshipped them: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 21:21: At Manasseh's death, the idolatrous party, held in some check during his later years Ch2 33:15-17, recovered the entire direction of affairs, and obtained authority from Amon to make once more all the changes which Manasseh had made in the early part of his reign. Hence, we find the state of things at Josiah's accession Kg2 23:4-14; Zep 1:4-12; Zep 3:1-7, the exact counterpart of that which had existed under Manasseh. John Gill And he walked in all the ways that his father walked in,.... In his wicked way, his idolatry, witchcraft, and murders: and served the idols that his father served, and worshipped them; Baal, Ashtoreth, and all the host of heaven, and all the carved images his father made, which it seems he only removed, but did not break in pieces, 2Chron 33:22. John Wesley He walked, &c. - He revived that idolatry which Manasseh in the latter end of his reign had put down. Those who set bad examples, if they repent themselves, cannot be sure that they whom their example has drawn into sin will repent. It is often otherwise.
21:2221:22: եւ եթող զՏէր Աստուած հարց իւրոց, եւ ո՛չ գնաց ՚ի ճանապարհս Տեառն։ 22 լքեց իր հայրերի Տէր Աստծուն, չգնաց Տիրոջ ճանապարհներով: 22 Իր հայրերուն Տէր Աստուածը թողուց ու Տէրոջը ճամբուն մէջ չքալեց։ եւ եթող զՏէր Աստուած հարց իւրոց, եւ ոչ գնաց ի ճանապարհս Տեառն: 21:22: եւ եթող զՏէր Աստուած հարց իւրոց, եւ ո՛չ գնաց ՚ի ճանապարհս Տեառն։ 22 լքեց իր հայրերի Տէր Աստծուն, չգնաց Տիրոջ ճանապարհներով: 22 Իր հայրերուն Տէր Աստուածը թողուց ու Տէրոջը ճամբուն մէջ չքալեց։ zohrab-1805▾ eastern-1994▾ western am▾	21:2221:22 и оставил Господа Бога отцов своих, не ходил путем Господним. 21:22 καὶ και and; even ἐγκατέλιπεν εγκαταλειπω abandon; leave behind τὸν ο the κύριον κυριος lord; master θεὸν θεος God τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἐπορεύθη πορευομαι travel; go ἐν εν in ὁδῷ οδος way; journey κυρίου κυριος lord; master 21:22 וַ wa וְ and יַּעֲזֹ֕ב yyaʕᵃzˈōv עזב leave אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) אֲבֹתָ֑יו ʔᵃvōṯˈāʸw אָב father וְ wᵊ וְ and לֹ֥א lˌō לֹא not הָלַ֖ךְ hālˌaḵ הלך walk בְּ bᵊ בְּ in דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 21:22. et dereliquit Dominum Deum patrum suorum et non ambulavit in via DominiAnd forsook the Lord, the God of his fathers, and walked not in the way of the Lord. 22. and he forsook the LORD, the God of his fathers, and walked not in the way of the LORD. And he forsook the LORD God of his fathers, and walked not in the way of the LORD: 21:22 и оставил Господа Бога отцов своих, не ходил путем Господним. 21:22 καὶ και and; even ἐγκατέλιπεν εγκαταλειπω abandon; leave behind τὸν ο the κύριον κυριος lord; master θεὸν θεος God τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἐπορεύθη πορευομαι travel; go ἐν εν in ὁδῷ οδος way; journey κυρίου κυριος lord; master 21:22 וַ wa וְ and יַּעֲזֹ֕ב yyaʕᵃzˈōv עזב leave אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) אֲבֹתָ֑יו ʔᵃvōṯˈāʸw אָב father וְ wᵊ וְ and לֹ֥א lˌō לֹא not הָלַ֖ךְ hālˌaḵ הלך walk בְּ bᵊ בְּ in דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 21:22. et dereliquit Dominum Deum patrum suorum et non ambulavit in via Domini And forsook the Lord, the God of his fathers, and walked not in the way of the Lord. 22. and he forsook the LORD, the God of his fathers, and walked not in the way of the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:22: Kg2 22:17; Deu 32:15; Kg1 11:33; Ch1 28:9; Jer 2:13; Jon 2:8 Geneva 1599 And he forsook the LORD God of his fathers, and walked not in the (g) way of the LORD. (g) That is, according to his commandment. John Gill And he forsook the Lord God of his fathers,.... Of David, Solomon, &c. and walked not in the way of the Lord; prescribed by him in his law for the worship of him.
21:2321:23: Եւ գումարեցան ծառայք Ամոնայ ՚ի վերայ նորա, եւ սպանին զարքայ ՚ի տան իւրում[4032]։ [4032] Ոմանք. Ամմոն։ 23 Ամոնի ծառաները նրա դէմ դաւ նիւթեցին ու արքային սպանեցին իր տան մէջ, 23 Ամոնին ծառաները անոր դէմ դաւադրութիւն ըրին ու զինք իր տանը մէջ մեռցուցին։ Եւ գումարեցան ծառայք Ամոնայ ի վերայ նորա, եւ սպանին զարքայ ի տան իւրում: 21:23: Եւ գումարեցան ծառայք Ամոնայ ՚ի վերայ նորա, եւ սպանին զարքայ ՚ի տան իւրում[4032]։ [4032] Ոմանք. Ամմոն։ 23 Ամոնի ծառաները նրա դէմ դաւ նիւթեցին ու արքային սպանեցին իր տան մէջ, 23 Ամոնին ծառաները անոր դէմ դաւադրութիւն ըրին ու զինք իր տանը մէջ մեռցուցին։ zohrab-1805▾ eastern-1994▾ western am▾	21:2321:23 И составили заговор слуги Аммоновы против него, и умертвили царя в доме его. 21:23 καὶ και and; even συνεστράφησαν συστρεφω wind up; collect οἱ ο the παῖδες παις child; boy Αμων αμων Amōn; Amon πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even ἐθανάτωσαν θανατοω put to death τὸν ο the βασιλέα βασιλευς monarch; king ἐν εν in τῷ ο the οἴκῳ οικος home; household αὐτοῦ αυτος he; him 21:23 וַ wa וְ and יִּקְשְׁר֥וּ yyiqšᵊrˌû קשׁר tie עַבְדֵֽי־ ʕavᵊḏˈê- עֶבֶד servant אָמֹ֖ון ʔāmˌôn אָמֹון Amon עָלָ֑יו ʕālˈāʸw עַל upon וַ wa וְ and יָּמִ֥יתוּ yyāmˌîṯû מות die אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king בְּ bᵊ בְּ in בֵיתֹֽו׃ vêṯˈô בַּיִת house 21:23. tetenderuntque ei insidias servi sui et interfecerunt regem in domo suaAnd his servants plotted against him, and slew the king in his own house. 23. And the servants of Amon conspired against him, and put the king to death in his own house. And the servants of Amon conspired against him, and slew the king in his own house: 21:23 И составили заговор слуги Аммоновы против него, и умертвили царя в доме его. 21:23 καὶ και and; even συνεστράφησαν συστρεφω wind up; collect οἱ ο the παῖδες παις child; boy Αμων αμων Amōn; Amon πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even ἐθανάτωσαν θανατοω put to death τὸν ο the βασιλέα βασιλευς monarch; king ἐν εν in τῷ ο the οἴκῳ οικος home; household αὐτοῦ αυτος he; him 21:23 וַ wa וְ and יִּקְשְׁר֥וּ yyiqšᵊrˌû קשׁר tie עַבְדֵֽי־ ʕavᵊḏˈê- עֶבֶד servant אָמֹ֖ון ʔāmˌôn אָמֹון Amon עָלָ֑יו ʕālˈāʸw עַל upon וַ wa וְ and יָּמִ֥יתוּ yyāmˌîṯû מות die אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king בְּ bᵊ בְּ in בֵיתֹֽו׃ vêṯˈô בַּיִת house 21:23. tetenderuntque ei insidias servi sui et interfecerunt regem in domo sua And his servants plotted against him, and slew the king in his own house. 23. And the servants of Amon conspired against him, and put the king to death in his own house. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 21:23: The servants of Amon conspired - What their reason was for slaying their king we cannot tell. It does not seem to have been a popular act, for the people of the land rose up and slew the regicides. We hear enough of this man when we hear that he was as bad as his father was in the beginning of his reign, but did not copy his father's repentance. 4 Kings (2 Kings) 21:26 Albert Barnes: Notes on the Bible - 1834 21:23: This conspiracy may have been due to the popular reaction against the extreme idolatry which the young king had established. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:23: am 3363, bc 641, Kg2 12:20, Kg2 14:19, Kg2 15:25, Kg2 15:30; Kg1 15:27, Kg1 16:9; Ch2 33:24, Ch2 33:25 Carl Friedrich Keil and Franz Delitzsch His servants conspired against him and slew him in his palace; whereupon the people of the land, i.e., the population of Judah (הארץ עם = יהוּדה עם, 2Chron 26:1), put the conspirators to death and made Josiah the son of Amon king, when he was only eight years old. John Gill And the servants of Amon conspired against him,.... Some of his domestic servants, and perhaps his courtiers, not on account of his idolatry, but for some ill usage of them: and slew the king in his own house: which they had an opportunity to do, being his servants.
21:2421:24: Եւ եհար ամենայն ժողովուրդն զամենայն գումարեալսն ՚ի վերայ արքայի Ամոնայ. եւ թագաւորեցոյց ժողովուրդ երկրին զՅովսիայ որդի նորա ընդ նորա։ 24 իսկ ամբողջ ժողովուրդը կոտորեց բոլոր նրանց, որոնք դաւաճանել էին Ամոն արքային: Երկրի ժողովուրդը նրա փոխարէն թագաւոր նստեցրեց նրա որդուն՝ Յոսիային: 24 Երկրին ժողովուրդը Ամոն թագաւորին դէմ դաւադրութիւն ընողներուն ամէնքը մեռցուցին։ Երկրին ժողովուրդը անոր որդին Յովսիան անոր տեղ թագաւոր դրին։ Եւ եհար ամենայն ժողովուրդն զամենայն գումարեալսն ի վերայ արքայի Ամոնայ, եւ թագաւորեցոյց ժողովուրդ երկրին զՅովսիա որդի նորա ընդ նորա: 21:24: Եւ եհար ամենայն ժողովուրդն զամենայն գումարեալսն ՚ի վերայ արքայի Ամոնայ. եւ թագաւորեցոյց ժողովուրդ երկրին զՅովսիայ որդի նորա ընդ նորա։ 24 իսկ ամբողջ ժողովուրդը կոտորեց բոլոր նրանց, որոնք դաւաճանել էին Ամոն արքային: Երկրի ժողովուրդը նրա փոխարէն թագաւոր նստեցրեց նրա որդուն՝ Յոսիային: 24 Երկրին ժողովուրդը Ամոն թագաւորին դէմ դաւադրութիւն ընողներուն ամէնքը մեռցուցին։ Երկրին ժողովուրդը անոր որդին Յովսիան անոր տեղ թագաւոր դրին։ zohrab-1805▾ eastern-1994▾ western am▾	21:2421:24 Но народ земли перебил всех, бывших в заговоре против царя Аммона; и воцарил народ земли Иосию, сына его, вместо него. 21:24 καὶ και and; even ἐπάταξεν πατασσω pat; impact πᾶς πας all; every ὁ ο the λαὸς λαος populace; population τῆς ο the γῆς γη earth; land πάντας πας all; every τοὺς ο the συστραφέντας συστρεφω wind up; collect ἐπὶ επι in; on τὸν ο the βασιλέα βασιλευς monarch; king Αμων αμων Amōn; Amon καὶ και and; even ἐβασίλευσεν βασιλευω reign ὁ ο the λαὸς λαος populace; population τῆς ο the γῆς γη earth; land τὸν ο the Ιωσιαν ιωσιας Iōsias; Iosias υἱὸν υιος son αὐτοῦ αυτος he; him ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him 21:24 וַ wa וְ and יַּךְ֙ yyaḵ נכה strike עַם־ ʕam- עַם people הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the קֹּשְׁרִ֖ים qqōšᵊrˌîm קשׁר tie עַל־ ʕal- עַל upon הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king אָמֹ֑ון ʔāmˈôn אָמֹון Amon וַ wa וְ and יַּמְלִ֧יכוּ yyamlˈîḵû מלך be king עַם־ ʕam- עַם people הָ hā הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth אֶת־ ʔeṯ- אֵת [object marker] יֹאשִׁיָּ֥הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah בְנֹ֖ו vᵊnˌô בֵּן son תַּחְתָּֽיו׃ taḥtˈāʸw תַּחַת under part 21:24. percussit autem populus terrae omnes qui coniuraverant contra regem Amon et constituerunt sibi regem Iosiam filium eius pro eoBut the people of the land slew all them that had conspired against king Amon: and made Josias, his son, their king in his stead. 24. But the people of the land slew all them that had conspired against king Amon; and the people of the land made Josiah his son king in his stead. And the people of the land slew all them that had conspired against king Amon; and the people of the land made Josiah his son king in his stead: 21:24 Но народ земли перебил всех, бывших в заговоре против царя Аммона; и воцарил народ земли Иосию, сына его, вместо него. 21:24 καὶ και and; even ἐπάταξεν πατασσω pat; impact πᾶς πας all; every ὁ ο the λαὸς λαος populace; population τῆς ο the γῆς γη earth; land πάντας πας all; every τοὺς ο the συστραφέντας συστρεφω wind up; collect ἐπὶ επι in; on τὸν ο the βασιλέα βασιλευς monarch; king Αμων αμων Amōn; Amon καὶ και and; even ἐβασίλευσεν βασιλευω reign ὁ ο the λαὸς λαος populace; population τῆς ο the γῆς γη earth; land τὸν ο the Ιωσιαν ιωσιας Iōsias; Iosias υἱὸν υιος son αὐτοῦ αυτος he; him ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him 21:24 וַ wa וְ and יַּךְ֙ yyaḵ נכה strike עַם־ ʕam- עַם people הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the קֹּשְׁרִ֖ים qqōšᵊrˌîm קשׁר tie עַל־ ʕal- עַל upon הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king אָמֹ֑ון ʔāmˈôn אָמֹון Amon וַ wa וְ and יַּמְלִ֧יכוּ yyamlˈîḵû מלך be king עַם־ ʕam- עַם people הָ hā הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth אֶת־ ʔeṯ- אֵת [object marker] יֹאשִׁיָּ֥הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah בְנֹ֖ו vᵊnˌô בֵּן son תַּחְתָּֽיו׃ taḥtˈāʸw תַּחַת under part 21:24. percussit autem populus terrae omnes qui coniuraverant contra regem Amon et constituerunt sibi regem Iosiam filium eius pro eo But the people of the land slew all them that had conspired against king Amon: and made Josias, his son, their king in his stead. 24. But the people of the land slew all them that had conspired against king Amon; and the people of the land made Josiah his son king in his stead. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 21:24: The intention of the conspirators had perhaps been to declare a forfeiture of the crown by the existing line, and to place a new dynasty on the throne. This the people would not suffer. They arrested them and put them to death; and insisted on investing with the royal authority the true heir of David, the eldest son of Amon, though he was a boy only 8 years old. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:24: the people of the land slew: Kg2 14:5 made Josiah: Kg2 11:17, Kg2 14:21; Sa1 11:15; Sa2 5:3; Kg1 12:1, Kg1 12:20; Ch2 22:1, Ch2 26:1, Ch2 33:25 John Gill And the people of the land slew all them that had conspired against King Amon,.... On occasion of his death, there seems to have been an insurrection of the people in a body, to avenge the death of their king, who might be beloved on account of his idolatry, so depraved was the nation; or it may be only to avenge his death because he was their king, whose life these men ought not to have taken away: and the rather this may be thought to be the reason by what follows: and the people of the land made Josiah his son king in his stead; who had been prophesied of by name above three hundred years before, see 3Kings 13:2.
21:2521:25: Եւ մնացորդք բանիցն Ամոնայ զոր արար, ո՛չ աւանիկ գրեալ են ՚ի գիրս բանից աւուրց թագաւորացն Յուդայ։ 25 Ամոնի մնացած գործերը չէ՞ որ նկարագրուած են Յուդայի երկրի թագաւորների ժամանակագրութեան մէջ: 25 Եւ Ամոնին ըրած գործերուն մնացորդ պատմութիւնը Յուդայի թագաւորներուն յիշատակներու գրքին մէջ գրուած է։ Եւ մնացորդք բանից Ամոնայ զոր արար, ո՞չ աւանիկ գրեալ են ի գիրս բանից աւուրց թագաւորացն Յուդայ: 21:25: Եւ մնացորդք բանիցն Ամոնայ զոր արար, ո՛չ աւանիկ գրեալ են ՚ի գիրս բանից աւուրց թագաւորացն Յուդայ։ 25 Ամոնի մնացած գործերը չէ՞ որ նկարագրուած են Յուդայի երկրի թագաւորների ժամանակագրութեան մէջ: 25 Եւ Ամոնին ըրած գործերուն մնացորդ պատմութիւնը Յուդայի թագաւորներուն յիշատակներու գրքին մէջ գրուած է։ zohrab-1805▾ eastern-1994▾ western am▾	21:2521:25 Прочее об Аммоне, что он сделал, написано в летописи царей Иудейских. 21:25 καὶ και and; even τὰ ο the λοιπὰ λοιπος rest; remains τῶν ο the λόγων λογος word; log Αμων αμων Amōn; Amon ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make οὐκ ου not ἰδοὺ ιδου see!; here I am ταῦτα ουτος this; he γεγραμμένα γραφω write ἐπὶ επι in; on βιβλίῳ βιβλιον scroll λόγων λογος word; log τῶν ο the ἡμερῶν ημερα day τοῖς ο the βασιλεῦσιν βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha 21:25 וְ wᵊ וְ and יֶ֛תֶר yˈeṯer יֶתֶר remainder דִּבְרֵ֥י divrˌê דָּבָר word אָמֹ֖ון ʔāmˌôn אָמֹון Amon אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֑ה ʕāśˈā עשׂה make הֲ hᵃ הֲ [interrogative] לֹא־ lō- לֹא not הֵ֣ם hˈēm הֵם they כְּתוּבִ֗ים kᵊṯûvˈîm כתב write עַל־ ʕal- עַל upon סֵ֛פֶר sˈēfer סֵפֶר letter דִּבְרֵ֥י divrˌê דָּבָר word הַ ha הַ the יָּמִ֖ים yyāmˌîm יֹום day לְ lᵊ לְ to מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah 21:25. reliqua autem sermonum Amon quae fecit nonne haec scripta sunt in libro sermonum dierum regum IudaBut the rest of the acts of Amon, which he did, are they not written in the book of the words of the days of the kings of Juda? 25. Now the rest of the acts of Amon which he did, are they not written in the book of the chronicles of the kings of Judah? Now the rest of the acts of Amon which he did, [are] they not written in the book of the chronicles of the kings of Judah: 21:25 Прочее об Аммоне, что он сделал, написано в летописи царей Иудейских. 21:25 καὶ και and; even τὰ ο the λοιπὰ λοιπος rest; remains τῶν ο the λόγων λογος word; log Αμων αμων Amōn; Amon ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make οὐκ ου not ἰδοὺ ιδου see!; here I am ταῦτα ουτος this; he γεγραμμένα γραφω write ἐπὶ επι in; on βιβλίῳ βιβλιον scroll λόγων λογος word; log τῶν ο the ἡμερῶν ημερα day τοῖς ο the βασιλεῦσιν βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha 21:25 וְ wᵊ וְ and יֶ֛תֶר yˈeṯer יֶתֶר remainder דִּבְרֵ֥י divrˌê דָּבָר word אָמֹ֖ון ʔāmˌôn אָמֹון Amon אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֑ה ʕāśˈā עשׂה make הֲ hᵃ הֲ [interrogative] לֹא־ lō- לֹא not הֵ֣ם hˈēm הֵם they כְּתוּבִ֗ים kᵊṯûvˈîm כתב write עַל־ ʕal- עַל upon סֵ֛פֶר sˈēfer סֵפֶר letter דִּבְרֵ֥י divrˌê דָּבָר word הַ ha הַ the יָּמִ֖ים yyāmˌîm יֹום day לְ lᵊ לְ to מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah 21:25. reliqua autem sermonum Amon quae fecit nonne haec scripta sunt in libro sermonum dierum regum Iuda But the rest of the acts of Amon, which he did, are they not written in the book of the words of the days of the kings of Juda? 25. Now the rest of the acts of Amon which he did, are they not written in the book of the chronicles of the kings of Judah? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:25: Kg2 21:17, Kg2 20:20 John Gill Now the rest of the acts of Amon which he did, are they not written in the book of the chronicles of the kings of Judah? See Gill on 4Kings 21:17.
21:2621:26: Եւ ննջեաց Ամոն ընդ հարս իւր, եւ թաղեցին զնա ՚ի գերեզմանի իւրում ՚ի պարտիզին Ոզայ։Եւ թագաւորեաց Յովսիա որդի նորա ընդ նորա։ 26 Ամոնը գնաց իր նախնիների գիրկը, եւ նրան թաղեցին իր գերեզմանում՝ Օզայի պարտէզում: Նրա փոխարէն թագաւորեց իր որդին՝ Յոսիան: 26 Զանիկա Ոզային պարտէզը իր գերեզմանին մէջ թաղեցին։ Անոր տեղը անոր որդին Յովսիան թագաւոր եղաւ։ ^[319]Եւ ննջեաց Ամոն ընդ հարս իւր,`` եւ թաղեցին զնա ի գերեզմանի իւրում ի պարտիզին Ոզիայ. եւ թագաւորեաց Յովսիա որդի նորա ընդ նորա: 21:26: Եւ ննջեաց Ամոն ընդ հարս իւր, եւ թաղեցին զնա ՚ի գերեզմանի իւրում ՚ի պարտիզին Ոզայ։ Եւ թագաւորեաց Յովսիա որդի նորա ընդ նորա։ 26 Ամոնը գնաց իր նախնիների գիրկը, եւ նրան թաղեցին իր գերեզմանում՝ Օզայի պարտէզում: Նրա փոխարէն թագաւորեց իր որդին՝ Յոսիան: 26 Զանիկա Ոզային պարտէզը իր գերեզմանին մէջ թաղեցին։ Անոր տեղը անոր որդին Յովսիան թագաւոր եղաւ։ zohrab-1805▾ eastern-1994▾ western am▾	21:2621:26 И похоронили его в гробнице его, в саду Уззы. И воцарился Иосия, сын его, вместо него. 21:26 καὶ και and; even ἔθαψαν θαπτω bury; have a funeral for αὐτὸν αυτος he; him ἐν εν in τῷ ο the τάφῳ ταφος grave αὐτοῦ αυτος he; him ἐν εν in τῷ ο the κήπῳ κηπος garden Οζα οζα and; even ἐβασίλευσεν βασιλευω reign Ιωσιας ιωσιας Iōsias; Iosias υἱὸς υιος son αὐτοῦ αυτος he; him ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him 21:26 וַ wa וְ and יִּקְבְֹּ֥ר yyiqbᵊˌōr קבר bury אֹתֹ֛ו ʔōṯˈô אֵת [object marker] בִּ bi בְּ in קְבֻרָתֹ֖ו qᵊvurāṯˌô קְבוּרָה grave בְּ bᵊ בְּ in גַן־ ḡan- גַּן garden עֻזָּ֑א ʕuzzˈā עֻזָּא Uzza וַ wa וְ and יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king יֹאשִׁיָּ֥הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah בְנֹ֖ו vᵊnˌô בֵּן son תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part 21:26. sepelieruntque eum in sepulchro suo in horto Aza et regnavit Iosias filius eius pro eoAnd they buried him in his sepulchre, in the garden of Oza: and his son, Josias, reigned in his stead. 26. And he was buried in his sepulchre in the garden of Uzza: and Josiah his son reigned in his stead. And he was buried in his sepulchre in the garden of Uzza: and Josiah his son reigned in his stead: 21:26 И похоронили его в гробнице его, в саду Уззы. И воцарился Иосия, сын его, вместо него. 21:26 καὶ και and; even ἔθαψαν θαπτω bury; have a funeral for αὐτὸν αυτος he; him ἐν εν in τῷ ο the τάφῳ ταφος grave αὐτοῦ αυτος he; him ἐν εν in τῷ ο the κήπῳ κηπος garden Οζα οζα and; even ἐβασίλευσεν βασιλευω reign Ιωσιας ιωσιας Iōsias; Iosias υἱὸς υιος son αὐτοῦ αυτος he; him ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him 21:26 וַ wa וְ and יִּקְבְֹּ֥ר yyiqbᵊˌōr קבר bury אֹתֹ֛ו ʔōṯˈô אֵת [object marker] בִּ bi בְּ in קְבֻרָתֹ֖ו qᵊvurāṯˌô קְבוּרָה grave בְּ bᵊ בְּ in גַן־ ḡan- גַּן garden עֻזָּ֑א ʕuzzˈā עֻזָּא Uzza וַ wa וְ and יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king יֹאשִׁיָּ֥הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah בְנֹ֖ו vᵊnˌô בֵּן son תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part 21:26. sepelieruntque eum in sepulchro suo in horto Aza et regnavit Iosias filius eius pro eo And they buried him in his sepulchre, in the garden of Oza: and his son, Josias, reigned in his stead. 26. And he was buried in his sepulchre in the garden of Uzza: and Josiah his son reigned in his stead. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 21:26: The garden of Uzza - The family sepulcher or burying-place. It is said Kg2 21:3, Kg2 21:7, that "Manasseh made a grove; and he set a graven image of the grove," etc. וישם את פסל האשרה אשר עשה vaiyasem eth pesel haasherah, asher asah: "And he put the graven image of Asherah, which he had made," into the house. Asherah, which we translate grove, is undoubtedly the name of an idol; and probably of one which was carved out of wood. R. S. Jarchi, on Gen 12:3, says, "that אשרה asherah means a tree which was worshipped by the Gentiles;" like as the oak was worshipped by the ancient Druids in Britain. Castel, in Lex. Hept. sub voce אשר, defines אשרה asherah thus, Simulacrum ligneum Astartae dicatum; "A wooden image dedicated to Astrate or Venus." The Septuagint render the words by αλσος; and Flamminius Nobilis, on Kg2 23:4, says Rursus notat Theodoretus το αλσος esse Astartem et Venerem, et ab aliis interpretibus dictum Ashatroth; i.e. "Again Theodoret observes, αλσος is Astarte and Venus; and by other interpreters called Ashtaroth." The Targum of Ben Uzziel, on Deu 7:5, ואשירהם תגדעון vaasheyrehem tegaddeun; i.e., "Their groves shall ye cut down" - translates the place thus, ואילני סיגדיהון תקצצון ,suht ecalp e veilaney sigedeyhon tekatsetsun; "And the oaks of their adoration shall ye cut down." From the above it is pretty evident that idols, not groves, are generally intended where אשרה asherah and its derivatives are used. Here follow proofs: - In Kg2 23:6, it is said that "Josiah brought out the grove from the house of the Lord." This translation seems very absurd; for what grove could there be in the temple? There was none planted there, nor was there room for any. The plain meaning of ויצא את השרה מבית יהוה vaiyotse eth haasherah mibbeyth Jehovah, is, "And he brought out the (goddess) Asherah from the house of the Lord, and burnt it," etc. That this is the true meaning of the place appears farther from Kg2 23:7, where it is said, "He broke down the houses of the sodomites," (הקדשים hakkedeshim, of the whoremongers), "where the women wove hangings for the grove" (בתים לאשרה bottim laasherah, "houses or shrines for Asherah.") Similar perhaps to those which the silversmiths made for Diana, Act 19:24. It is rather absurd to suppose that the women were employed in making curtains to encompass a grove. The Syriac and Arabic versions countenance the interpretation I have given above. In Kg2 23:6, the former says, "He cast out the idol, dechlotho, from the house of the Lord;" and in Kg2 23:7 : "He threw down the houses, dazoine, of the prostitutes; and the women who wove garments, ledechlotho, for the idols which were there." The Arabic is exactly the same. From the whole it is evident that Asherah was no other than Venus; the nature of whose worship is plain enough from the mention of whoremongers and prostitutes. I deny not that there were groves consecrated to idolatrous worship among the Gentiles, but I am sure that such are not intended in the above-cited passages; and the text, in most places, reads better when understood in this way. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:26: in the garden: Kg2 21:18 Josiah: Kg1 13:5; Mat 1:10 Next: 4 Kings (2 Kings) Chapter 22 Carl Friedrich Keil and Franz Delitzsch Amon was buried "in his grave in the garden of Uzza," i.e., in the grave which he had had made in the garden of Uzza by the side of his father's grave. He had probably resided in this palace of his father. יקבּר, one buried him. John Gill And he was buried in his sepulchre, in the garden of Uzza,.... Where his father Manasseh was buried, 4Kings 21:18, and Josiah his son reigned in his stead; of whom many things are said in the two following chapters.

Թագաւորութիւններ Դ / 2 Kings - 21 | swap

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Robert Jamieson, A. R. Fausset and David Brown

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880