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Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

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jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 We have here, I. The happy continuance of the goodness of Josiah's reign, and the progress of the reformation he began, reading the law (ver. 1, 2), renewing the covenant (ver. 3), cleansing the temple (ver. 4), and rooting out idols and idolatry, with all the relics thereof, in all places, as far as his power reached (ver. 5-20), keeping a solemn passover (ver. 21-23), and clearing the country of witches (ver. 24); and in all this acting with extraordinary vigour, ver. 25 II. The unhappy conclusion of it in his untimely death, as a token of the continuance of God's wrath against Jerusalem, ver. 26-30 III. The more unhappy consequences of his death, in the bad reigns of his two sons Jehoahaz and Jehoiakim, that came after him, ver. 31-37 Adam Clarke: Commentary on the Bible - 1831 Josiah reads in the temple to the elders of Judah, the priests, the prophets, and the people, the book of the covenant which had been found, Kg2 23:1, Kg2 23:2. He makes a covenant, and the people stand to it, Kg2 23:3. He destroys the vessels of Baal and Asherah, and puts down the idolatrous priests; breaks down the houses of the sodomites, and the high places; defiles Topheth; takes away the horses of the sun; destroys the altars of Ahaz; breaks in pieces the images; and breaks down and burns Jeroboam's altar at Beth-el, Kg2 23:4-15. Fulfills the word of the prophet, who cried against the altar at Beth-el, Kg2 23:16-18. Destroys the high places in Samaria, slays the idolatrous priests, and celebrates a great passover, Kg2 23:19-23; and puts away all the dealers with familiar spirits, etc., Kg2 23:24. His eminent character; he is mortally wounded at Megiddo, and buried at Jerusalem, Kg2 23:25-30. Jehoahaz reigns in his stead, and does evil in the sight of the Lord, Kg2 23:31, Kg2 23:32. Is dethroned by Pharaoh-nechoh; and Eliakim, his brother, called also Jehoiakim, made king in his stead; the land is laid under tribute by the king of Egypt, and Jehoiakim reigns wickedly, Kg2 23:33-37. 4 Kings (2 Kings) 23:2 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Kg2 23:1, Josiah causes the book to be read in a solemn assembly; Kg2 23:3, He renews the covenant of the Lord; Kg2 23:4, He destroys idolatry; Kg2 23:15, He burns dead men's bones upon the altar of Beth-el, as was fore-prophesied; Kg2 23:21, He keeps a most solemn passover; Kg2 23:24, He puts away witches and all abomination; Kg2 23:26, God's final wrath against Judah; Kg2 23:29, Josiah, provoking Pharaoh-nechoh, is slain at Megiddo; Kg2 23:31, Jehoahaz, succeeding him, is imprisoned by Pharaoh-nechoh, who makes Jehoiakim king; Kg2 23:36, Jehoiakim's wicked reign. Carl Friedrich Keil and Franz Delitzsch Instead of resting content with the fact that he was promised deliverance from the approaching judgment, Josiah did everything that was in his power to lead the whole nation to true conversion to the Lord, and thereby avert as far as possible the threatened curse of rejection, since the Lord in His word had promised forgiveness and mercy to the penitent. He therefore gathered together the elders of the nation, and went with them, with the priests and prophets and the assembled people, into the temple, and there had the book of the law read to those who were assembled, and concluded a covenant with the Lord, into which the people also entered. After this he had all the remnants of idolatry eradicated, not only in Jerusalem and Judah, but also in Bethel and the other cities of Samaria, and directed the people to strengthen themselves in their covenant fidelity towards the Lord by the celebration of a solemn passover. 4Kings 23:1-2 Reading of the law in the temple, and renewal of the covenant (cf. 2Chron 34:29-32). Beside the priests, Josiah also gathered together the prophets, including perhaps Jeremiah and Zedekiah, that he might carry out the solemn conclusion of the covenant with their co-operation, and, as is evident from Jer 1-11, that they might then undertake the task, by their impressive preaching in Jerusalem and the cities of Judah, of making the people conscious of the earnestness of the covenant duties which they had so recently undertaken (see Oehler in Herzog's Cycl.). Instead of the prophets, the Levites are mentioned in the Chronicles, probably only because the Levites are mentioned along with the priests in other cases of a similar kind. ויּקרא, he read, i.e., had it read; for the duty of reading the law in the temple devolved upon the priests as the keepers of the law (Deut 31:9.). 4Kings 23:3 The king stood העמּוּד על, as in 4Kings 11:14. For וגו ויּכרת see 4Kings 11:17. ללכת, i.e., he bound himself solemnly to walk after the Lord, that is to say, in his walk to follow the Lord and keep His commandments (see at 3Kings 2:3). - בּבּרית...ויּעמוד, all the people entered into the covenant (Luther and others); not perstitit, stood firm, continued in the covenant (Maurer, Ges.), which would be at variance with Jer 11:9-10; Jer 25:3., and other utterances of the prophets. 2 Kings 23:4-20 The eradication of idolatry. - According to 2Chron 34:3-7, this had already begun, and was simply continued and carried to completion after the renewal of the covenant. 4Kings 23:4-14 In Jerusalem and Judah. 4Kings 23:4. The king commanded the high priest and the other priests, and the Levites who kept the door, to remove from the temple everything that had been made for Baal and Asherah, and to burn it in the valley of Kidron. המּשׁנה כּהני, sacerdotes secundi ordinis (Vulg., Luth., etc.), are the common priests as distinguished from הגּדול הכּהן, the high priest. The Rabbins are wrong in their explanation vicarii summi sacerdotis, according to which Thenius would alter the text and read כּהן for כּהני. הסּף שׁמרי, the keepers of the threshold, are the Levites whose duty it was to watch the temple, as in 4Kings 22:4 (cf. 1Chron 23:5). כּל־הכּלים (alles Zeug, Luth.), i.e., all the apparatus, consisting of altars, idols, and other things, that had been provided for the worship of Baal and Astarte. Josiah had these things burned, according to the law in Deut 7:25, and that outside Jerusalem in the fields of the Kidron valley. The קדרון שׁדמות (fields of Kidron) are probably to be sought for to the north-east of Jerusalem, where the Kidron valley is broader than between the city and the Mount of Olives, and spreads out into a basin of considerable size, which is now cultivated and contains plantations of olive and other fruit-trees (Rob. Pal. i. p. 405). "And he had their dust carried to Bethel," i.e., the ashes of the wooden objects which were burned, and the dust of those of stone and metal which were ground to powder, to defile the idolatrous place of worship at Bethel as the chief seat of idolatry and false worship. 4Kings 23:5 "He abolished the high priests." כּמרים are also mentioned in Hos 10:5 and Zech 1:4 : they were not idolatrous priests or prophets of Baal, but priests whom the kings of Judah had appointed to offer incense upon the altars of the high places; for they are distinguished from the idolatrous priests, or those who burnt incense to Baal, the sun, etc. In Hos 10:5 the priests appointed in connection with the golden calf at Bethel are called כמרים; and in Zeph 1:4 the כמרים are not exclusively idolatrous priests, but such as did service sometimes for Jehovah, who had been degraded into a Baal, and sometimes to actual idols. Now as כּהנים who burnt incense upon high places are also mentioned in 4Kings 23:8, we must understand by the כמרים non-Levitical priests, and by the כהנים in 4Kings 23:8 Levitical priests who were devoted to the worship on the high places. The primary signification of כּמר is disputed. In Syriac the word signifies the priest, in Hebrew spurious priests, probably from כּמר in the sense of to bring together, or complete, as the performers of sacrifice, like ἕρδων, the sacrificer (Dietr.); whereas the connection suggested by Hitzig (on Zeph.) with (Arabic) kfr, to be unbelieving, in the opposite sense of the religious, is very far-fetched, and does not answer either to the Hebrew or the Syriac use of the word. (Note: In any case the derivation from כמר, to be black (Ges. Thes. p. 693), and the explanation given by Frst from vi occultandi magicasque, h. e. arcanas et reconditas artes exercendi, and others given in Iden's Dissertatt. theol. philol. i. diss. 12, are quite untenable.) The singular ויקטּר is striking, inasmuch as if the imperf. c. Vav rel. were a continuation of נתנוּ, we should expect the plural, "and who had burnt incense," as it is given in the Chaldee. The lxx, Vulg., and Syr. have rendered לקטּר, from which ויקטּר has probably arisen by a mistake in copying. In the following clause, "and those who had burnt incense to Baal, to the sun and to the moon," etc., Baal is mentioned as the deity worshipped in the sun, the moon, and the stars (see at 4Kings 21:3). מזּלות, synonymous with מזּרות in Job 38:32, does not mean the twenty-eight naxatra, or Indian stations of the moon, (Note: According to A. Weber, Die vedischen Nachrichten von den naxatra, in the Abhandlungen der Berl. Acad. d. Wiss. 1860 and 1861. Compare, on the other hand, Steinschneider, Hebr. Bibliographie, 1861, No. 22, pp. 93, 94, his article in the Deutsch. morgld. Zeitschrift, 1864, p. 118ff.) but the twelve signs or constellations of the zodiac, which were regarded by the Arabs as menâzil, i.e., station-houses, in which the sun took up its abode in succession when describing the circuit of the year (cf. Ges. Thes. p. 869, and Delitzsch on Job 38:32). 4Kings 23:6 The image of Asherah (האשׁרה = הא פּסל, 4Kings 21:3, 4Kings 21:7), which Manasseh placed in the temple and then removed after his return from Babylon (2Chron 33:15), but which Amon had replaced, Josiah ordered to be burned and ground to powder in the valley of Kidron, and the dust to be thrown upon the graves of the common people. ויּדק, from דקק, to make fine, to crush, refers to the metal covering of the image (see at Ex 32:10). Asa had already had an idol burned in the Kidron valley (3Kings 15:13), and Hezekiah had ordered the idolatrous abominations to be taken out of the city and carried thither (2Chron 29:16); so that the valley had already been defiled. There was a burial-place there for העם בּני, i.e., the common people (cf. Jer 26:23), who had no graves of their own, just as at the present day the burial-ground of the Jews there lies to the north of Kefr Silwn. Josiah ordered the ashes to be cast upon these graves, probably in order to defile them as the graves of idolaters. 4Kings 23:7 הקּדשׁים בּתּי, the houses (places of abode) of the paramours (for הקדשים see at 3Kings 14:24), were probably only tents or huts, which were erected in the court of the temple for the paramours to dwell in, and in which there were also women who wove tent-temples (בּתּים) for Asherah (see at 4Kings 17:30). (Note: On this worship Movers has the following among other remarks (Phn. i. p. 686): "The mutilated Gallus (קדש) fancies that he is a woman: negant se viros esse ... muleires se volunt credi (Firmic.). He lives in close intimacy with the women, and they again are drawn towards the Galli by peculiar affection." He also expresses a conjecture "that the women of Jerusalem gave themselves up in honour of the goddess in the tents of the Galli which were pitched in the temple circle, on which account the כלב מחיר went to the temple treasury.") 4Kings 23:8 All the (Levitical) priests he sent for from the cities of Judah to Jerusalem, and defiled the altars of the high places, upon which they had offered incense, from Geba to Beersheba, i.e., throughout the whole kingdom. Geba, the present Jeba, about three hours to the north of Jerusalem (see at Josh 18:24), was the northern frontier of the kingdom of Judah, and Beersheba (Bir-seba: see the Comm. on Gen 21:31) the southern frontier of Canaan. It is evident from 4Kings 23:9 that כּהנים are Levitical priests. He ordered them to come to Jerusalem, that they might not carry on illegal worship any longer in the cities of Judah. He then commanded that the unlawful high places should be defiled throughout the whole land, for the purpose of suppressing this worship altogether. He also destroyed "the altars of the high places at the gates, (both that) which was at the entrance of the gate of Joshua the governor of the city, (and also that) which was at the left of every one (entering) by the city gate." The two clauses beginning with אשׁר contain a more precise description of השּׁערים בּמות. The gate of Joshua the governor of the city is not mentioned anywhere else, but it was probably near to his home, i.e., near the citadel of the city; but whether it was the future gate of Gennath, as Thenius supposes, or some other, it is impossible to determine. This also applies to the opinion that העיר שׁער is the valley gate or Joppa gate (Thenius) as being the gate of greatest traffic; for the traffic through the northern or Ephraim gate was certainly not less. אישׁ על־שׂמאול, at the left of every one, sc. going into the city. 4Kings 23:9 "Only the priests of the high places did not sacrifice, ... but ate unleavened bread in the midst of their brethren." The אך is connected with 4Kings 23:8 : Josiah did not allow the priests, whom he had brought out of the cities of Judah to Jerusalem, to offer sacrifice upon the altar of Jehovah in the temple, i.e., to perform the sacrificial service of the law, though he did allow them "to eat that which was unleavened," i.e., to eat of the sacred altar-gifts intended for the priests (Lev 6:9-10 and Lev 6:22); only they were not allowed to consume this at a holy place, but simply in the midst of their brethren, i.e., at home in the family. They were thus placed on a par with the priests who were rendered incapable of service on account of a bodily defect (Lev 21:17-22). 4Kings 23:10 He also defiled the place of sacrifice in the valley of Benhinnom, for the purpose of exterminating the worship of Moloch. Moloch's place of sacrifice is called התּפת, as an object of abhorrence, or one to be spat at (תּפת: Job 17:6), from תּוּף, to spit, or spit out (cf. Roediger in Ges. thes. p. 1497, where the other explanations are exploded). (Note: Jerome (on Jer 7:31) says: Thophet, quae est in valle filiorum Enom, illum locum significat, qui Silo fontibus irrigatur et est amoenus atque nemorosus, hodieque hortorum praebet delicias. From the name Gehinnom the Rabbins formed the name Γέεννα, Gehenna (Mt 5:22, Mt 5:29, etc.), with special reference to the children burnt here to Moloch, to signify hell and hell-fire.) On the valley Bne or Ben-hinnom, at the south side of Mount Zion, see at Josh 15:8. 4Kings 23:11 He cleared away the horses dedicated to the sun, and burned up the chariots of the sun. As the horses were only cleared away (ויּשׁבּת), whereas the chariots were burned, we have not to think of images of horses (Selden, de Diis Syr. ii. 8), but of living horses, which were given to the sun, i.e., kept for the worship of the sun. Horses were regarded as sacred to the sun by many nations, viz., the Armenians, Persians, Massagetae, Ethiopians, and Greeks, and were sacrificed to it (for proofs see Bochart, Hieroz. i. lib. ii. c. 10); and there is no doubt that the Israelites received this worship first of all from Upper Asia, along with the actual sun-worship, possibly through the Assyrians. "The kings of Judah" are Ahaz, Manasseh, and Amon. These horses were hardly kept to be offered to the sun in sacrifice (Bochart and others), but, as we must infer from the "chariots of the sun," were used for processions in connection with the worship of the sun, probably, according to the unanimous opinion of the Rabbins, to drive and meet the rising sun. The definition יי בּית מבּא, "from the coming into the house of Jehovah," i.e., near the entrance into the temple, is dependent upon נתנוּ, "they had given (placed) the horses of the sun near the temple entrance," אל־לשׁכּת, "in the cell of Nethanmelech." אל does not mean at the cell, i.e., in the stable by the cell (Thenius), because the ellipsis is too harsh, and the cells built in the court of the temple were intended not merely as dwelling-places for the priests and persons engaged in the service, but also as a dept for the provisions and vessels belonging to the temple (Neh 10:38.; 1Chron 9:26). One of these depts was arranged and used as a stable for the sacred horses. This cell, which derived its name from Nethanmelech, a chamberlain (סריס), of whom nothing further is known, possibly the builder or founder of it, was בּפּרורים, in the Pharvars. פּרורים, the plural of פּרור, is no doubt identical with פּרבּר in 1Chron 26:18. This was the name given to a building at the western or hinder side of the outer temple-court by the gate Shalleket at the ascending road, i.e., the road which led up from the city standing in the west into the court of the temple (1Chron 26:16 and 1Chron 26:18). The meaning of the word פרור is uncertain. Gesenius (thes. p. 1123) explains it by porticus, after the Persian frwâr, summer-house, an open kiosk. Bttcher (Proben, p. 347), on the other hand, supposes it to be "a separate spot resembling a suburb," because in the Talmud פרורין signifies suburbia, loca urbi vicinia. 4Kings 23:12 The altars built upon the roof of the aliyah of Ahaz were dedicated to the host of heaven (Zeph 1:5; Jer 19:13; Jer 32:29), and certainly built by Ahaz; and inasmuch as Hezekiah had undoubtedly removed them when he reformed the worship, they had been restored by Manasseh and Amon, so that by "the kings of Judah" we are to understand these three kings as in 4Kings 23:11. We are unable to determine where the עליּה, the upper chamber, of Ahaz really was. But since the things spoken of both before and afterwards are the objects of idolatry found in the temple, this aliyah was probably also an upper room of one of the buildings in the court of the temple (Thenius), possibly at the gate, which Ahaz had built when he removed the outer entrance of the king into the temple (4Kings 16:18), since, according to Jer 35:4, the buildings at the gate had upper stories. The altars built by Manasseh in the two courts of the temple (see 4Kings 21:5) Josiah destroyed, משּׁם ויּרץ, "and crushed them to powder from thence," and cast their dust into the Kidron valley. yaarots, not from רוּץ, to run, but from רצץ, to pound or crush to pieces. The alteration proposed by Thenius into ויּרץ, he caused to run and threw = he had them removed with all speed, is not only arbitrary, but unsuitable, because it is impossible to see why Josiah should merely have hurried the clearing away of the dust of these altars, whereas רצץ, to pound or grind to powder, was not superfluous after נתץ, to destroy, but really necessary, if the dust was to be thrown into the Kidron. ויּרץ is substantially equivalent to ויּדק in 4Kings 23:6. 4Kings 23:13-14 The places of sacrifice built by Solomon upon the southern height of the Mount of Olives (see at 3Kings 11:7) Josiah defiled, reducing to ruins the monuments, cutting down the Asherah idols, and filling their places with human bones, which polluted a place, according to Num 19:16. 4Kings 23:14 gives a more precise definition of טמּא in 4Kings 23:13 in the form of a simple addition (with Vav cop.). הר־המּשׁחית, mountain of destruction (not unctionis = המּשׁחה, Rashi and Cler.), is the southern peak of the Mount of Olives, called in the tradition of the Church mons offensionis or scandali (see at 3Kings 11:7). For מצּבוה and אשׁרים see at 3Kings 14:23. מקומם are the places where the Mazzeboth and Asherim stood by the altars that were dedicated to Baal and Astarte, so that by defiling them the altar-places were also defiled. 4Kings 23:15-20 Extermination of idolatry in Bethel and the cities of Samaria. - In order to suppress idolatry as far as possible, Josiah did not rest satisfied with the extermination of it in his own kingdom Judah, but also destroyed the temples of the high places and altars and idols in the land of the former kingdom of the ten tribes, slew all the priests of the high places that were there, and burned their bones upon the high places destroyed, in order to defile the ground. The warrant for this is not to be found, as Hess supposes, in the fact that Josiah, as vassal of the king of Assyria, had a certain limited power over these districts, and may have looked upon them as being in a certain sense his own territory, a power which the Assyrians may have allowed him the more readily, because they were sure of his fidelity in relation to Egypt. For we cannot infer that Josiah was a vassal of the Assyrians from the imprisonment and release of Manasseh by the king of Assyria, nor is there any historical evidence whatever to prove it. The only reason that can have induced Josiah to do this, must have been that after the dissolution of the kingdom of the ten tribes he regarded himself as the king of the whole of the covenant-nation, and availed himself of the approaching or existing dissolution of the Assyrian empire to secure the friendship of the Israelites who were left behind in the kingdom of the ten tribes, to reconcile them to his government, and to win them over to his attempt to reform; and there is no necessity whatever to assume, as Thenius does, that he asked permission to do so of the newly arisen ruler Nabopolassar. For against this assumption may be adduced not only the improbability that Nabopolassar would give him any such permission, but still more the circumstance that at a still earlier period, even before Nabopolassar became king of Babylon, Josiah had had taxes collected of the inhabitants of the kingdom of Israel for the repairing of the temple (2Chron 34:9), from which we may see that the Israelites who were left behind in the land were favourably disposed towards his reforms, and were inclined to attach themselves in religious matters to Judah (just as, indeed, even the Samaritans were willing after the captivity to take part in the building of the temple, Ezra 4:2.), which the Assyrians at that time were no longer in a condition to prevent. 4Kings 23:15 "Also the altar at Bethel, the high place which Jeroboam had made-this altar also and the high place he destroyed." It is grammatically impossible to take הבּמה as an accusative of place (Thenius); it is in apposition to המּזבּח, serving to define it more precisely: the altar at Bethel, namely the high place; for which we have afterwards the altar and the high place. By the appositional הבּמה the altar at Bethel is described as an illegal place of worship. "He burned the בּמה," i.e., the buildings of this sanctuary, ground to powder everything that was made of stone or metal, i.e., both the altar and the idol there. This is implied in what follows: "and burned Asherah," i.e., a wooden idol of Astarte found there, according to which there would no doubt be also an idol of Baal, a מצּבה of stone. The golden calf, which had formerly been set up at Bethel, may, as Hos 10:5-6 seems to imply, have been removed by the Assyrians, and, after the settlement of heathen colonists in the land, have been supplanted by idols of Baal and Astarte (cf. 4Kings 17:29). 4Kings 23:16-18 In order to desecrate this idolatrous site for all time, Josiah had human bones taken out of the graves that were to be found upon the mountain, and burned upon the altar, whereby the prophecy uttered in the reign of Jeroboam by the prophet who came out of Judah concerning this idolatrous place of worship was fulfilled; but he spared the tomb of that prophet himself (cf. 3Kings 13:26-32). The mountain upon which Josiah saw the graves was a mountain at Bethel, which was visible from the bamah destroyed. ציּוּן, a sepulchral monument, probably a stone erected upon the grave. וימלּטוּ: "so they rescued (from burning) his bones (the bones of the prophet who had come from Judah), together with the bones of the prophet who had come from Samaria," i.e., of the old prophet who sprang from the kingdom of the ten tribes and had come to Bethel (3Kings 13:11). משּׁמרון בּא in antithesis to מיהוּדה ot sisehtit בּא denotes simply descent from the land of Samaria. (Note: 4Kings 23:16-18 are neither an interpolation of the editor, i.e., of the author of our books of Kings (Staehelin), nor an interpolation from a supplement to the account in 1 Kings 13:1-32 (Thenius). The correspondence between the וגם in 4Kings 23:15 and the וגם in 4Kings 23:18 does not require this assumption; and the pretended discrepancy, that after Josiah had already reduced the altar to ruins (4Kings 23:15) he could not possibly defile it by burning human bones upon it (4Kings 23:16), is removed by the very natural solution, that המזבח in 4Kings 23:16 does not mean the altar itself, but the site of the altar that had been destroyed.) 4Kings 23:19-20 All the houses of the high places that were in the (other) cities of Samaria Josiah also destroyed in the same way as that at Bethel, and offered up the priests of the high places upon the altars, i.e., slew them upon the altars on which they had offered sacrifice, and burned men's bones upon them (the altars) to defile them. The severity of the procedure towards these priests of the high places, as contrasted with the manner in which the priests of the high places in Judah were treated (4Kings 23:8 and 4Kings 23:9), may be explained partly from the fact that the Israelitish priests of the high places were not Levitical priests, but chiefly from the fact that they were really idolatrous priests. 4Kings 23:21-23 The passover is very briefly noticed in our account, and is described as such an one as had not taken place since the days of the judges. 4Kings 23:21 simply mentions the appointment of this festival on the part of the king, and the execution of the king's command has to be supplied. 4Kings 23:22 contains a remark concerning the character of the passover. In 2 Chron 35:1-19 we have a very elaborate description of it. What distinguished this passover above every other was, (1) that "all the nation," not merely Judah and Benjamin, but also the remnant of the ten tribes, took part in it, or, as it is expressed in 2Chron 35:18, "all Judah and Israel;" (2) that it was kept in strict accordance with the precepts of the Mosaic book of the law, whereas in the passover instituted by Hezekiah there were necessarily many points of deviation from the precepts of the law, more especially in the fact that the feast had to be transferred from the first month, which was the legal time, to the second month, because the priests had not yet purified themselves in sufficient numbers and the people had not yet gathered together at Jerusalem, and also that even then a number of the people had inevitably been allowed to eat the passover without the previous purification required by the law (2Chron 30:2-3, 2Chron 30:17-20). This is implied in the words, "for there was not holden such a passover since the days of the judges and all the kings of Israel and Judah." That this remark does not preclude the holding of earlier passovers, as Thenius follows De Wette in supposing, without taking any notice of the refutations of this opinion, was correctly maintained by the earlier commentators. Thus Clericus observes: "I should have supposed that what the sacred writer meant to say was, that during the times of the kings no passover had ever been kept so strictly by every one, according to all the Mosaic laws. Before this, even under the pious kings, they seem to have followed custom rather than the very words of the law; and since this was the case, many things were necessarily changed and neglected." Instead of "since the days of the judges who judged Israel," we find in 2Chron 35:18, "since the days of Samuel the prophet," who is well known to have closed the period of the judges. 4Kings 23:24-25 Conclusion of Josiah's reign. - 4Kings 23:24. As Josiah had the passover kept in perfect accordance with the precepts of the law, so did he also exterminate the necromancers, the teraphim and all the abominations of idolatry, throughout all Judah and Jerusalem, to set up the words of the law in the book of the law that had been found, i.e., to carry them out and bring them into force. For האבות and היּדּענים see at 4Kings 21:6. תּרפים, penates, domestic gods, which were worshipped as the authors of earthly prosperity and as oracular deities (see at Gen 31:19). גּלּלים and שׁקּצים, connected together, as in Deut 29:16, as a contemptuous description of idols in general. - In 4Kings 23:25 the account of the efforts made by Josiah to restore the true worship of Jehovah closes with a general verdict concerning his true piety. See the remarks on this point at 4Kings 18:5. He turned to Jehovah with all his heart, etc.: there is an evident allusion here to Deut 6:5. Compare with this the sentence of the prophet Jeremiah concerning his reign (Jer 22:15-16). 4Kings 23:26 Nevertheless the Lord turned not from the great fierceness of His wrath, wherewith He had burned against Judah on account of all the provocations "with which Manasseh had provoked Him." With this sentence, in which שבּ לא אך forms an unmistakeable word-play upon יי אל שבּ אשׁר, the historian introduces the account not merely of the end of Josiah's reign, but also of the destruction of the kingdom of Judah. Manasseh is mentioned here and at 4Kings 24:3 and Jer 15:4 as the person who, by his idolatry and his unrighteousness, with which he provoked God to anger, had brought upon Judah and Jerusalem the unavoidable judgment of rejection. It is true that Josiah had exterminated outward and gross idolatry throughout the land by his sincere conversion to the Lord, and by his zeal for the restoration of the lawful worship of Jehovah, and had persuaded the people to enter into covenant with its God once more; but a thorough conversion of the people to the Lord he had not been able to effect. For, as Clericus has correctly observed, "although the king was most religious, and the people obeyed him through fear, yet for all that the mind of the people was not changed, as is evident enough from the reproaches of Jeremiah, Zephaniah, and other prophets, who prophesied about that time and a little after." With regard to this point compare especially the first ten chapters of Jeremiah, which contain a resum of his labours in the reign of Josiah, and bear witness to the deep inward apostasy of the people from the Lord, not only before and during Josiah's reform of worship, but also afterwards. As the Holy One of Israel, therefore, God could not forgive any more, but was obliged to bring upon the people and kingdom, after the death of Josiah, the judgment already foretold to Manasseh himself (4Kings 21:12.). 4Kings 23:27-28 The Lord said: I will also put away Judah (in the same manner as Israel: cf. 4Kings 17:20, 4Kings 17:23) from my face, etc. ויּאמר expresses the divine decree, which was announced to the people by the prophets, especially Jeremiah and Zephaniah. 4Kings 23:29-30 Compare 2Chron 35:20-24. The predicted catastrophe was brought to pass by the expedition of Necho the king of Egypt against Assyria. "In his days (i.e., towards the end of Josiah's reign) Pharaoh Necho the king of Egypt went up against the king of Asshur to the river Euphrates." Necho (נכה or נכו, 2Chron 35:20; Jer 46:2; called Νεχαώ by Josephus, Manetho in Jul. Afric., and Euseb., after the lxx; and Νεκώς by Herod. ii. 158,159, iv. 42, and Diod. Sic. i. 33; according to Brugsch, hist. d'Eg. i. p. 252, Nekou) was, according to Man., the sixth king of the twenty-sixth (Saitic) dynasty, the second Pharaoh of that name, the son of Psammetichus I and grandson of Necho I; and, according to Herodotus, he was celebrated for a canal which he proposed to have cut in order to connect the Nile with the Red Sea, as well as for the circumnavigation of Africa (compare Brugsch, l.c., according to whom he reigned from 611 to 595 b.c.). Whether "the king of Asshur" against whom Necho marched was the last ruler of the Assyrian empire, Asardanpal (Sardanapal), Saracus according to the monuments (see Brandis, Ueber den Gewinn, p. 55; M. v. Niebuhr, Gesch. Assurs, pp. 110ff. and 192), or the existing ruler of the Assyrian empire which had already fallen, Nabopolassar the king of Babylon, who put an end to the Assyrian monarchy in alliance with the Medes by the conquest and destruction of Nineveh, and founded the Chaldaean or Babylonian empire, it is impossible to determine, because the year in which Nineveh was taken cannot be exactly decided, and all that is certain is that Nineveh had fallen before the battle of Carchemish in the year 606 b.c. Compare M. v. Niebuhr, Gesch. Assurs, pp. 109ff. and 203, 204. - King Josiah went against the Egyptian, and "he (Necho) slew him at Megiddo when he saw him," i.e., caught sight of him. This extremely brief notice of the death of Josiah is explained thus in the Chronicles: that Necho sent ambassadors to Josiah, when he was taking the field against him, with an appeal that he would not fight against him, because his only intention was to make war upon Asshur, but that Josiah did not allow himself to be diverted from his purpose, and fought a battle with Necho in the valley of Megiddo, in which he was mortally wounded by the archers. What induced Josiah to oppose with force of arms the advance of the Egyptian to the Euphrates, notwithstanding the assurance of Necho that he had no wish to fight against Judah, is neither to be sought for in the fact that Josiah was dependent upon Babylon, which is at variance with history, nor in the fact that the kingdom of Judah had taken possession of all the territory of the ancient inheritance of Israel, and Josiah was endeavouring to restore all the ancient glory of the house of David over the surrounding nations (Ewald, Gesch. iii. p. 707), but solely in Josiah's conviction that Judah could not remain neutral in the war which had broken out between Egypt and Babylon, and in the hope that by attacking Necho, and frustrating his expedition to the Euphrates, he might be able to avert great distress from his own land and kingdom. (Note: M. v. Niebuhr (Gesch. Ass. p. 364) also calls Josiah's enterprise "a perfectly correct policy. Nineveh was falling (if not already fallen), and the Syrian princes, both those who had remained independent, like Josiah, and also the vassals of Asshur, might hope that, after the fall of Nineveh, they would succeed in releasing Syria from every foreign yoke. Now well-founded this hope was, is evident from the strenuous exertions which Nabukudrussur was afterwards obliged to make, in order to effect the complete subjugation of Syria. It was therefore necessary to hinder at any price the settlement of the Egyptians now. Even though Necho assured Josiah that he was not marching against him (2Chron 35:21), Josiah knew that if once the Egyptians were lords of Coele-Syria, his independence would be gone.") This battle is also mentioned by Herodotus (ii. 159); but he calls the place where it was fought Μάγδολον, i.e., neither Migdol, which was twelve Roman miles to the south of Pelusium (Forbiger, Hdb. d. alten Geogr. ii. p. 695), nor the perfectly apocryphal Magdala or Migdal Zebaiah mentioned by the Talmudists (Reland, Pal. p. 898,899), as Movers supposes. We might rather think with Ewald (Gesch. iii. p. 708) of the present Mejdel, to the south-east of Acca, at a northern source of the Kishon, and regard this as the place where the Egyptian camp was pitched, whereas Israel stood to the east of it, at the place still called Rummane, at Hadad-Rimmon in the valley of Megiddo, as Ewald assumes (Gesch. iii. p. 708). But even this combination is overthrown by the face that Rummane, which lies to the east of el Mejdel at the distance of a mile and three-quarters (geogr.), on the southern edge of the plain of Buttauf, cannot possibly be the Hadad-Rimmon mentioned in Zech 12:11, where king Josiah died after he had been wounded in the battle. For since Megiddo is identical with the Roman Legio, the present Lejun, as Robinson has proved (see at Josh 12:21), and as is generally admitted even by C. v. Raumer (Pal. p. 447, note, ed. 4), Hadad-Rimmon must be the same as the village of Rmmuni (Rummane), which is three-quarters of an hour to the south of Lejun, where the Scottish missionaries in the year 1839 found many ancient wells and other traces of Israelitish times (V. de Velde, R. i. p. 267; Memoir, pp. 333, 334). But this Rummane is four geographical miles distant from el Mejdel, and Mediggo three and a half, so that the battle fought at Megiddo cannot take its name from el Mejdel, which is more than three miles off. The Magdolon of Herodotus can only arise from some confusion between it and Megiddo, which was a very easy thing with the Greek pronunciation Μαγεδδώ, without there being any necessity to assume that Herodotus was thinking of the Egyptian Migdol, which is called Magdolo in the Itin. Ant. p. 171 (cf. Brugsch, Geogr. Inschriften altgypt. Denkmler, i. pp. 261,262). If, then, Josiah went to Megiddo in the plain of Esdrelom to meet the king of Egypt, and fell in with him there, there can be no doubt that Necho came by sea to Palestine and landed at Acco, as des Vignoles (Chronol. ii. p. 427) assumed. (Note: This is favoured by the account in Herodotus (ii. 159), that Necho built ships: τριήρεες αἱ μὲν ἐπὶ τῇ βορηΐ́η θαλάσσῃ ... αἱ δὲ ἐν τῷ Ἀραβίῳ κόλπῳ (triremes in septentrionale et australe mare mittendas. Bhr) - καὶ ταυτῃσί τε ἐχρᾶτο ἐν τῷ δέοντι· καὶ Σύροισι πεζῇ ὁ Νεκὼς συμβαλὼν ἐν Μαγδόλῳ ἐνίκησε; from which we may infer that Necho carried his troops by sea to Palestine, and then fought the battle on the land. M. v. Niebuhr (Gesch. p. 365) also finds it very improbable that Necho used his fleet in this war; but he does not think it very credible "that he embarked his whole army, instead of marching them by the land route so often taken by the Egyptian army, the key of which, viz., the land of the Philistines, was at least partially subject to him," because the ὅλκαδες (ships of burden) required for the transport of a large army were hardly to be obtained in sufficient numbers in Egypt. But this difficulty, which rests upon mere conjecture, is neutralized by the fact, which M. Duncker (Gesch. i. p. 618) also adduces in support of the voyage by sea, namely, that the decisive battle with the Jews was fought to the north-west of Jerusalem, and when the Jews were defeated, the way to Jerusalem stood open for their retreat. Movers (Phniz. ii. 1, p. 420), who also imagines that Necho advanced with a large land-army towards the frontier of Palestine, has therefore transferred the battle to Magdolo on the Egyptian frontier; but he does this by means of the most arbitrary interpretation of the account given by Herodotus.) For if the Egyptian army had marched by land through the plain of Philistia, Josiah would certainly have gone thither to meet it, and not have allowed it to advance into the plain of Megiddo without fighting a battle. 4Kings 23:30 The brief statement, "his servants carried him dead from Megiddo and brought him to Jerusalem," is given with more minuteness in the Chronicles: his servants took him, the severely wounded king, by his own command, from his chariot to his second chariot, and drove him to Jerusalem, and he died and was buried, etc. Where he died the Chronicles do not affirm; the occurrence of ויּמת after the words "they brought him to Jerusalem," does not prove that he did not die till he reached Jerusalem. If we compare Zech 12:11, where the prophet draws a parallel between the lamentation at the death of the Messiah and the lamentation of Hadad-Rimmon in the valley of Megiddo, as the deepest lamentation of the people in the olden time, with the account given in 2Chron 35:25 of the lamentation of the whole nation at the death of Josiah, there can hardly be any doubt that Josiah died on the way to Jerusalem at Hadad-Rimmon, the present Rummane, to the south of Lejun (see above), and was taken to Jerusalem dead. - He was followed on the throne by his younger son Jehoahaz, whom the people (הארץ עם, as in 4Kings 21:24) anointed king, passing over the elder, Eliakim, probably because they regarded him as the more able man. Geneva 1599 And the king (a) sent, and they gathered unto him all the elders of Judah and of Jerusalem. (a) Because he saw the great plagues of God that were threatened, he knew no more speedy way to avoid them, than to turn to God by repentance which cannot come but from faith, and faith by hearing the word of God. John Gill INTRODUCTION TO 2 KINGS 23 This chapter treats of Josiah's reading the book of the law, and of him and the people renewing the covenant with God, 4Kings 23:1, and of his removing idols and idolatry in every shape, and witchcraft, out of the land, which he did in the sincerity of his heart, 4Kings 23:4, yet the wrath of God was still determined upon the land, 4Kings 23:26 and Josiah was taken away by an untimely death, 4Kings 23:29 and was succeeded by two sons of his, one after another, whose reigns were wicked, 4Kings 23:31. Robert Jamieson, A. R. Fausset and David Brown JOSIAH CAUSES THE LAW TO BE READ. (4Kings 23:1-3) the king sent, and they gathered unto him all the elders--This pious and patriotic king, not content with the promise of his own security, felt, after Huldah's response, an increased desire to avert the threatened calamities from his kingdom and people. Knowing the richness of the divine clemency and grace to the penitent, he convened the elders of the people, and placing himself at their head, accompanied by the collective body of the inhabitants, went in solemn procession to the temple, where he ordered the book of the law to be read to the assembled audience, and covenanted, with the unanimous concurrence of his subjects, to adhere steadfastly to all the commandments of the Lord. It was an occasion of solemn interest, closely connected with a great national crisis, and the beautiful example of piety in the highest quarter would exert a salutary influence over all classes of the people in animating their devotions and encouraging their return to the faith of their fathers.
23:123:1: Եւ դարձուցի՛ն արքայի զպատգամն զոր յղեաց արքայ. եւ ժողովեաց առ ինքն զամենայն ծերս Յուդայ՝ եւ զԵրուսաղեմի։ 1 Երբ արքայի ուղարկած մարդիկ այս պատասխանը հաղորդեցին արքային, նա իր մօտ հաւաքեց Յուդայի երկրի ու Երուսաղէմի բոլոր ծերերին, գնաց Տիրոջ տուն: 23 Թագաւորը մարդ ղրկեց եւ Յուդայի ու Երուսաղէմի բոլոր ծերերը իր քով հաւաքուեցան։ Եւ դարձուցին արքայի ^[330]զպատգամն զոր յղեաց արքայ. եւ ժողովեաց առ ինքն`` զամենայն ծերս Յուդայ եւ զԵրուսաղեմի: 23:1: Եւ դարձուցի՛ն արքայի զպատգամն զոր յղեաց արքայ. եւ ժողովեաց առ ինքն զամենայն ծերս Յուդայ՝ եւ զԵրուսաղեմի։ 1 Երբ արքայի ուղարկած մարդիկ այս պատասխանը հաղորդեցին արքային, նա իր մօտ հաւաքեց Յուդայի երկրի ու Երուսաղէմի բոլոր ծերերին, գնաց Տիրոջ տուն: 23 Թագաւորը մարդ ղրկեց եւ Յուդայի ու Երուսաղէմի բոլոր ծերերը իր քով հաւաքուեցան։ zohrab-1805▾ eastern-1994▾ western am▾	23:123:1 И послал царь, и собрали к нему всех старейшин Иуды и Иерусалима. 23:1 καὶ και and; even ἀπέστειλεν αποστελλω send off / away ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even συνήγαγεν συναγω gather πρὸς προς to; toward ἑαυτὸν εαυτου of himself; his own πάντας πας all; every τοὺς ο the πρεσβυτέρους πρεσβυτερος senior; older Ιουδα ιουδα Iouda; Iutha καὶ και and; even Ιερουσαλημ ιερουσαλημ Jerusalem 23:1 וַ wa וְ and יִּשְׁלַ֖ח yyišlˌaḥ שׁלח send הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יַּאַסְפ֣וּ yyaʔasᵊfˈû אסף gather אֵלָ֔יו ʔēlˈāʸw אֶל to כָּל־ kol- כֹּל whole זִקְנֵ֥י ziqnˌê זָקֵן old יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah וִ wi וְ and ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem 23:1. et renuntiaverunt regi quod dixerat qui misit et congregati sunt ad eum omnes senes Iuda et HierusalemAnd they brought the king word again what she had said. And he sent: and all the ancients of Juda and Jerusalem were assembled to him. 1. And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem. And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem: 23:1 И послал царь, и собрали к нему всех старейшин Иуды и Иерусалима. 23:1 καὶ και and; even ἀπέστειλεν αποστελλω send off / away ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even συνήγαγεν συναγω gather πρὸς προς to; toward ἑαυτὸν εαυτου of himself; his own πάντας πας all; every τοὺς ο the πρεσβυτέρους πρεσβυτερος senior; older Ιουδα ιουδα Iouda; Iutha καὶ και and; even Ιερουσαλημ ιερουσαλημ Jerusalem 23:1 וַ wa וְ and יִּשְׁלַ֖ח yyišlˌaḥ שׁלח send הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יַּאַסְפ֣וּ yyaʔasᵊfˈû אסף gather אֵלָ֔יו ʔēlˈāʸw אֶל to כָּל־ kol- כֹּל whole זִקְנֵ֥י ziqnˌê זָקֵן old יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah וִ wi וְ and ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem 23:1. et renuntiaverunt regi quod dixerat qui misit et congregati sunt ad eum omnes senes Iuda et Hierusalem And they brought the king word again what she had said. And he sent: and all the ancients of Juda and Jerusalem were assembled to him. 1. And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-3: Первым делом царя по возвращении депутации от Олданы было собрать в храм по возможности все классы народа ("пророки" ст. - быть может, и Иеремия, Софония, Варух, но, вероятнее, - в общем смысле: учителя народные; по 2: Пар. XXXIV:30: - Левиты) для выслушивания всех, обративших внимание царя, мест найденной "книги завета". Затем, подражая прежним теократическим вождям народа Божия, как-то: Иисусу Навину (Нав. XXIV:25), пророку Самуилу (1: Цар. VI:3-4) и благочестивому прадеду своему Езекии (2: Пар. XXIX:10), Иосия торжественно заключил, точнее возобновил теократический завет иудейского народа с Богом, причем сам лично, стоя на особом царском месте в храме (гааммуд, ср. XII:14, см. проф. Гуляева, с. 374), произносил все существенные требования и обязательства завета, а народ утверждал их актом согласия и принятия (ср. 2: Пар. XXXIV:31-32). Matthew Henry: Concise Commentary on the Whole Bible - 1706 Josiah Destroys Idolatry. B. C. 623. 1 And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem. 2 And the king went up into the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in their ears all the words of the book of the covenant which was found in the house of the LORD. 3 And the king stood by a pillar, and made a covenant before the LORD, to walk after the LORD, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant. Josiah had received a message from God that there was no preventing the ruin of Jerusalem, but that he should deliver only his own soul; yet he did not therefore sit down in despair, and resolve to do nothing for his country because he could not do all he would. No, he would do his duty, and then leave the event to God. A public reformation was the thing resolved on; if any thing could prevent the threatened ruin it must be that; and here we have the preparations for that reformation. 1. He summoned a general assembly of the states, the elders, the magistrates or representatives of Judah and Jerusalem, to meet him in the house of the Lord, with the priests and prophets, the ordinary and extraordinary ministers, that, they all joining in it, it might become a national act and so be the more likely to prevent national judgments; they were all called to attend (v. 1, 2), that the business might be done with the more solemnity, that they might all advise and assist in it, and that those who were against it might be discouraged from making any opposition. Parliaments are no diminution at all to the honour and power of good princes, but a great support to them. 2. Instead of making a speech to this convention, he ordered the book of the law to be read to them; nay, it should seem, he read it himself (v. 2), as one much affected with it and desirous that they should be so too. Josiah thinks it not below him to be a reader, any more than Solomon did to be a preacher, nay, and David himself to be a door-keeper in the house of God. Besides the convention of the great men, he had a congregation of the men of Judah and the inhabitants of Jerusalem to hear the law read. It is really the interest of princes to promote the knowledge of the scriptures in their dominions. If the people be but as stedfastly resolved to obey by law as he is to govern by law, the kingdom will be happy. All people are concerned to know the scripture, and all in authority to spread the knowledge of it. 3. Instead of proposing laws for the confirming of them in their duty, he proposed an association by which they should all jointly engage themselves to God, v. 3. The book of the law was the book of the covenant, that, if they would be to God a people, he would be to them a God; they here engage themselves to do their part, not doubting but that then God would do his. (1.) The covenant was that they should walk after the Lord, in compliance with his will, in his ordinances and his providences, should answer all his calls and attend all his motions--that they should make conscience of all his commandments, moral, ceremonial, and judicial, and should carefully observe them with all their heart and all their soul, with all possible care and caution, sincerity, vigour, courage, and resolution, and so fulfil the conditions of this covenant, in dependence upon the promises of it. (2.) The covenanters were, in the first place, the king himself, who stood by his pillar (ch. xi. 14) and publicly declared his consent to this covenant, to set them an example, and to assure them not only of his protection but of his presidency and all the furtherance his power could give them in their obedience. It is no abridgment of the liberty even of princes themselves to be in bonds to God. All the people likewise stood to the covenant, that is, they signified their consent to it and promised to abide by it. It is of good use to oblige ourselves to our duty with all possible solemnity, and this is especially seasonable after notorious backslidings to sin and decays in that which is good. He that bears an honest mind does not shrink from positive engagements: fast bind, fast find. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:1: the king: Deu 31:28; Sa2 6:1; Ch2 29:20, Ch2 30:2, Ch2 34:29, Ch2 34:30-33 John Gill And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem. Josiah sent messengers throughout the land, and convened all the principal men in it at Jerusalem.
23:223:2: Եւ ել արքայ ՚ի տուն Տեառն. եւ ամենայն այր Յուդայ՝ եւ ամենայն բնակիչք Երուսաղեմի ընդ նմա, եւ քահանայք եւ մարգարէք՝ եւ ամենայն ժողովուրդն ընդ նմա ՚ի փոքուէ մինչեւ ցմեծ. եւ ընթերցաւ յականջս նոցա զամենայն բանս մատենի ուխտին գտելոյ ՚ի տան Տեառն։ 2 Յուդայի երկրի բոլոր մարդիկ ու Երուսաղէմի բոլոր բնակիչները, քահանաներն ու մարգարէները՝ ամբողջ ժողովուրդը, փոքրից մինչեւ մեծը, նրա հետ էին: Նա նրանց առաջ ընթերցեց Տիրոջ տան մէջ գտնուած ուխտի մատեանի բոլոր խօսքերը: 2 Թագաւորն ու Յուդայի բոլոր մարդիկը ու Երուսաղէմի բոլոր բնակիչներն ու քահանաները եւ մարգարէներն ու պզտիկէն մինչեւ մեծը՝ բոլոր ժողովուրդը Տէրոջը տունը գացին եւ Տէրոջը տանը մէջ գտնուած ուխտի գրքին բոլոր խօսքերը անոնց առջեւ* կարդաց։ Եւ ել արքայ ի տուն Տեառն, եւ ամենայն այր Յուդայ եւ ամենայն բնակիչք Երուսաղեմի ընդ նմա, եւ քահանայք եւ մարգարէք եւ ամենայն ժողովուրդն ընդ նմա ի փոքուէ մինչեւ ցմեծ. եւ ընթերցաւ յականջս նոցա զամենայն բանս մատենի ուխտին գտելոյ ի տան Տեառն: 23:2: Եւ ել արքայ ՚ի տուն Տեառն. եւ ամենայն այր Յուդայ՝ եւ ամենայն բնակիչք Երուսաղեմի ընդ նմա, եւ քահանայք եւ մարգարէք՝ եւ ամենայն ժողովուրդն ընդ նմա ՚ի փոքուէ մինչեւ ցմեծ. եւ ընթերցաւ յականջս նոցա զամենայն բանս մատենի ուխտին գտելոյ ՚ի տան Տեառն։ 2 Յուդայի երկրի բոլոր մարդիկ ու Երուսաղէմի բոլոր բնակիչները, քահանաներն ու մարգարէները՝ ամբողջ ժողովուրդը, փոքրից մինչեւ մեծը, նրա հետ էին: Նա նրանց առաջ ընթերցեց Տիրոջ տան մէջ գտնուած ուխտի մատեանի բոլոր խօսքերը: 2 Թագաւորն ու Յուդայի բոլոր մարդիկը ու Երուսաղէմի բոլոր բնակիչներն ու քահանաները եւ մարգարէներն ու պզտիկէն մինչեւ մեծը՝ բոլոր ժողովուրդը Տէրոջը տունը գացին եւ Տէրոջը տանը մէջ գտնուած ուխտի գրքին բոլոր խօսքերը անոնց առջեւ* կարդաց։ zohrab-1805▾ eastern-1994▾ western am▾	23:223:2 И пошел царь в дом Господень, и все Иудеи, и все жители Иерусалима с ним, и священники, и пророки, и весь народ, от малого до большого, и прочел вслух их все слова книги завета, найденной в доме Господнем. 23:2 καὶ και and; even ἀνέβη αναβαινω step up; ascend ὁ ο the βασιλεὺς βασιλευς monarch; king εἰς εις into; for οἶκον οικος home; household κυρίου κυριος lord; master καὶ και and; even πᾶς πας all; every ἀνὴρ ανηρ man; husband Ιουδα ιουδα Iouda; Iutha καὶ και and; even πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even οἱ ο the προφῆται προφητης prophet καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ἀπὸ απο from; away μικροῦ μικρος little; small καὶ και and; even ἕως εως till; until μεγάλου μεγας great; loud καὶ και and; even ἀνέγνω αναγινωσκω read ἐν εν in ὠσὶν ους ear αὐτῶν αυτος he; him πάντας πας all; every τοὺς ο the λόγους λογος word; log τοῦ ο the βιβλίου βιβλιον scroll τῆς ο the διαθήκης διαθηκη covenant τοῦ ο the εὑρεθέντος ευρισκω find ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master 23:2 וַ wa וְ and יַּ֣עַל yyˈaʕal עלה ascend הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king בֵּית־ bêṯ- בַּיִת house יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אִ֣ישׁ ʔˈîš אִישׁ man יְהוּדָה֩ yᵊhûḏˌā יְהוּדָה Judah וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יֹשְׁבֵ֨י yōšᵊvˌê ישׁב sit יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem אִתֹּ֗ו ʔittˈô אֵת together with וְ wᵊ וְ and הַ ha הַ the כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest וְ wᵊ וְ and הַ ha הַ the נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people לְ lᵊ לְ to מִ mi מִן from קָּטֹ֣ן qqāṭˈōn קָטֹן small וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto גָּדֹ֑ול gāḏˈôl גָּדֹול great וַ wa וְ and יִּקְרָ֣א yyiqrˈā קרא call בְ vᵊ בְּ in אָזְנֵיהֶ֗ם ʔoznêhˈem אֹזֶן ear אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole דִּבְרֵי֙ divrˌê דָּבָר word סֵ֣פֶר sˈēfer סֵפֶר letter הַ ha הַ the בְּרִ֔ית bbᵊrˈîṯ בְּרִית covenant הַ ha הַ the נִּמְצָ֖א nnimṣˌā מצא find בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 23:2. ascenditque rex templum Domini et omnes viri Iuda universique qui habitant in Hierusalem cum eo sacerdotes et prophetae et omnis populus a parvo usque ad magnum legitque cunctis audientibus omnia verba libri foederis qui inventus est in domo DominiAnd the king went up to the temple of the Lord, and all the men of Juda, and all the inhabitants of Jerusalem with him, the priests, and the prophets, and all the people, both little and great: and in the hearing of them all he read all the words of the book of the covenant, which was found in the house of the Lord. 2. And the king went up to the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in their ears all the words of the book of the covenant which was found in the house of the LORD. And the king went up into the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in their ears all the words of the book of the covenant which was found in the house of the LORD: 23:2 И пошел царь в дом Господень, и все Иудеи, и все жители Иерусалима с ним, и священники, и пророки, и весь народ, от малого до большого, и прочел вслух их все слова книги завета, найденной в доме Господнем. 23:2 καὶ και and; even ἀνέβη αναβαινω step up; ascend ὁ ο the βασιλεὺς βασιλευς monarch; king εἰς εις into; for οἶκον οικος home; household κυρίου κυριος lord; master καὶ και and; even πᾶς πας all; every ἀνὴρ ανηρ man; husband Ιουδα ιουδα Iouda; Iutha καὶ και and; even πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even οἱ ο the προφῆται προφητης prophet καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ἀπὸ απο from; away μικροῦ μικρος little; small καὶ και and; even ἕως εως till; until μεγάλου μεγας great; loud καὶ και and; even ἀνέγνω αναγινωσκω read ἐν εν in ὠσὶν ους ear αὐτῶν αυτος he; him πάντας πας all; every τοὺς ο the λόγους λογος word; log τοῦ ο the βιβλίου βιβλιον scroll τῆς ο the διαθήκης διαθηκη covenant τοῦ ο the εὑρεθέντος ευρισκω find ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master 23:2 וַ wa וְ and יַּ֣עַל yyˈaʕal עלה ascend הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king בֵּית־ bêṯ- בַּיִת house יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אִ֣ישׁ ʔˈîš אִישׁ man יְהוּדָה֩ yᵊhûḏˌā יְהוּדָה Judah וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יֹשְׁבֵ֨י yōšᵊvˌê ישׁב sit יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem אִתֹּ֗ו ʔittˈô אֵת together with וְ wᵊ וְ and הַ ha הַ the כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest וְ wᵊ וְ and הַ ha הַ the נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people לְ lᵊ לְ to מִ mi מִן from קָּטֹ֣ן qqāṭˈōn קָטֹן small וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto גָּדֹ֑ול gāḏˈôl גָּדֹול great וַ wa וְ and יִּקְרָ֣א yyiqrˈā קרא call בְ vᵊ בְּ in אָזְנֵיהֶ֗ם ʔoznêhˈem אֹזֶן ear אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole דִּבְרֵי֙ divrˌê דָּבָר word סֵ֣פֶר sˈēfer סֵפֶר letter הַ ha הַ the בְּרִ֔ית bbᵊrˈîṯ בְּרִית covenant הַ ha הַ the נִּמְצָ֖א nnimṣˌā מצא find בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 23:2. ascenditque rex templum Domini et omnes viri Iuda universique qui habitant in Hierusalem cum eo sacerdotes et prophetae et omnis populus a parvo usque ad magnum legitque cunctis audientibus omnia verba libri foederis qui inventus est in domo Domini And the king went up to the temple of the Lord, and all the men of Juda, and all the inhabitants of Jerusalem with him, the priests, and the prophets, and all the people, both little and great: and in the hearing of them all he read all the words of the book of the covenant, which was found in the house of the Lord. 2. And the king went up to the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in their ears all the words of the book of the covenant which was found in the house of the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:2: The king went up into the house of the Lord - Here is another very singular circumstance. The high priest, scribes, priest, and prophets, are gathered together, with all the elders of the people, and the king himself reads the book of the covenant which had been lately found! It is strange that either the high priest, Jeremiah, Zephaniah, or some other of the prophets, who were certainly there present, did not read the sacred book! It is likely that the king considered himself a mediator between God and them, and therefore read and made the covenant. 4 Kings (2 Kings) 23:3 Albert Barnes: Notes on the Bible - 1834 23:2: The prophets - The suggestion to regard this word an error of the pen for "Levites," which occurs in Chronicles (marginal reference), is unnecessary. For though Zephaniah, Urijah, and Jeremiah are all that we can name as belonging to the order at the time, there is no reason to doubt that Judaea contained others whom we cannot name. "Schools of the prophets" were as common in Judah as in Israel. He read - The present passage is strong evidence that the Jewish kings could read. The solemn reading of the Law - a practice commanded in the Law itself once in seven years Deu 31:10-13 - had been intermitted, at least for the last 75 years, from the date of the accession of Manasseh. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:2: both small and great: Heb. from small even unto great, Gen 19:11; Sa1 5:9, Sa1 30:2; Ch2 15:13; Est 1:5; Job 3:19; Psa 115:13; Act 26:22; Rev 20:12 he read: Deu 31:10-13; Ch2 17:9; Neh 8:1-8, Neh 9:3, Neh 13:1 the book: Kg2 22:8; Deu 31:26; Kg1 8:9 John Gill And the king went up into the house of the Lord,.... To the temple, from his palace: and all the men of Judah and all the inhabitants of Jerusalem with him: they met him there: and the priests, and the prophets; the prophets Jeremiah, Zephaniah, and Uriah, who, though they might not be at Jerusalem when the book of the law was found, yet, upon this message of the king's, might come up thither from the countries where they were; the Targum interprets the word "scribes": and some take them to be the sons of the prophets, their disciples; in 2Chron 34:30 they are called Levites: and all the people, both small and great; a very numerous assembly: and he read in their ears all the words of the book of the covenant which was found in the house of the Lord: that is, he caused it to be read by others, and perhaps by more than one, the congregation being so large. John Wesley Prophets - Either Jeremiah, Zephaniah, Urijah: or, the sons of the prophets. It seems he read it himself. Josiah did not think it beneath him, to be a reader, any more than Solomon did to be a preacher, and David to be even a door keeper in the house of God. All people are concerned to know the scripture, and all in authority, to spread the knowledge of it. Robert Jamieson, A. R. Fausset and David Brown he read in their ears--that is, "caused to be read."
23:323:3: Եւ եկաց արքայ ՚ի վերայ սեանն, եւ ուխտեաց ուխտ առաջի Տեառն՝ երթալոյ զհետ Տեառն, եւ պահելոյ զպատուիրանս նորա, եւ զվկայութիւնս նորա, եւ զիրաւունս նորա յամենայն սրտէ՝ եւ յամենայն անձնէ. կանգնել զբանս ուխտին գրելոյ ՚ի մատենին յայնմիկ. եւ եկաց ամենայն ժողովուրդն յուխտի։ 3 Արքան կանգնեց սեան մօտ եւ Տիրոջ առջեւ ուխտ դրեց, որ կ’ընթանայ Տիրոջ ճանապարհով, ամբողջ հոգով ու էութեամբ կը պահի նրա պատուիրանները, վկայութիւններն ու կանոնները, կը կատարի այդ մատեանում գրուած ուխտի պատգամները: Եւ ամբողջ ժողովուրդը ուխտ արեց: 3 Եւ թագաւորը սիւնին քով կեցաւ ու Տէրոջը առջեւ ուխտ ըրաւ, որ այն գրքին մէջ գրուած ուխտին խօսքերը հաստատելու համար Տէրոջը ետեւէն երթայ եւ անոր պատուիրանքներն ու վկայութիւնները ու կանոնները բոլոր սրտով ու բոլոր հոգիով պահէ։ Բոլոր ժողովուրդը ուխտին հաւանութիւն տուաւ։ Եւ եկաց արքայ ^[331]ի վերայ սեանն, եւ ուխտեաց ուխտ առաջի Տեառն երթալոյ զհետ Տեառն, եւ պահելոյ զպատուիրանս նորա եւ զվկայութիւնս նորա եւ զիրաւունս նորա յամենայն սրտէ եւ յամենայն անձնէ, կանգնել զբանս ուխտին գրելոյ ի մատենին յայնմիկ. եւ եկաց ամենայն ժողովուրդն յուխտի: 23:3: Եւ եկաց արքայ ՚ի վերայ սեանն, եւ ուխտեաց ուխտ առաջի Տեառն՝ երթալոյ զհետ Տեառն, եւ պահելոյ զպատուիրանս նորա, եւ զվկայութիւնս նորա, եւ զիրաւունս նորա յամենայն սրտէ՝ եւ յամենայն անձնէ. կանգնել զբանս ուխտին գրելոյ ՚ի մատենին յայնմիկ. եւ եկաց ամենայն ժողովուրդն յուխտի։ 3 Արքան կանգնեց սեան մօտ եւ Տիրոջ առջեւ ուխտ դրեց, որ կ’ընթանայ Տիրոջ ճանապարհով, ամբողջ հոգով ու էութեամբ կը պահի նրա պատուիրանները, վկայութիւններն ու կանոնները, կը կատարի այդ մատեանում գրուած ուխտի պատգամները: Եւ ամբողջ ժողովուրդը ուխտ արեց: 3 Եւ թագաւորը սիւնին քով կեցաւ ու Տէրոջը առջեւ ուխտ ըրաւ, որ այն գրքին մէջ գրուած ուխտին խօսքերը հաստատելու համար Տէրոջը ետեւէն երթայ եւ անոր պատուիրանքներն ու վկայութիւնները ու կանոնները բոլոր սրտով ու բոլոր հոգիով պահէ։ Բոլոր ժողովուրդը ուխտին հաւանութիւն տուաւ։ zohrab-1805▾ eastern-1994▾ western am▾	23:323:3 Потом стал царь на возвышенное место и заключил пред лицем Господним завет~--- последовать Господу и соблюдать заповеди Его и откровения Его и уставы Его от всего сердца и от всей души, чтобы выполнить слова завета сего, написанные в книге сей. И весь народ вступил в завет. 23:3 καὶ και and; even ἔστη ιστημι stand; establish ὁ ο the βασιλεὺς βασιλευς monarch; king πρὸς προς to; toward τὸν ο the στῦλον στυλος pillar καὶ και and; even διέθετο διατιθεμαι put through; make διαθήκην διαθηκη covenant ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master τοῦ ο the πορεύεσθαι πορευομαι travel; go ὀπίσω οπισω in back; after κυρίου κυριος lord; master καὶ και and; even τοῦ ο the φυλάσσειν φυλασσω guard; keep τὰς ο the ἐντολὰς εντολη direction; injunction αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the μαρτύρια μαρτυριον evidence; testimony αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the δικαιώματα δικαιωμα justification αὐτοῦ αυτος he; him ἐν εν in πάσῃ πας all; every καρδίᾳ καρδια heart καὶ και and; even ἐν εν in πάσῃ πας all; every ψυχῇ ψυχη soul τοῦ ο the ἀναστῆσαι ανιστημι stand up; resurrect τοὺς ο the λόγους λογος word; log τῆς ο the διαθήκης διαθηκη covenant ταύτης ουτος this; he τὰ ο the γεγραμμένα γραφω write ἐπὶ επι in; on τὸ ο the βιβλίον βιβλιον scroll τοῦτο ουτος this; he καὶ και and; even ἔστη ιστημι stand; establish πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ἐν εν in τῇ ο the διαθήκῃ διαθηκη covenant 23:3 וַ wa וְ and יַּעֲמֹ֣ד yyaʕᵃmˈōḏ עמד stand הַ֠ ha הַ the מֶּלֶךְ mmeleḵ מֶלֶךְ king עַֽל־ ʕˈal- עַל upon הָ֨ hˌā הַ the עַמּ֜וּד ʕammˈûḏ עַמּוּד pillar וַ wa וְ and יִּכְרֹ֥ת yyiḵrˌōṯ כרת cut אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the בְּרִ֣ית׀ bbᵊrˈîṯ בְּרִית covenant לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH לָ lā לְ to לֶ֜כֶת lˈeḵeṯ הלך walk אַחַ֤ר ʔaḥˈar אַחַר after יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and לִ li לְ to שְׁמֹ֨ר šᵊmˌōr שׁמר keep מִצְוֹתָ֜יו miṣwōṯˈāʸw מִצְוָה commandment וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֵדְוֹתָ֤יו ʕēḏᵊwōṯˈāʸw עֵדוּת reminder וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֻקֹּתָיו֙ ḥuqqōṯāʸw חֻקָּה regulation בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לֵ֣ב lˈēv לֵב heart וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul לְ lᵊ לְ to הָקִ֗ים hāqˈîm קום arise אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵי֙ divrˌê דָּבָר word הַ ha הַ the בְּרִ֣ית bbᵊrˈîṯ בְּרִית covenant הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this הַ ha הַ the כְּתֻבִ֖ים kkᵊṯuvˌîm כתב write עַל־ ʕal- עַל upon הַ ha הַ the סֵּ֣פֶר ssˈēfer סֵפֶר letter הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וַ wa וְ and יַּעֲמֹ֥ד yyaʕᵃmˌōḏ עמד stand כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people בַּ ba בְּ in † הַ the בְּרִֽית׃ bbᵊrˈîṯ בְּרִית covenant 23:3. stetitque rex super gradum et percussit foedus coram Domino ut ambularent post Dominum et custodirent praecepta eius et testimonia et caerimonias in omni corde et in tota anima et suscitarent verba foederis huius quae scripta erant in libro illo adquievitque populus pactoAnd the king stood upon the step: and he made a covenant with the Lord, to walk after the Lord, and to keep his commandments, and his testimonies, and his ceremonies, with all their heart, and with all their soul, and to perform the words of this covenant, which were written in that book: and the people agreed to the covenant. 3. And the king stood by the pillar, and made a covenant before the LORD, to walk after the LORD, and to keep his commandments, and his testimonies, and his statutes, with all heart, and all soul, to confirm the words of this covenant that were written in this book: and all the people stood to the covenant. And the king stood by a pillar, and made a covenant before the LORD, to walk after the LORD, and to keep his commandments and his testimonies and his statutes with all [their] heart and all [their] soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant: 23:3 Потом стал царь на возвышенное место и заключил пред лицем Господним завет~--- последовать Господу и соблюдать заповеди Его и откровения Его и уставы Его от всего сердца и от всей души, чтобы выполнить слова завета сего, написанные в книге сей. И весь народ вступил в завет. 23:3 καὶ και and; even ἔστη ιστημι stand; establish ὁ ο the βασιλεὺς βασιλευς monarch; king πρὸς προς to; toward τὸν ο the στῦλον στυλος pillar καὶ και and; even διέθετο διατιθεμαι put through; make διαθήκην διαθηκη covenant ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master τοῦ ο the πορεύεσθαι πορευομαι travel; go ὀπίσω οπισω in back; after κυρίου κυριος lord; master καὶ και and; even τοῦ ο the φυλάσσειν φυλασσω guard; keep τὰς ο the ἐντολὰς εντολη direction; injunction αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the μαρτύρια μαρτυριον evidence; testimony αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the δικαιώματα δικαιωμα justification αὐτοῦ αυτος he; him ἐν εν in πάσῃ πας all; every καρδίᾳ καρδια heart καὶ και and; even ἐν εν in πάσῃ πας all; every ψυχῇ ψυχη soul τοῦ ο the ἀναστῆσαι ανιστημι stand up; resurrect τοὺς ο the λόγους λογος word; log τῆς ο the διαθήκης διαθηκη covenant ταύτης ουτος this; he τὰ ο the γεγραμμένα γραφω write ἐπὶ επι in; on τὸ ο the βιβλίον βιβλιον scroll τοῦτο ουτος this; he καὶ και and; even ἔστη ιστημι stand; establish πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ἐν εν in τῇ ο the διαθήκῃ διαθηκη covenant 23:3 וַ wa וְ and יַּעֲמֹ֣ד yyaʕᵃmˈōḏ עמד stand הַ֠ ha הַ the מֶּלֶךְ mmeleḵ מֶלֶךְ king עַֽל־ ʕˈal- עַל upon הָ֨ hˌā הַ the עַמּ֜וּד ʕammˈûḏ עַמּוּד pillar וַ wa וְ and יִּכְרֹ֥ת yyiḵrˌōṯ כרת cut אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the בְּרִ֣ית׀ bbᵊrˈîṯ בְּרִית covenant לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH לָ lā לְ to לֶ֜כֶת lˈeḵeṯ הלך walk אַחַ֤ר ʔaḥˈar אַחַר after יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and לִ li לְ to שְׁמֹ֨ר šᵊmˌōr שׁמר keep מִצְוֹתָ֜יו miṣwōṯˈāʸw מִצְוָה commandment וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֵדְוֹתָ֤יו ʕēḏᵊwōṯˈāʸw עֵדוּת reminder וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֻקֹּתָיו֙ ḥuqqōṯāʸw חֻקָּה regulation בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לֵ֣ב lˈēv לֵב heart וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul לְ lᵊ לְ to הָקִ֗ים hāqˈîm קום arise אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵי֙ divrˌê דָּבָר word הַ ha הַ the בְּרִ֣ית bbᵊrˈîṯ בְּרִית covenant הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this הַ ha הַ the כְּתֻבִ֖ים kkᵊṯuvˌîm כתב write עַל־ ʕal- עַל upon הַ ha הַ the סֵּ֣פֶר ssˈēfer סֵפֶר letter הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וַ wa וְ and יַּעֲמֹ֥ד yyaʕᵃmˌōḏ עמד stand כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people בַּ ba בְּ in † הַ the בְּרִֽית׃ bbᵊrˈîṯ בְּרִית covenant 23:3. stetitque rex super gradum et percussit foedus coram Domino ut ambularent post Dominum et custodirent praecepta eius et testimonia et caerimonias in omni corde et in tota anima et suscitarent verba foederis huius quae scripta erant in libro illo adquievitque populus pacto And the king stood upon the step: and he made a covenant with the Lord, to walk after the Lord, and to keep his commandments, and his testimonies, and his ceremonies, with all their heart, and with all their soul, and to perform the words of this covenant, which were written in that book: and the people agreed to the covenant. 3. And the king stood by the pillar, and made a covenant before the LORD, to walk after the LORD, and to keep his commandments, and his testimonies, and his statutes, with all heart, and all soul, to confirm the words of this covenant that were written in this book: and all the people stood to the covenant. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:3: Stood by a pillar - He stood, על העמוד al haammud, "upon the stairs or pulpit." This is what is called the brazen scaffold or pulpit which Solomon made, and on which the kings were accustomed to stand when they addressed the people. See Ch2 6:13, and the parallel places. Made a covenant - This was expressed, 1. In general. To walk after Jehovah; to have no gods besides him. 2. To take his law for the regulation of their conduct. 3. In particular. To bend their whole heart and soul to the observance of it, so that, they might not only have religion without, but, piety within. To this all the people stood up, thus giving their consent, and binding themselves to obedience. 4 Kings (2 Kings) 23:4 Albert Barnes: Notes on the Bible - 1834 23:3: By a pillar - Rather, "upon the pillar" (see Kg2 11:14, note). Made a covenant - "The covenant." Josiah renewed the old covenant made between God and His people in Horeb Deu 5:2, so far at least as such renewal was possible by the mere act of an individual. He bound himself by a solemn promise to the faithful performance of the entire Law. With all their heart - "Their" rather than "his," because the king was considered as pledging the whole nation to obedience with himself. He and they "stood to it," i. e., "accepted it, came into the covenant." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:3: stood: Kg2 11:14, Kg2 11:17; Ch2 23:13, Ch2 34:31, Ch2 34:32 made a covenant: Exo 24:7, Exo 24:8; Deu 5:1-3, Deu 29:1, Deu 29:10-15; Jos 24:25; Ch2 15:12-14, Ch2 23:16; Ch2 29:10; Ezr 10:3; Neh 9:38, Neh 10:28-39; Jer 50:5; Heb 8:8-13, Heb 12:24; Heb 13:20 to walk: Deu 8:19 his commandments: Deu 4:45, Deu 5:1, Deu 6:1; Psa 19:7-9 with all their heart: Deu 6:5, Deu 10:12, Deu 11:13; Mat 22:36, Mat 22:37 And all: Exo 24:3; Jos 24:24; Ch2 34:32, Ch2 34:33; Ecc 8:2; Jer 4:2 Geneva 1599 And the king stood by (b) a pillar, and made a (c) covenant before the LORD, to walk after the LORD, and to keep his commandments and his testimonies and his statutes with all [their] heart and all [their] soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant. (b) Where the king had his place, (4Kings 11:14). (c) As Joshua did, (Josh 24:22, Josh 24:25). John Gill And the king stood by a pillar,.... As the manner of kings was, 4Kings 11:14 and is thought to be the brasen scaffold erected by Solomon, on which he stood at the dedication of the temple, and now Josiah at the reading of the law, 2Chron 6:13, it is said to be his place, 2Chron 34:31; see Gill on 4Kings 11:14. and made a covenant before the Lord: agreed and promised in the presence of God, both he and his people: to walk after the Lord: the worship of the Lord, as the Targum; closely to attend to that: and to keep his commandments, and his testimonies, and his statutes: all the laws of God, moral, civil, and ceremonial: with all their heart, and all their soul: cordially and sincerely: to perform the words of the covenant that were written in this book: lately found, and now read unto them: and all the people stood to the covenant: agreed to it, and promised to keep it; so the Targum,"all the people took upon them the covenant,''engaged to observe it. John Wesley Stood - They declared their consent to it, and their concurrence with the king in that act, which possibly they did by standing up, as the king himself stood when he took it. It is of good use, with all possible solemnity, to oblige ourselves to our duty. And he that bears an honest heart, does not startle at assurances. Robert Jamieson, A. R. Fausset and David Brown all the people stood to the covenant--that is, they agreed to the proposals made; they assented to what was required of them.
23:423:4: Եւ պատուէր ետ արքայ Քեղկիայ քահանայի մեծի, եւ քահանայիցն երկրորդաց, եւ պահապանաց կշռոյն՝ հանե՛լ ՚ի տաճարէն Տեառն զամենայն անօթ գործեալ Բահաղու, եւ անտառացն, եւ զօրութեան երկնից, եւ այրեաց զնոսա արտաքոյ Երուսաղեմի ՚ի Սադեմովթ Կեդրոնի, եւ արկ զմոխիր նոցա ՚ի Բեթէլ[4044]։ [4044] Ոմանք. Եւ պահպանաց կշռոցն հանել։ 4 Արքան հրամայեց Քեղկիա քահանայապետին, երկրորդ աստիճանի քահանաներին ու դռան պահապաններին, որ Տիրոջ տաճարից դուրս բերեն Բահաղի, Աստարոթի կուռքերի եւ երկնքի զօրութեան համար պատրաստուած իրերը: Դրանք այրեց Երուսաղէմից դուրս գտնուող Կեդրոնի դաշտում եւ դրանց մոխիրը տարաւ Բեթէլ: 4 Ու թագաւորը Քեղկիա քահանայապետին ու երկրորդ աստիճանի քահանաներուն եւ դրան պահապաններուն հրամայեց, որ Բահաղին համար ու Աստարովթին համար ու երկնքի բոլոր զօրութիւններուն համար շինուած գործիքներուն ամէնքը Տէրոջը տաճարէն դուրս հանեն։ Զանոնք Երուսաղէմէն դուրս Կեդրոնի դաշտավայրին մէջ այրեց ու անոնց մոխիրը Բեթէլ տարաւ։ Եւ պատուէր ետ արքայ Քեղկեայ քահանայի մեծի եւ քահանայիցն երկրորդաց եւ պահապանաց ^[332]կշռոյն` հանել ի տաճարէն Տեառն զամենայն անօթ գործեալ Բահաղու եւ ^[333]անտառացն եւ զօրութեան երկնից. եւ այրեաց զնոսա արտաքոյ Երուսաղեմի ի ^[334]Սադեմովթ Կեդրոնի, եւ արկ զմոխիր նոցա ի Բեթէլ: 23:4: Եւ պատուէր ետ արքայ Քեղկիայ քահանայի մեծի, եւ քահանայիցն երկրորդաց, եւ պահապանաց կշռոյն՝ հանե՛լ ՚ի տաճարէն Տեառն զամենայն անօթ գործեալ Բահաղու, եւ անտառացն, եւ զօրութեան երկնից, եւ այրեաց զնոսա արտաքոյ Երուսաղեմի ՚ի Սադեմովթ Կեդրոնի, եւ արկ զմոխիր նոցա ՚ի Բեթէլ[4044]։ [4044] Ոմանք. Եւ պահպանաց կշռոցն հանել։ 4 Արքան հրամայեց Քեղկիա քահանայապետին, երկրորդ աստիճանի քահանաներին ու դռան պահապաններին, որ Տիրոջ տաճարից դուրս բերեն Բահաղի, Աստարոթի կուռքերի եւ երկնքի զօրութեան համար պատրաստուած իրերը: Դրանք այրեց Երուսաղէմից դուրս գտնուող Կեդրոնի դաշտում եւ դրանց մոխիրը տարաւ Բեթէլ: 4 Ու թագաւորը Քեղկիա քահանայապետին ու երկրորդ աստիճանի քահանաներուն եւ դրան պահապաններուն հրամայեց, որ Բահաղին համար ու Աստարովթին համար ու երկնքի բոլոր զօրութիւններուն համար շինուած գործիքներուն ամէնքը Տէրոջը տաճարէն դուրս հանեն։ Զանոնք Երուսաղէմէն դուրս Կեդրոնի դաշտավայրին մէջ այրեց ու անոնց մոխիրը Բեթէլ տարաւ։ zohrab-1805▾ eastern-1994▾ western am▾	23:423:4 И повелел царь Хелкии первосвященнику и вторым священникам и стоящим на страже у порога вынести из храма Господня все вещи, сделанные для Ваала и для Астарты и для всего воинства небесного, и сжег их за Иерусалимом в долине Кедрон, и {велел} прах их отнести в Вефиль. 23:4 καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin ὁ ο the βασιλεὺς βασιλευς monarch; king τῷ ο the Χελκια χελκιας the ἱερεῖ ιερευς priest τῷ ο the μεγάλῳ μεγας great; loud καὶ και and; even τοῖς ο the ἱερεῦσιν ιερευς priest τῆς ο the δευτερώσεως δευτερωσις and; even τοῖς ο the φυλάσσουσιν φυλασσω guard; keep τὸν ο the σταθμὸν σταθμος the ἐξαγαγεῖν εξαγω lead out; bring out ἐκ εκ from; out of τοῦ ο the ναοῦ ναος sanctuary κυρίου κυριος lord; master πάντα πας all; every τὰ ο the σκεύη σκευος vessel; jar τὰ ο the πεποιημένα ποιεω do; make τῷ ο the Βααλ βααλ Baal; Vaal καὶ και and; even τῷ ο the ἄλσει αλσος and; even πάσῃ πας all; every τῇ ο the δυνάμει δυναμις power; ability τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even κατέκαυσεν κατακαιω burn up αὐτὰ αυτος he; him ἔξω εξω outside Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in σαδημωθ σαδημωθ Kedrōn; Kethron καὶ και and; even ἔλαβεν λαμβανω take; get τὸν ο the χοῦν χους.1 dust αὐτῶν αυτος he; him εἰς εις into; for Βαιθηλ βαιθηλ Baithēl; Vethil 23:4 וַ wa וְ and יְצַ֣ו yᵊṣˈaw צוה command הַ ha הַ the מֶּ֡לֶךְ mmˈeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] חִלְקִיָּהוּ֩ ḥilqiyyāhˌû חִלְקִיָּהוּ Hilkiah הַ ha הַ the כֹּהֵ֨ן kkōhˌēn כֹּהֵן priest הַ ha הַ the גָּדֹ֜ול ggāḏˈôl גָּדֹול great וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כֹּהֲנֵ֣י kōhᵃnˈê כֹּהֵן priest הַ ha הַ the מִּשְׁנֶה֮ mmišneh מִשְׁנֶה second וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שֹׁמְרֵ֣י šōmᵊrˈê שׁמר keep הַ ha הַ the סַּף֒ ssˌaf סַף threshold לְ lᵊ לְ to הֹוצִיא֙ hôṣî יצא go out מֵ mē מִן from הֵיכַ֣ל hêḵˈal הֵיכָל palace יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the כֵּלִ֗ים kkēlˈîm כְּלִי tool הָֽ hˈā הַ the עֲשׂוּיִם֙ ʕᵃśûyˌim עשׂה make לַ la לְ to † הַ the בַּ֣עַל bbˈaʕal בַּעַל lord, baal וְ wᵊ וְ and לָֽ lˈā לְ to † הַ the אֲשֵׁרָ֔ה ʔᵃšērˈā אֲשֵׁרָה asherah וּ û וְ and לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole צְבָ֣א ṣᵊvˈā צָבָא service הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וַֽ wˈa וְ and יִּשְׂרְפֵ֞ם yyiśrᵊfˈēm שׂרף burn מִ mi מִן from ח֤וּץ ḥˈûṣ חוּץ outside לִ li לְ to ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem בְּ bᵊ בְּ in שַׁדְמֹ֣ות šaḏmˈôṯ שְׁדֵמָה terrace קִדְרֹ֔ון qiḏrˈôn קִדְרֹון Kidron וְ wᵊ וְ and נָשָׂ֥א nāśˌā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] עֲפָרָ֖ם ʕᵃfārˌām עָפָר dust בֵּֽית־אֵֽל׃ bˈêṯ-ʔˈēl בֵּית אֵל Bethel 23:4. et praecepit rex Helciae pontifici et sacerdotibus secundi ordinis et ianitoribus ut proicerent de templo Domini omnia vasa quae facta fuerant Baal et in luco et universae militiae caeli et conbusit ea foris Hierusalem in convalle Cedron et tulit pulverem eorum in BethelAnd the king commanded Helcias, the high priest, and the priests of the second order, and the doorkeepers, to cast out of the temple of the Lord all the vessels that had been made for Baal, and for the grove, and for all the host of heaven: and he burnt them without Jerusalem, in the valley of Cedron, and he carried the ashes of them to Bethel. 4. And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the Asherah, and for all the host of heaven: and he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Beth-el. And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the grove, and for all the host of heaven: and he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Beth- el: 23:4 И повелел царь Хелкии первосвященнику и вторым священникам и стоящим на страже у порога вынести из храма Господня все вещи, сделанные для Ваала и для Астарты и для всего воинства небесного, и сжег их за Иерусалимом в долине Кедрон, и {велел} прах их отнести в Вефиль. 23:4 καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin ὁ ο the βασιλεὺς βασιλευς monarch; king τῷ ο the Χελκια χελκιας the ἱερεῖ ιερευς priest τῷ ο the μεγάλῳ μεγας great; loud καὶ και and; even τοῖς ο the ἱερεῦσιν ιερευς priest τῆς ο the δευτερώσεως δευτερωσις and; even τοῖς ο the φυλάσσουσιν φυλασσω guard; keep τὸν ο the σταθμὸν σταθμος the ἐξαγαγεῖν εξαγω lead out; bring out ἐκ εκ from; out of τοῦ ο the ναοῦ ναος sanctuary κυρίου κυριος lord; master πάντα πας all; every τὰ ο the σκεύη σκευος vessel; jar τὰ ο the πεποιημένα ποιεω do; make τῷ ο the Βααλ βααλ Baal; Vaal καὶ και and; even τῷ ο the ἄλσει αλσος and; even πάσῃ πας all; every τῇ ο the δυνάμει δυναμις power; ability τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even κατέκαυσεν κατακαιω burn up αὐτὰ αυτος he; him ἔξω εξω outside Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in σαδημωθ σαδημωθ Kedrōn; Kethron καὶ και and; even ἔλαβεν λαμβανω take; get τὸν ο the χοῦν χους.1 dust αὐτῶν αυτος he; him εἰς εις into; for Βαιθηλ βαιθηλ Baithēl; Vethil 23:4 וַ wa וְ and יְצַ֣ו yᵊṣˈaw צוה command הַ ha הַ the מֶּ֡לֶךְ mmˈeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] חִלְקִיָּהוּ֩ ḥilqiyyāhˌû חִלְקִיָּהוּ Hilkiah הַ ha הַ the כֹּהֵ֨ן kkōhˌēn כֹּהֵן priest הַ ha הַ the גָּדֹ֜ול ggāḏˈôl גָּדֹול great וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כֹּהֲנֵ֣י kōhᵃnˈê כֹּהֵן priest הַ ha הַ the מִּשְׁנֶה֮ mmišneh מִשְׁנֶה second וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שֹׁמְרֵ֣י šōmᵊrˈê שׁמר keep הַ ha הַ the סַּף֒ ssˌaf סַף threshold לְ lᵊ לְ to הֹוצִיא֙ hôṣî יצא go out מֵ mē מִן from הֵיכַ֣ל hêḵˈal הֵיכָל palace יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the כֵּלִ֗ים kkēlˈîm כְּלִי tool הָֽ hˈā הַ the עֲשׂוּיִם֙ ʕᵃśûyˌim עשׂה make לַ la לְ to † הַ the בַּ֣עַל bbˈaʕal בַּעַל lord, baal וְ wᵊ וְ and לָֽ lˈā לְ to † הַ the אֲשֵׁרָ֔ה ʔᵃšērˈā אֲשֵׁרָה asherah וּ û וְ and לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole צְבָ֣א ṣᵊvˈā צָבָא service הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וַֽ wˈa וְ and יִּשְׂרְפֵ֞ם yyiśrᵊfˈēm שׂרף burn מִ mi מִן from ח֤וּץ ḥˈûṣ חוּץ outside לִ li לְ to ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem בְּ bᵊ בְּ in שַׁדְמֹ֣ות šaḏmˈôṯ שְׁדֵמָה terrace קִדְרֹ֔ון qiḏrˈôn קִדְרֹון Kidron וְ wᵊ וְ and נָשָׂ֥א nāśˌā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] עֲפָרָ֖ם ʕᵃfārˌām עָפָר dust בֵּֽית־אֵֽל׃ bˈêṯ-ʔˈēl בֵּית אֵל Bethel 23:4. et praecepit rex Helciae pontifici et sacerdotibus secundi ordinis et ianitoribus ut proicerent de templo Domini omnia vasa quae facta fuerant Baal et in luco et universae militiae caeli et conbusit ea foris Hierusalem in convalle Cedron et tulit pulverem eorum in Bethel And the king commanded Helcias, the high priest, and the priests of the second order, and the doorkeepers, to cast out of the temple of the Lord all the vessels that had been made for Baal, and for the grove, and for all the host of heaven: and he burnt them without Jerusalem, in the valley of Cedron, and he carried the ashes of them to Bethel. 4. And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the Asherah, and for all the host of heaven: and he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Beth-el. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4: Как некогда при Иоасе по заключении завета немедленно последовало искоренение языческого культа (XI:17-13), так то же повторилось и теперь: по словам И. Сираха (XLIX:3), Иосия "успешно действовал в обращении народа и истребил мерзости беззакония", хотя, конечно, реформа, произведенная насильственными и чисто внешними мерами, без приемов убеждения и духовного перевоспитания массы, не могла быть ни глубокой, ни прочной. Очищение начинается с храма и возлагается на Xелкию - первосвященника ([гак] коген - [гаг] гадал, в 4: Цар. XXV:18; Иер. LII:24: первосвященник, по евр. коген - [га] рош, - главенствующий священник), "вторых священников" (когане - [гам] мишне, cp. XXV:18), т. е. подчиненными первосвященнику, и "стоящим на страже у порога" (ср. XXII:4; 1: Пар. XXIII:5) - из Левитов. Вынесена была из храма вся утварь, посвященная Ваалу, всей силе небесной (см. XXI:3: и прим.) и Ашере-Астарте (ср. 3: Цар. XIV:23: XV:13), и, по предписанию Втор. VII:25; XII:3, все это было сожжено, как нечистое, вне Иерусалима в долине (евр. шадмот "поля", 70-т и слав. оставляют без перевода: εν σαδημωθ, в садимофе) Кедрон, где уничтожены были предметы идолослужения при Асе (3: Цар. XV:13) и Езекии (2: Пар. XXIX:16). Но пепел сожженных идолов не должен был оставаться в долине Кедрон, поблизости к Иерусалиму: он отнесен был в Вефиль - для выражения решительного презрения и омерзения к этому средоточию противозаконного культа тельцов (3: Цар. XII:29-33), послужившему началом и источником всех последующих отпадений Израиля в язычество. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Josiah Reforms Judah. B. C. 623. 4 And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the grove, and for all the host of heaven: and he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Beth-el. 5 And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven. 6 And he brought out the grove from the house of the LORD, without Jerusalem, unto the brook Kidron, and burned it at the brook Kidron, and stamped it small to powder, and cast the powder thereof upon the graves of the children of the people. 7 And he brake down the houses of the sodomites, that were by the house of the LORD, where the women wove hangings for the grove. 8 And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had burned incense, from Geba to Beer-sheba, and brake down the high places of the gates that were in the entering in of the gate of Joshua the governor of the city, which were on a man's left hand at the gate of the city. 9 Nevertheless the priests of the high places came not up to the altar of the LORD in Jerusalem, but they did eat of the unleavened bread among their brethren. 10 And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech. 11 And he took away the horses that the kings of Judah had given to the sun, at the entering in of the house of the LORD, by the chamber of Nathan-melech the chamberlain, which was in the suburbs, and burned the chariots of the sun with fire. 12 And the altars that were on the top of the upper chamber of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of the LORD, did the king beat down, and brake them down from thence, and cast the dust of them into the brook Kidron. 13 And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had builded for Ashtoreth the abomination of the Zidonians, and for Chemosh the abomination of the Moabites, and for Milcom the abomination of the children of Ammon, did the king defile. 14 And he brake in pieces the images, and cut down the groves, and filled their places with the bones of men. 15 Moreover the altar that was at Beth-el, and the high place which Jeroboam the son of Nebat, who made Israel to sin, had made, both that altar and the high place he brake down, and burned the high place, and stamped it small to powder, and burned the grove. 16 And as Josiah turned himself, he spied the sepulchres that were there in the mount, and sent, and took the bones out of the sepulchres, and burned them upon the altar, and polluted it, according to the word of the LORD which the man of God proclaimed, who proclaimed these words. 17 Then he said, What title is that that I see? And the men of the city told him, It is the sepulchre of the man of God, which came from Judah, and proclaimed these things that thou hast done against the altar of Beth-el. 18 And he said, Let him alone; let no man move his bones. So they let his bones alone, with the bones of the prophet that came out of Samaria. 19 And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke the LORD to anger, Josiah took away, and did to them according to all the acts that he had done in Beth-el. 20 And he slew all the priests of the high places that were there upon the altars, and burned men's bones upon them, and returned to Jerusalem. 21 And the king commanded all the people, saying, Keep the passover unto the LORD your God, as it is written in the book of this covenant. 22 Surely there was not holden such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah; 23 But in the eighteenth year of king Josiah, wherein this passover was holden to the LORD in Jerusalem. 24 Moreover the workers with familiar spirits, and the wizards, and the images, and the idols, and all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might perform the words of the law which were written in the book that Hilkiah the priest found in the house of the LORD. We have here an account of such a reformation as we have not met with in all the history of the kings of Judah, such thorough riddance made of all the abominable things and such foundations laid of a glorious good work; and here I cannot but wonder at two things:-- 1. That so many wicked things should have got in, and kept standing so long, as we find here removed. 2. That notwithstanding the removal of these wicked things, and the hopeful prospects here given of a happy settlement, yet within a few years Jerusalem was utterly destroyed, and even this did not save it; for the generality of the people, after all, hated to be reformed. The founder melteth in vain, and therefore reprobate silver shall men call them, Jer. vi. 29, 30. Let us here observe, I. What abundance of wickedness there was, and had been, in Judah and Jerusalem. One would not have believed it possible that in Judah, where God was known--in Israel, where his name was great--in Salem, in Sion, where his dwelling place was, such abominations should be found as here we have an account of. Josiah had now reigned eighteen years, and had himself set the people a good example, and kept up religion according to law; and yet, when he came to make inquisition for idolatry, the depth and extent of the dunghill he had to carry away appeared almost incredible. 1. Even in the house of the Lord, that sacred temple which Solomon built, and dedicated to the honour and for the worship of the God of Israel, there were found vessels, all manner of utensils, for the worship of Baal, and of the grove (or Ashtaroth), and of all the host of heaven, v. 4. Though Josiah had suppressed the worship of idols, yet the utensils made for that worship were all carefully preserved, even in the temple itself, to be used again whenever the present restraint should be taken off; nay, even the grove itself, the image of it, was yet standing in the temple (v. 6); some make it the image of Venus, the same with Ashtaroth. 2. Just at the entering in of the house of the Lord was a stable for horses kept (would you think it?) for a religious use; they were holy horses, given to the sun (v. 11), as if he needed them who rejoiceth as a strong man to run a race (Ps. xix. 5), or rather they would thus represent to themselves the swiftness of his motion, which they much admired, making their religion to conform to the poetical fictions of the chariot of the sun, the follies of which even a little philosophy, without any divinity, would have exposed and made them ashamed of. Some say that those horses were to be led forth in pomp every morning to meet the rising sun, others that the worshippers of the sun rode out upon them to adore the rising sun; it should seem that they drew the chariots of the sun, which the people worshipped. Strange that ever men who had the written word of God among them should be thus vain in their imaginations! 3. Hard by the house of the Lord there were houses of the Sodomites, where all manner of lewdness and filthiness, even that which was most unnatural, was practised, and under pretence of religion too, in honour of their impure deities. Corporal and spiritual whoredom went together, and the vile affections to which the people were given up were the punishment of their vain imaginations. Those that dishonoured their God were justly left thus to dishonour themselves, Rom. i. 24, &c. There were women that wove hangings for the grove (v. 7), tents which encompassed the image of Venus, where the worshippers committed all manner of lewdness, and this in the house of the Lord. Those did ill that made our Father's house a house of merchandise; those did worse that made it a den of thieves; but those did worst of all that made it (Horrendum dictu!--Horrible to relate!) a brothel, in an impudent defiance of the holiness of God and of his temple. Well might the apostle call them abominable idolatries. 4. There were many idolatrous altars found (v. 12), some in the palace, on the top of the upper chamber of Ahaz. The roofs of their houses being flat, they made them their high places, and set up altars upon them (Jer. xix. 13; Zeph. i. 5), domestic altars. The kings of Judah did so: and, though Josiah never used them, yet to this time they remained there. Manasseh had built altars for his idols in the house of the Lord. When he repented he removed them, and cast them out of the city (2 Chron. xxxiii. 15), but, not destroying them, his son Amon, it seems, had brought them again into the courts of the temple; there Josiah found them, and thence he broke them down, v. 12. 5. There was Tophet, in the valley of the son of Hinnom, very near Jerusalem, where the image of Moloch (that god of unnatural cruelty, as others were of unnatural uncleanness) was kept, to which some sacrificed their children, burning them in the fire, others dedicated them, making them to pass through the fire (v. 10), labouring in the very fire, Hab. ii. 13. It is supposed to have been called Tophet from toph, a drum, because they beat drums at the burning of the children, that their shrieks might not be heard. 6. There were high places before Jerusalem, which Solomon had built, v. 13. The altars and images on those high places, we may suppose, had been taken away by some of the preceding godly kings, or perhaps Solomon himself had removed them when he became a penitent; but the buildings, or some parts of them, remained, with other high places, till Josiah's time. Those that introduce corruptions into religion know not how far they will reach nor how long they will last. Antiquity is no certain proof of verity. There were also high places all the kingdom over, from Geba to Beer-sheba (v. 8), and high places of the gates, in the entering in of the gate of the governor. In these high places (bishop Patrick thinks) they burnt incense to those tutelar gods to whom their idolatrous kings had committed the protection of their city; and probably the governor of the city had a private altar for his penates--his household-gods. 7. There were idolatrous priests, that officiated at all those idolatrous altars (v. 5), chemarim, black men, or that wore black. See Zeph. i. 4. Those that sacrificed to Osiris, or that wept for Tammuz (Ezek. viii. 14), or that worshipped the infernal deities, put on black garments as mourners. These idolatrous priests the kings of Judah had ordained to burn incense in the high places; they were, it should seem, priests of the house of Aaron, who thus profaned their dignity, and there were others also who had no right at all to the priesthood, who burnt incense to Baal. 8. There were conjurers and wizards, and such as dealt with familiar spirits, v. 24. When they worshipped the devil as their god no marvel that they consulted him as their oracle. II. What a full destruction good Josiah made of all those relics of idolatry. Such is his zeal for the Lord of hosts, and his holy indignation against all that is displeasing to him, that nothing shall stand before him. The law was that the monuments of the Canaanites' idolatry must be all destroyed (Deut. vii. 5), much more those of the idolatry of the Israelites, in whom it was much more impious, profane, and perfidious. 1. He ordered Hilkiah, and the other priests, to clear the temple. This was their province, v. 4. Away with all the vessels that were made for Baal. They must never be employed in the service of God, no, nor reserved for any common use; they must all be burnt, and the ashes of them carried to Bethel. That place had been the common source of idolatry, for there was set up one of the calves, and, that lying next to Judah, the infection had thence spread into that kingdom, and therefore Josiah made it the lay-stall of idolatry, the dunghill to which he carried the filth and offscouring of all things, that, if possible, it might be made loathsome to those that had been fond of it. 2. The idolatrous priests were all put down. Those of them that were not of the house of Aaron, or had sacrificed to Baal or other false gods, he put to death, according to the law, v. 20. He slew them upon their own altars, the most acceptable sacrifice that ever had been offered upon them, a sacrifice to the justice of God. Those that were descendants from Aaron, and yet had burnt incense in the high places, but to the true God only, he forbade ever to approach the altar of the Lord; they had forfeited that honour (v. 9): He brought them out of the cities of Judah (v. 8), that they might not do mischief in the country by secretly keeping up their old idolatrous usages; but he allowed them to eat of the unleavened bread (the bread of the meat-offering, Lev. ii. 4, 5) among their brethren, with whom they were to reside, that being under their eye they might be kept from doing hurt and taught to do well; that bread, that unleavened bread (heavy and unpleasant as it was), was better than they deserved, and that would serve to keep them alive. But whether they were permitted to eat of all the sacrifices, as blemished priests were (Lev. xxi. 22), which is called, in general, the bread of their God, may be justly questioned. 3. All the images were broken to pieces and burnt. The image of the grove (v. 6), some goddess or other, was reduced to ashes, and the ashes cast upon the graves of the common people (v. 6), the common burying-place of the city. By the law a ceremonial uncleanness was contracted by the touch of a grave, so that in casting them here he declared them most impure, and none could touch them without thereby making themselves unclean. He cast it into the graves (so the Chaldee), intimating that he would have all idolatry buried out of his sight, as a loathsome thing, and forgotten, as dead men are out of mind, v. 14. He filled the places of the groves with the bones of men; as he carried the ashes of the images to the graves, to mingle them with dead men's bones, so he carried dead men's bones to the places where the images had been, and put them in the room of them, that, both ways, idolatry might be rendered loathsome, and the people kept both from the dust of the images and from the ruins of the places where they had been worshipped. Dead men and dead gods were much alike and fittest to go together. 4. All the wicked houses were suppressed, those nests of impiety that harboured idolaters, the houses of the Sodomites, v. 7. "Down with them, down with them, rase them to the foundations." The high places were in like manner broken down and levelled with the ground (v. 8), even that which belonged to the governor of the city; for no man's greatness or power may protect him in idolatry or profaneness. Let governors be obliged, in the first place, to reform, and then the governed will be the sooner influenced. He defiled the high places (v. 8 and again v. 13), did all he could to render them abominable, and put the people out of conceit with them, as Jehu did when he made the house of Baal a draught-house, 2 Kings x. 27. Tophet, which, contrary to other places of idolatry, was in a valley, whereas they were on hills or high places, was likewise defiled (v. 10), was made the burying-place of the city. Concerning this we have a whole sermon, Jer. xix. 1, 2, &c., where it is said, They shall bury in Tophet, and the whole city is threatened to be made like Tophet. 5. The horses that had been given to the sun were taken away and put to common use, and so were delivered from the vanity to which they were made subject; and the chariots of the sun (what a pity was it that those horses and chariots should be kept as the chariots and horsemen of Israel!) he burnt with fire; and, if the sun be a flame, they never resembled him so much as they did when they were chariots of fire. 6. The workers with familiar spirits and the wizards were put away, v. 24. Those of them that were convicted of witchcraft, it is likely, he put to death, and so deterred others from those diabolical practices. In all this he had a sincere regard to the words of the law which were written in the book lately found, v. 24. He made that law his rule and kept that in his eye throughout this reformation. III. How his zeal extended itself to the cities of Israel that were within his reach. The ten tribes were carried captive and the Assyrian colonies did not fully people the country, so that, it is likely, many cities had put themselves under the protection of the kings of Judah, 2 Chron. xxx. 1; xxxiv. 6. These he here visits, to carry on his reformation. As far as our influence goes our endeavours should go to do good and bring the wickedness of the wicked to an end. 1. He defiled and demolished Jeroboam's altar at Bethel, with the high place and the grove that belonged to it, v. 15, 16. The golden calf, it should seem, was gone (thy calf, O Samaria! has cast thee off), but the altar was there, which those that were wedded to their old idolatries made use of still. This was, (1.) Defiled, v. 16. Josiah, in his pious zeal, was ransacking the old seats of idolatry, and spied the sepulchres in the mount, in which probably the idolatrous priests were buried, not far from the altar at which they had officiated, and which they were so fond of that they were desirous to lay their bones by it; these he opened, took out the bones, and burnt them upon the altar, to show that thus he would have done by the priests themselves if they had been alive, as he did by those whom he found alive, v. 20. Thus he polluted the altar, desecrated it, and made it odious. It is threatened against idolaters (Jer. viii. 1, 2) that their bones shall be spread before the sun; that which is there threatened and this which is here executed (bespeaking their iniquity to be upon their bones, Ezek. xxxii. 27) are an intimation of a punishment after death, reserved for those that live and die impenitent in that or any other sin; the burning of the bones, if that were all, is a small matter, but, if it signify the torment of the soul in a worse flame (Luke xvi. 24), it is very dreadful. This, as it was Josiah's act, seems to have been the result of a very sudden resolve; he would not have done it but that he happened to turn himself, and spy the sepulchres; and yet it was foretold above 350 years before, when this altar was first built by Jeroboam, 1 Kings xiii. 2. God always foresees, and has sometimes foretold as certain, that which yet to us seems most contingent. The king's heart is in the hand of the Lord; king Josiah's was so, and he turned it (or ever he himself was aware, Cant. vi. 12) to do this. No work of God shall fall to the ground. (2.) It was demolished. He broke down the altar and all its appurtenances (v. 15), burnt what was combustible, and, since an idol is nothing in the world, he went as far towards the annihilating of it as he could; for he stamped it small to powder and made it as dust before the wind. 2. He destroyed all the houses of the high places, all those synagogues of Satan that were in the cities of Samaria, v. 19. These the kings of Israel built, and God raised up this king of Judah to pull them down, for the honour of the ancient house of David, from which the ten tribes had revolted; the priests he justly made sacrifices upon their own altars, v. 20. 3. He carefully preserved the sepulchre of that man of God who came from Judah to foretel this, which now a king who came from Judah executed. This was that good prophet who proclaimed these things against the altar of Bethel, and yet was himself slain by a lion for disobeying the word of the Lord; but to show that God's displeasure against him went no further than his death, but ended there, God so ordered it that when all the graves about his were disturbed his was safe (v. 17, 18) and no man moved his bones. He had entered into peace, and therefore should rest in his bed, Isa. lvii. 2. The old lying prophet, who desired to be buried as near him as might be, it should seem, knew what he did; for his dust also, being mingled with that of the good prophet, was preserved for his sake; see Num. xxiii. 10. IV. We are here told what a solemn passover Josiah and his people kept after all this. When they had cleared the country of the old leaven they then applied themselves to the keeping of the feast. When Jehu had destroyed the worship of Baal, yet he took no heed to walk in the commandments and ordinances of God; but Josiah considered that we must learn to do well, and no only cease to do evil, and that the way to keep out all abominable customs is to keep up all instituted ordinances (see Lev. xviii. 30), and therefore he commanded all the people to keep the passover, which was not only a memorial of their deliverance out of Egypt, but a token of their dedication to him that brought them out and their communion with him. This he found written in the book of the law, here called the book of the covenant; for, though the divine authority may deal with us in a way of absolute command, divine grace condescends to federal transactions, and therefore he observed it. We have not such a particular account of this passover as of that in Hezekiah's time, 2 Chron. xxx. But, in general, we are told that there was not holden such a passover in any of the foregoing reigns, no, not from the days of the judges (v. 22), which, by the way, intimates that, though the account which the book of Judges gives of the state of Israel under that dynasty looks but melancholy, yet there were then some golden days. This passover, it seems, was extraordinary for the number and devotion of the communicants, their sacrifices and offerings, and their exact observance of the laws of the feast; and it was not now as in Hezekiah's passover, when many communicated that were not cleansed according to the purification of the sanctuary, and the Levites were permitted to do the priests' work. We have reason to think that during all the remainder of Josiah's reign religion flourished and the feasts of the Lord were very carefully observed; but in this passover the satisfaction they took in the covenant lately renewed, the reformation in pursuance of it, and the revival of an ordinance of which they had lately found the divine original in the book of the law, and which had long been neglected or carelessly kept, put them into great transports of holy joy; and God was pleased to recompense their zeal in destroying idolatry with uncommon tokens of his presence and favour. All this concurred to make it a distinguished passover. Adam Clarke: Commentary on the Bible - 1831 23:4: The priests of the second order - These were probably such as supplied the place of the high priest when he was prevented: from fulfilling the functions of his office. So the Chaldee understood the place - the sagan of the high priests. But the words may refer to those of the second course or order established by David: though it does not appear that those orders were now in use, yet the distinction was continued even to the time of our Lord. We find the course of Abia, which was the eighth, mentioned Luk 1:5 (note); where see the note. All the vessels - These had been used for idolatrous purposes; the king is now to destroy them; for although no longer used in this way, they might, if permitted to remain, be an incentive to idolatry at a future time. 4 Kings (2 Kings) 23:5 Albert Barnes: Notes on the Bible - 1834 23:4 The priests of the second order - This is a new expression; and probably refers to the ordinary priests, called here "priests of the second order," in contrast with the high priest, whose dignity was Rev_iving (Kg2 12:2 note). The vessels - This would include the whole apparatus of worship, altars, images, dresses, utensils, etc., for Baal, etc. (Kg2 21:3-5 notes). The ashes of the idolatrous objects burned in the first instance in the "fields of Kidron" (i. e., in the part of the valley which lies northeast of the city, a part much broader than that between the Temple Hill and the Mount of Olives) were actually taken to Bethel, as to an accursed place, and one just beyond the borders of Judah; while those of other objects burned afterward were not carried so far, the trouble being great and the need not absolute, but were thrown into the Kidron Kg2 23:12, when there happened to be water to carry them away, or scattered on graves which were already unclean Kg2 23:6. Compare Kg1 15:13. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:4: priestss of the second order: These were either such as occasionally supplied the high priests's office, or those of the second course or order established by David. See the references. ch1 24:4-19; Mat 26:3, Mat 27:1 the keepers: Kg2 22:4; ch1 26:1-19 to bring: Kg2 21:3, Kg2 21:7; Ch2 33:3, Ch2 33:7, Ch2 34:3, Ch2 34:4 Baal: Kg2 17:16; Jdg 2:13; Kg1 16:31, Kg1 18:19, Kg1 18:26, Kg1 18:40, Kg1 19:18; Isa 27:9; Jer 7:9 Kidron: Sa2 15:23; Joh 18:1, Cedron Bethel: Kg1 12:29; Hos 4:15; Amo 4:4 Geneva 1599 And the king commanded Hilkiah the high priest, and the (d) priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the grove, and for all the host of heaven: and he burned them without Jerusalem in the fields of Kidron, and carried (e) the ashes of them unto Bethel. (d) Meaning, they who were next in dignity to the high priest. (e) In contempt of the altar Jeroboam had built there to sacrifice to his calves. John Gill And the king commanded Hilkiah the high priest, and the priests of the second order,.... Or the second course of the priests; the course of Jedaiah, 1Chron 24:7 as some think; or rather, the two chief priests next to the high priest, who were of the line both of Eleazar and Ithamar; though the Targum interprets it of the Sagan of the priests, a deputy of the high priest, such as in later times the high priest had always appointed for him on the day of atonement (r): and the keepers of the door: the porters at the door and gates of the temple; or rather the treasurers, as the Targum; such as were appointed over the vessels of the sanctuary, as the Jewish writers generally interpret it, and which best agrees with what follows: to bring forth out of the temple of the Lord all the vessels that were made for Baal: used in burning incense, or offering sacrifices to him: and for the grove: the idol of the grove, or Asherah, that is, Ashtoreth, or Astarte, the same with Venus, or the moon, as Baal was the sun, the one the husband, and the other the wife, according to the Jews (s): and for all the host of heaven: the stars: and he burnt them without Jerusalem in the fields of Kidron; or plain of Kidron, as the Targum; through which the brook Kidron ran: and carried the ashes of them unto Bethel; where one of Jeroboam's calves was set, and was the source of idolatry; and this he did in contempt of that place; and, to show his detestation of the idolatry there, he made it a dunghill of ashes of things used in idolatrous service; this he could do, that place being in the hands of the kings of Judah from the times of Ahijah, 2Chron 13:19. (r) Misn. Yoma, c. 1. sect. 1. (s) Zohar in Gen. fol. 34. 3. John Wesley Second order - Either those two who were next in degree to the high - priest, and in case of sickness were to manage his work: or the heads of the twenty four courses which David had appointed. The grove - The image of the grove: it being most frequent to call images by the names of the persons or things which they represent. The fields - Adjoining to the brook of Kidron. To Beth - el - To shew his abhorrence of them, and that he would not give the ashes of them a place in his kingdom: and to pollute and disgrace that place which had been the chief seat and throne of idolatry. Robert Jamieson, A. R. Fausset and David Brown HE DESTROYS IDOLATRY. (2Ki. 23:4-28) the king commanded Hilkiah, &c.--that is, the high priest and other priests, for there was not a variety of official gradations in the temple. all the vessels, &c.--the whole apparatus of idol-worship. burned them without Jerusalem--The law required them to be consigned to the flames (Deut 7:25). in the fields of Kidron--most probably that part of the valley of Kidron, where lies Jerusalem and the Mount of Olives. It is a level, spacious basin, abounding at present with plantations [ROBINSON]. The brook winds along the east and south of the city, the channel of which is throughout a large portion of the year almost or wholly dry, except after heavy rains, when it suddenly swells and overflows. There were emptied all the impurities of the temple (2Chron 29:15-16) and the city. His reforming predecessors had ordered the mutilated relics of idolatry to be thrown into that receptacle of filth (3Kings 15:13; 2Chron 15:16; 2Chron 30:14); but Josiah, while he imitated their piety, far outstripped them in zeal; for he caused the ashes of the burnt wood and the fragments of the broken metal to be collected and conveyed to Beth-el, in order thenceforth to associate ideas of horror and aversion with that place, as odious for the worst pollutions.
23:523:5: Եւ այրեաց զքովմարիմսն զոր տուեալ էր արքային Յուդայ, եւ արկանէին խունկս ՚ի բարձունսն, եւ յամենայն քաղաքս Յուդայ, եւ շուրջ զԵրուսաղեմաւ. եւ զխնկարկուսն զարեգական եւ զլուսնի՝ եւ զաստեղաց՝ եւ զամենայն զօրութեան երկնից[4045]. [4045] ՚Ի լուս՛՛. ՚ի վերայ՝ զքովմարիմսն. նշանակի՝ Ակ. այսինքն՝ Ակիւղաս. զմեհեանսն։ 5 Նա այրեց քրմերին, որոնց հաստատել էին Յուդայի երկրի արքաները, որովհետեւ նրանք բարձունքների մեհեաններում, Յուդայի երկրի բոլոր քաղաքներում ու Երուսաղէմի շուրջը խունկ էին ծխում, ինչպէս նաեւ արեգակին, լուսնին, աստղերին ու երկնքի ամբողջ զօրութեանը խնկարկողներին, 5 Յուդայի թագաւորներուն՝ Յուդայի քաղաքներուն մէջ ու Երուսաղէմի բոլորտիքը բարձր տեղերու վրայ դրած խունկ ծխող քուրմերը եւ Բահաղին ու արեգակին ու լուսնին եւ տասնըերկու կենդանակերպներուն ու երկնքի բոլոր զօրութիւններուն խունկ ծխողները հեռացուց։ Եւ ^[335]այրեաց զքովմարիմսն`` զոր տուեալ էր արքայից Յուդայ. եւ արկանէին խունկս ի բարձունսն եւ յամենայն քաղաքս Յուդայ եւ շուրջ զԵրուսաղեմաւ, եւ զխնկարկուսն ^[336]զարեգական եւ զլուսնի եւ զաստեղաց եւ զամենայն զօրութեան երկնից: 23:5: Եւ այրեաց զքովմարիմսն զոր տուեալ էր արքային Յուդայ, եւ արկանէին խունկս ՚ի բարձունսն, եւ յամենայն քաղաքս Յուդայ, եւ շուրջ զԵրուսաղեմաւ. եւ զխնկարկուսն զարեգական եւ զլուսնի՝ եւ զաստեղաց՝ եւ զամենայն զօրութեան երկնից[4045]. [4045] ՚Ի լուս՛՛. ՚ի վերայ՝ զքովմարիմսն. նշանակի՝ Ակ. այսինքն՝ Ակիւղաս. զմեհեանսն։ 5 Նա այրեց քրմերին, որոնց հաստատել էին Յուդայի երկրի արքաները, որովհետեւ նրանք բարձունքների մեհեաններում, Յուդայի երկրի բոլոր քաղաքներում ու Երուսաղէմի շուրջը խունկ էին ծխում, ինչպէս նաեւ արեգակին, լուսնին, աստղերին ու երկնքի ամբողջ զօրութեանը խնկարկողներին, 5 Յուդայի թագաւորներուն՝ Յուդայի քաղաքներուն մէջ ու Երուսաղէմի բոլորտիքը բարձր տեղերու վրայ դրած խունկ ծխող քուրմերը եւ Բահաղին ու արեգակին ու լուսնին եւ տասնըերկու կենդանակերպներուն ու երկնքի բոլոր զօրութիւններուն խունկ ծխողները հեռացուց։ zohrab-1805▾ eastern-1994▾ western am▾	23:523:5 И отставил жрецов, которых поставили цари Иудейские, чтобы совершать курения на высотах в городах Иудейских и окрестностях Иерусалима,~--- и которые кадили Ваалу, солнцу, и луне, и созвездиям, и всему воинству небесному; 23:5 καὶ και and; even κατέπαυσεν καταπαυω rest τοὺς ο the χωμαριμ χωμαριμ who; what ἔδωκαν διδωμι give; deposit βασιλεῖς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐθυμίων θυμιαζω in τοῖς ο the ὑψηλοῖς υψηλος high; lofty καὶ και and; even ἐν εν in ταῖς ο the πόλεσιν πολις city Ιουδα ιουδα Iouda; Iutha καὶ και and; even τοῖς ο the περικύκλῳ περικυκλω Jerusalem καὶ και and; even τοὺς ο the θυμιῶντας θυμιαζω the Βααλ βααλ Baal; Vaal καὶ και and; even τῷ ο the ἡλίῳ ηλιος sun καὶ και and; even τῇ ο the σελήνῃ σεληνη moon καὶ και and; even τοῖς ο the μαζουρωθ μαζουρωθ and; even πάσῃ πας all; every τῇ ο the δυνάμει δυναμις power; ability τοῦ ο the οὐρανοῦ ουρανος sky; heaven 23:5 וְ wᵊ וְ and הִשְׁבִּ֣ית hišbˈîṯ שׁבת cease אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כְּמָרִ֗ים kkᵊmārˈîm כֹּמֶר idol priest אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] נָֽתְנוּ֙ nˈāṯᵊnû נתן give מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יְקַטֵּ֤ר yᵊqaṭṭˈēr קטר smoke בַּ ba בְּ in † הַ the בָּמֹות֙ bbāmôṯ בָּמָה high place בְּ bᵊ בְּ in עָרֵ֣י ʕārˈê עִיר town יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וּ û וְ and מְסִבֵּ֖י mᵊsibbˌê מֵסַב surrounding יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the מְקַטְּרִ֣ים mᵊqaṭṭᵊrˈîm קטר smoke לַ la לְ to † הַ the בַּ֗עַל bbˈaʕal בַּעַל lord, baal לַ la לְ to † הַ the שֶּׁ֤מֶשׁ ššˈemeš שֶׁמֶשׁ sun וְ wᵊ וְ and לַ la לְ to † הַ the יָּרֵ֨חַ֙ yyārˈēₐḥ יָרֵחַ moon וְ wᵊ וְ and לַ la לְ to † הַ the מַּזָּלֹ֔ות mmazzālˈôṯ מַזָּלֹות constellation וּ û וְ and לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole צְבָ֥א ṣᵊvˌā צָבָא service הַ ha הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens 23:5. et delevit aruspices quos posuerant reges Iuda ad sacrificandum in excelsis per civitates Iuda et in circuitu Hierusalem et eos qui adolebant incensum Baal et soli et lunae et duodecim signis et omni militiae caeliAnd he destroyed the soothsayers, whom the kings of Juda had appointed to sacrifice in the high places in the cities of Juda, and round about Jerusalem: them also that burnt incense to Baal, and to the sun, and to the moon, and to the twelve signs, and to all the host of heaven. 5. And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven. And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven: 23:5 И отставил жрецов, которых поставили цари Иудейские, чтобы совершать курения на высотах в городах Иудейских и окрестностях Иерусалима,~--- и которые кадили Ваалу, солнцу, и луне, и созвездиям, и всему воинству небесному; 23:5 καὶ και and; even κατέπαυσεν καταπαυω rest τοὺς ο the χωμαριμ χωμαριμ who; what ἔδωκαν διδωμι give; deposit βασιλεῖς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐθυμίων θυμιαζω in τοῖς ο the ὑψηλοῖς υψηλος high; lofty καὶ και and; even ἐν εν in ταῖς ο the πόλεσιν πολις city Ιουδα ιουδα Iouda; Iutha καὶ και and; even τοῖς ο the περικύκλῳ περικυκλω Jerusalem καὶ και and; even τοὺς ο the θυμιῶντας θυμιαζω the Βααλ βααλ Baal; Vaal καὶ και and; even τῷ ο the ἡλίῳ ηλιος sun καὶ και and; even τῇ ο the σελήνῃ σεληνη moon καὶ και and; even τοῖς ο the μαζουρωθ μαζουρωθ and; even πάσῃ πας all; every τῇ ο the δυνάμει δυναμις power; ability τοῦ ο the οὐρανοῦ ουρανος sky; heaven 23:5 וְ wᵊ וְ and הִשְׁבִּ֣ית hišbˈîṯ שׁבת cease אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כְּמָרִ֗ים kkᵊmārˈîm כֹּמֶר idol priest אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] נָֽתְנוּ֙ nˈāṯᵊnû נתן give מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יְקַטֵּ֤ר yᵊqaṭṭˈēr קטר smoke בַּ ba בְּ in † הַ the בָּמֹות֙ bbāmôṯ בָּמָה high place בְּ bᵊ בְּ in עָרֵ֣י ʕārˈê עִיר town יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וּ û וְ and מְסִבֵּ֖י mᵊsibbˌê מֵסַב surrounding יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the מְקַטְּרִ֣ים mᵊqaṭṭᵊrˈîm קטר smoke לַ la לְ to † הַ the בַּ֗עַל bbˈaʕal בַּעַל lord, baal לַ la לְ to † הַ the שֶּׁ֤מֶשׁ ššˈemeš שֶׁמֶשׁ sun וְ wᵊ וְ and לַ la לְ to † הַ the יָּרֵ֨חַ֙ yyārˈēₐḥ יָרֵחַ moon וְ wᵊ וְ and לַ la לְ to † הַ the מַּזָּלֹ֔ות mmazzālˈôṯ מַזָּלֹות constellation וּ û וְ and לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole צְבָ֥א ṣᵊvˌā צָבָא service הַ ha הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens 23:5. et delevit aruspices quos posuerant reges Iuda ad sacrificandum in excelsis per civitates Iuda et in circuitu Hierusalem et eos qui adolebant incensum Baal et soli et lunae et duodecim signis et omni militiae caeli And he destroyed the soothsayers, whom the kings of Juda had appointed to sacrifice in the high places in the cities of Juda, and round about Jerusalem: them also that burnt incense to Baal, and to the sun, and to the moon, and to the twelve signs, and to all the host of heaven. 5. And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5-7: Устраняется служебный персонал противозаконных культов. Царь "отставил" (евр. гишбит, отстранил - не "сжег", как у 70-ти, слав.: κατέκυασε, сожже, в Алекс. код.: κατέπαυσε, Vulg.: не точно: delevit) жрецов, евр. кемарим, у 70-ти: Χωμαρίμ (кодд. 19, 82, 93, 108: у Гольмеса: τούς ιερει̃ς), Vulg.: amspices, слав.: Xомаримы (жерцы чародеи) - жрецов - ставленников царей иудейских и израильских, (ср. Пс. X:5; Соф I:4), т. е. священников нелевитских, какими, напр., были священники культа тельцов (3: Цар. XII:31, 32; 2: Пар. XI:15) и которые отличаются от жрецов идолов, или жрецов Ваала, солнца, луны, созвездий и всего воинства небесного (4: Цар. XXIII:5), с другой - от священников высот, которые, хотя отправляли служение на высотах, однако были из рода Левия (4: Цар. XXIII:8) (см. проф. Бродовича, Книга пророка Осии, с. 350), "Созвездия", маззалот, μαζουρώθ, слав.: планеты, блаж. Феодорит (вопр. 54): звезды; по толкованию раввинов (Levy, Neuhebraisches und chaldaisches Worterbuch Bd. III, s. 65), маззалот, как и ассирийск. manzaltu, означает 12: знаков Зодиака. Vulg. duodecim signa. Астарта, евр. ашера, у 70-ти: άλσος, слав.: кумир (ст. 6), означает здесь в ст. 6: собственно идола, а не саму богиню (ст. 4), пепел сожженной статуи этой богини повергается также в долине Кедрон, но именно "на кладбище общенародное" (кебер-бене-гаам, ср. Иер. XXVI:23), наиболее открытое всякому попранию (гробницы богатых устроились особо, в садах или пещерах, и эти гробы были не так доступны для диких зверей, как простонародные, ср. проф. Гуляева, с. 375, вроде и доселе сохраняющегося в долине Кедронской или Иосафатовой еврейского кладбища (со стороны Елеонской горы). Уничтожены были притоны и принадлежности культа кедешим - гиеродулов, мужских (Втор. XXIII:18) и женских (ср. 3: Цар. XIV:24: и прим.), у 70-ти καδησίμ, слав, кадисимов, Vulg. ef feminatorum: по блаж. Феодориту, вопр. 55), "святыми" (потому что слово кадис переводится: святой) не в прямом значении слова назвал здесь писатель демонов". 70: говорят о том, что служительницы Астарты совершали тканье и вышиванье в честь ее (для устройства шатров ее служителям) в помещениях при самом храме; здесь же совершался и омерзительный культ богини. Adam Clarke: Commentary on the Bible - 1831 23:5: The idolatrous priests - הכמרים hakkemarim. Who these were is not well known. The Chaldee, Syriac, and Arabic, call them the priests simply, which the kings of Judah had ordained. Probably they were an order made by the idolatrous kings of Judah, and called kemarim, from כמר camar, which signifies to be scorched, shriveled together, made dark, or black, because their business was constantly to attend sacrificial fires, and probably they were black garments; hence the Jews in derision call Christian ministers kemarim, because of their black clothes and garments. Why we should imitate, in our sacerdotal dress, those priests of Baal, is strange to think and hard to tell. Unto Baal, to the sun - Though Baal was certainly the sun, yet here they are distinguished; Baal being worshipped under different forms and attributes, Baal-peor, Baal-zephon, Baal-zebub, etc. The planets - מזלות mazzaloth. The Vulgate translates this the twelve signs, i.e., the zodiac. This is as likely as any of the other conjectures which have been published relative to this word. See a similar word Job 37:9; Job 38:32. 4 Kings (2 Kings) 23:6 Albert Barnes: Notes on the Bible - 1834 23:5 He put down ... - or, "He caused to cease the idolatrous priests" (margin); i. e., he stopped them. The word translated "idolatrous priests" (see the margin) is a rare one, occurring only here and in marginal references. Here and in Zephaniah it is contrasted with כהן kô hê n, another class of high-place priests. The כהן kô hê n were probably "Levitical," the כהן kâ hê m "non-Levitical priests of the highplaces." כהן kâ hê m appears to have been a foreign term, perhaps derived from the Syriac cumro, which means a priest of any kind. Whom the kings of Judah had ordained - The consecration of non-Levitical priests by the kings of Judah (compare Kg1 12:31) had not been pRev_iously mentioned; but it is quite in accordance with the other proceedings of Manasseh and Amon. The planets - See the marginal note, i. e., the "signs of the Zodiac." Compare Job 38:32 margin. The word in the original probably means primarily "houses" or "stations," which was the name applied by the Babylonians to their divisions of the Zodiac. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:5: put down: Heb. caused to cease the idolatrous priests: Heb. Chemarim. Hos 10:5 *marg. "Foretold. Zep 1:4, Zep 1:5." planets: or, twelve signs, or constellations, So the Vulgate duodecim signa, "the twelve signs," i. e., the zodiac; which is the most probable meaning of the word mazzaloth, from the Arabic manzeel, a caravanserai, house, or dwelling, as being the apparent dwellings of the sun in his annual course; and the Targumists and Rabbins often employ the words tereysar mazzalaya, to denote the signs of the zodiac. all the host: Kg2 21:3, Kg2 21:4; Jer 8:1, Jer 8:2, Jer 44:17-19 Geneva 1599 And he put down the (f) idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven. (f) Or Chemarims, meaning the priests of Baal who were called Chemarims either because they wore black garments or else were smoked with burning incense to idols. John Gill And he put down the idolatrous priests,.... The Cemarim, so called, because they wore black clothes, as Kimchi and others, whereas the priests of the Lord were clothed in white linen; see Gill on Zeph 1:4. whom the kings of Judah had ordained to burn incense in the high places, in the cities of Judah, and in the places round about Jerusalem; for though those high places were destroyed by Hezekiah, they were rebuilt by Manasseh his son, and priests put in them to officiate there, whom Josiah now deposed, 4Kings 21:3, them also that burnt incense unto Baal; in the same high places; these were the priests, and the others in the preceding clause are thought to be ministers unto them: to the sun, and to the moon, and to the planets; the five planets besides the sun and moon, as Saturn, Jupiter, Mars, Mercury, and Venus; or to the twelve celestial signs in the firmament, as some (t); though Theodoret takes it to be a single star, the evening star: and to all the host of heaven; or even to the host of heaven, all the stars thereof: this part of worship: burning incense, which was peculiar to the most high God, yet was frequently made by idolaters to their deities; and from the word (u) by which it is here and elsewhere expressed may "nectar" be derived, so much spoken of by the Heathen poets as of a sweet smell (w), and as delicious to their gods; and so Porphyry (x) represents the gods as living on smoke, vapours, and perfumes; and frankincense is said, by Diodorus Siculus (y), to be most grateful to them, and beloved by them; this therefore is a much better derivation of the word "nectar" than what Suidas (z) gives, that is, as if it was "nectar", because it makes those young that drink it; or than the account Athenaeus (a) gives of it, that it is a wine in Babylon so called. (t) David de Pomis Lexic. fol. 77. 3. (u) "suffitum fecit. Et diis acceptus--" Nidor. Ovid. Metamorph. 1. 12, fab. 4. (w) Theocrit. Idyll. xvii. ver. 29. (x) De Abstinentia, l. 2. c. 42. Celsus apud Origen. l. 8. p. 417. (y) Biblioth. l. 2. p. 132. (z) In voce (a) Deipnosophist. l. 1. John Wesley Priests - Heb. the Chemarim; the highest rank of priests, employed in the highest work, which was to burn incense. Robert Jamieson, A. R. Fausset and David Brown put down the idolatrous priests--Hebrew, chemarim, "scorched," that is, Guebres, or fire-worshippers, distinguished by a girdle (Ezek 23:14-17) or belt of wool and camel's hair, twisted round the body twice and tied with four knots, which had a symbolic meaning, and made it a supposed defense against evil. them also that burned incense unto Baal, to the sun, and to the moon, &c.--or Baal-shemesh, for Baal was sometimes considered the sun. This form of false worship was not by images, but pure star-worship, borrowed from the old Assyrians. and--rather, "even to all the host of heaven."
23:623:6: եւ զանտառն ՚ի տանէ Տեառն արտաքոյ Երուսաղեմի ՚ի հեղեղատն Կեդրոնի. եւ այրեաց զայն ՚ի հեղեղատին Կեդրոնի, եւ մանրեաց իբրեւ զփոշի. ցանեաց զմոխիրն նորա ՚ի գերեզմանս որդւոց ժողովրդեանն[4046]։ [4046] Այլք. Եւ ցանեաց զմո՛՛։ 6 Տիրոջ տնից հանելով եւ Երուսաղէմից դուրս բերելով Կեդրոնի հեղեղատում այրեց Աստարոթի կուռքերը, փոշու վերածեց եւ նրանց մոխիրը ժողովրդի որդիների գերեզմանների վրայ ցանեց: 6 Աստարովթին կուռքը Տէրոջը տունէն Երուսաղէմէն դուրս՝ Կեդրոն հեղեղատը հանեց ու զանիկա Կեդրոն հեղեղատին մէջ այրեց ու ծեծեց փոշի ըրաւ ու փոշին ժողովուրդին գերեզմաններուն վրայ ցանեց։ եւ ^[337]զանտառն ի տանէ Տեառն արտաքոյ Երուսաղեմի ի հեղեղատն Կեդրոնի. եւ այրեաց զայն ի հեղեղատին Կեդրոնի, եւ մանրեաց իբրեւ զփոշի, եւ ցանեաց զմոխիրն նորա ի գերեզմանս որդւոց ժողովրդեանն: 23:6: եւ զանտառն ՚ի տանէ Տեառն արտաքոյ Երուսաղեմի ՚ի հեղեղատն Կեդրոնի. եւ այրեաց զայն ՚ի հեղեղատին Կեդրոնի, եւ մանրեաց իբրեւ զփոշի. ցանեաց զմոխիրն նորա ՚ի գերեզմանս որդւոց ժողովրդեանն[4046]։ [4046] Այլք. Եւ ցանեաց զմո՛՛։ 6 Տիրոջ տնից հանելով եւ Երուսաղէմից դուրս բերելով Կեդրոնի հեղեղատում այրեց Աստարոթի կուռքերը, փոշու վերածեց եւ նրանց մոխիրը ժողովրդի որդիների գերեզմանների վրայ ցանեց: 6 Աստարովթին կուռքը Տէրոջը տունէն Երուսաղէմէն դուրս՝ Կեդրոն հեղեղատը հանեց ու զանիկա Կեդրոն հեղեղատին մէջ այրեց ու ծեծեց փոշի ըրաւ ու փոշին ժողովուրդին գերեզմաններուն վրայ ցանեց։ zohrab-1805▾ eastern-1994▾ western am▾	23:623:6 и вынес Астарту из дома Господня за Иерусалим к потоку Кедрону, и сжег ее у потока Кедрона, и истер ее в прах, и бросил прах ее на кладбище общенародное; 23:6 καὶ και and; even ἐξήνεγκεν εκφερω bring out / forth; carry out τὸ ο the ἄλσος αλσος from; out of οἴκου οικος home; household κυρίου κυριος lord; master ἔξωθεν εξωθεν from outside; outer Ιερουσαλημ ιερουσαλημ Jerusalem εἰς εις into; for τὸν ο the χειμάρρουν χειμαρρους Kedrōn; Kethron καὶ και and; even κατέκαυσεν κατακαιω burn up αὐτὸν αυτος he; him ἐν εν in τῷ ο the χειμάρρῳ χειμαρρους Kedrōn; Kethron καὶ και and; even ἐλέπτυνεν λεπτυνω into; for χοῦν χους.1 dust καὶ και and; even ἔρριψεν ριπτω fling; disperse τὸν ο the χοῦν χους.1 dust αὐτοῦ αυτος he; him εἰς εις into; for τὸν ο the τάφον ταφος grave τῶν ο the υἱῶν υιος son τοῦ ο the λαοῦ λαος populace; population 23:6 וַ wa וְ and יֹּצֵ֣א yyōṣˈē יצא go out אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֲשֵׁרָה֩ ʔᵃšērˌā אֲשֵׁרָה asherah מִ mi מִן from בֵּ֨ית bbˌêṯ בַּיִת house יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from ח֤וּץ ḥˈûṣ חוּץ outside לִ li לְ to ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem אֶל־ ʔel- אֶל to נַ֣חַל nˈaḥal נַחַל wadi קִדְרֹ֔ון qiḏrˈôn קִדְרֹון Kidron וַ wa וְ and יִּשְׂרֹ֥ף yyiśrˌōf שׂרף burn אֹתָ֛הּ ʔōṯˈāh אֵת [object marker] בְּ bᵊ בְּ in נַ֥חַל nˌaḥal נַחַל wadi קִדְרֹ֖ון qiḏrˌôn קִדְרֹון Kidron וַ wa וְ and יָּ֣דֶק yyˈāḏeq דקק crush לְ lᵊ לְ to עָפָ֑ר ʕāfˈār עָפָר dust וַ wa וְ and יַּשְׁלֵךְ֙ yyašlēḵ שׁלך throw אֶת־ ʔeṯ- אֵת [object marker] עֲפָרָ֔הּ ʕᵃfārˈāh עָפָר dust עַל־ ʕal- עַל upon קֶ֖בֶר qˌever קֶבֶר grave בְּנֵ֥י bᵊnˌê בֵּן son הָ hā הַ the עָֽם׃ ʕˈām עַם people 23:6. et efferri fecit lucum de domo Domini foras Hierusalem in convalle Cedron et conbusit eum ibi et redegit in pulverem et proiecit super sepulchrum vulgiAnd he caused the grove to be carried out from the house of the Lord, without Jerusalem, to the valley of Cedron, and he burnt it there, and reduced it to dust, and cast the dust upon the graves of the common people. 6. And he brought out the Asherah from the house of the LORD, without Jerusalem, unto the brook Kidron, and burned it at the brook Kidron, and stamped it small to powder, and cast the powder thereof upon the graves of the common people. And he brought out the grove from the house of the LORD, without Jerusalem, unto the brook Kidron, and burned it at the brook Kidron, and stamped [it] small to powder, and cast the powder thereof upon the graves of the children of the people: 23:6 и вынес Астарту из дома Господня за Иерусалим к потоку Кедрону, и сжег ее у потока Кедрона, и истер ее в прах, и бросил прах ее на кладбище общенародное; 23:6 καὶ και and; even ἐξήνεγκεν εκφερω bring out / forth; carry out τὸ ο the ἄλσος αλσος from; out of οἴκου οικος home; household κυρίου κυριος lord; master ἔξωθεν εξωθεν from outside; outer Ιερουσαλημ ιερουσαλημ Jerusalem εἰς εις into; for τὸν ο the χειμάρρουν χειμαρρους Kedrōn; Kethron καὶ και and; even κατέκαυσεν κατακαιω burn up αὐτὸν αυτος he; him ἐν εν in τῷ ο the χειμάρρῳ χειμαρρους Kedrōn; Kethron καὶ και and; even ἐλέπτυνεν λεπτυνω into; for χοῦν χους.1 dust καὶ και and; even ἔρριψεν ριπτω fling; disperse τὸν ο the χοῦν χους.1 dust αὐτοῦ αυτος he; him εἰς εις into; for τὸν ο the τάφον ταφος grave τῶν ο the υἱῶν υιος son τοῦ ο the λαοῦ λαος populace; population 23:6 וַ wa וְ and יֹּצֵ֣א yyōṣˈē יצא go out אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֲשֵׁרָה֩ ʔᵃšērˌā אֲשֵׁרָה asherah מִ mi מִן from בֵּ֨ית bbˌêṯ בַּיִת house יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from ח֤וּץ ḥˈûṣ חוּץ outside לִ li לְ to ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem אֶל־ ʔel- אֶל to נַ֣חַל nˈaḥal נַחַל wadi קִדְרֹ֔ון qiḏrˈôn קִדְרֹון Kidron וַ wa וְ and יִּשְׂרֹ֥ף yyiśrˌōf שׂרף burn אֹתָ֛הּ ʔōṯˈāh אֵת [object marker] בְּ bᵊ בְּ in נַ֥חַל nˌaḥal נַחַל wadi קִדְרֹ֖ון qiḏrˌôn קִדְרֹון Kidron וַ wa וְ and יָּ֣דֶק yyˈāḏeq דקק crush לְ lᵊ לְ to עָפָ֑ר ʕāfˈār עָפָר dust וַ wa וְ and יַּשְׁלֵךְ֙ yyašlēḵ שׁלך throw אֶת־ ʔeṯ- אֵת [object marker] עֲפָרָ֔הּ ʕᵃfārˈāh עָפָר dust עַל־ ʕal- עַל upon קֶ֖בֶר qˌever קֶבֶר grave בְּנֵ֥י bᵊnˌê בֵּן son הָ hā הַ the עָֽם׃ ʕˈām עַם people 23:6. et efferri fecit lucum de domo Domini foras Hierusalem in convalle Cedron et conbusit eum ibi et redegit in pulverem et proiecit super sepulchrum vulgi And he caused the grove to be carried out from the house of the Lord, without Jerusalem, to the valley of Cedron, and he burnt it there, and reduced it to dust, and cast the dust upon the graves of the common people. 6. And he brought out the Asherah from the house of the LORD, without Jerusalem, unto the brook Kidron, and burned it at the brook Kidron, and stamped it small to powder, and cast the powder thereof upon the graves of the common people. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:6: He brought out the grove - He brought out the idol Asherah. See at the end of Kg2 21:26 (note). Upon the graves of the children of the people - I believe this; means the burial-place of the common people. 4 Kings (2 Kings) 23:7 Albert Barnes: Notes on the Bible - 1834 23:6 The ashes, being polluted and polluting, were thrown upon graves, because there no one could come into contact with them, since graves were avoided as unclean places. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:6: the grove: Or rather, Asherah, or Astarte. Kg2 21:7; Jdg 3:7; Kg1 14:23, Kg1 16:33; Jer 17:2 and burned: Exo 32:20; Deu 7:25, Deu 9:21 the graves: Kg2 10:27; Ch2 34:4 the children: Probably the common people. Geneva 1599 And he brought out the (g) grove from the house of the LORD, without Jerusalem, unto the brook Kidron, and burned it at the brook Kidron, and stamped [it] small to powder, and cast the powder thereof upon the (h) graves of the children of the people. (g) He removed the grove which idolaters for devotion had planted near the temple, contrary to the commandment of the Lord, (Deut 16:21), or as some read, the similitude of a grove which was hung in the temple. (h) Both in contempt of the idols and reproach of them who had worshipped them in their lives. John Gill And he brought out the grove from the house of the Lord,.... Not a real grove of trees, but a carved one, as some think; or rather the image of the grove, 4Kings 21:7 that is, the idol Ashtoreth, or Astarte, which was set up there; so Theodoret says; some interpreters call it Astoreth, the name of Venus, whom they call Astarte: this Josiah ordered to be brought without Jerusalem, unto the brook Kidron, and burnt it at the brook Kidron; the black brook, where the filth of the sacrifices was carried: and stamped it small to powder; as Moses did the golden calf: and cast the powder thereof upon the graves of the children of the people; the common people, see Jer 26:23 or rather on the graves of the worshippers of idols, as it seems from 2Chron 34:4 the Targum is,"on the graves of the children of Galia,''which, Kimchi says, is the name of an idol; this was done partly in contempt of the idol, groves being, according to law, impure; and partly to the reproach of the deceased, and the memory of them, for their idolatry, and to deter from it those that survived them. John Wesley The people - Of that people, those idolatrous people, as it is explained, 2Chron 34:4. Robert Jamieson, A. R. Fausset and David Brown brought out the grove--that is, Asherah, the mystic tree, placed by Manasseh in the temple [4Kings 21:5; 2Chron 33:5], removed by him after his conversion [2Chron 33:15], but replaced in the sanctuary by his wicked son Amon [4Kings 21:20-21]. Josiah had it taken to Kidron, burnt the wood, ground the metal about it to powder, and strewed the ashes "on the graves of the children of the people." The poor were buried in a common on part of the valley of Kidron. But reference is here made to the graves "of those that had sacrificed" (2Chron 34:4).
23:723:7: Եւ քակեաց զտուն կադէսիմացն որ ՚ի տան Տեառն. եւ յորում կանայքն անկանէին զպատմուճանս անտառացն[4047]։ [4047] Բազումք. Յորում կանայքն անկանէին։ 7 Տիրոջ տան մօտ գտնուող սոդոմականների տունը քանդեց, ուր կանայք Աստարոթի կուռքերի համար ծածկոցներ էին գործում: 7 Տէրոջը տանը մէջ գտնուող Սոդոմական մեղք գործողներուն տուները փլցուց, ուր կիները Աստարովթին վարագոյրները* կը գործէին։ Եւ քակեաց զտուն ^[338]կադեսիմացն որ ի տան Տեառն. յորում կանայքն անկանէին ^[339]զպատմուճանս անտառացն: 23:7: Եւ քակեաց զտուն կադէսիմացն որ ՚ի տան Տեառն. եւ յորում կանայքն անկանէին զպատմուճանս անտառացն[4047]։ [4047] Բազումք. Յորում կանայքն անկանէին։ 7 Տիրոջ տան մօտ գտնուող սոդոմականների տունը քանդեց, ուր կանայք Աստարոթի կուռքերի համար ծածկոցներ էին գործում: 7 Տէրոջը տանը մէջ գտնուող Սոդոմական մեղք գործողներուն տուները փլցուց, ուր կիները Աստարովթին վարագոյրները* կը գործէին։ zohrab-1805▾ eastern-1994▾ western am▾	23:723:7 и разрушил домы блудилищные, которые {были} при храме Господнем, где женщины ткали одежды для Астарты; 23:7 καὶ και and; even καθεῖλεν καθαιρεω take down; demolish τὸν ο the οἶκον οικος home; household τῶν ο the καδησιμ καδησιμ the ἐν εν in τῷ ο the οἴκῳ οικος home; household κυρίου κυριος lord; master οὗ ος who; what αἱ ο the γυναῖκες γυνη woman; wife ὕφαινον υφαινω there χεττιιν χεττιιν.1 the ἄλσει αλσος glade 23:7 וַ wa וְ and יִּתֹּץ֙ yyittˌōṣ נתץ break אֶת־ ʔeṯ- אֵת [object marker] בָּתֵּ֣י bāttˈê בַּיִת house הַ ha הַ the קְּדֵשִׁ֔ים qqᵊḏēšˈîm קָדֵשׁ temple prostitute אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הַ ha הַ the נָּשִׁ֗ים nnāšˈîm אִשָּׁה woman אֹרְגֹ֥ות ʔōrᵊḡˌôṯ ארג weave שָׁ֛ם šˈām שָׁם there בָּתִּ֖ים bāttˌîm בַּיִת house לָ lā לְ to † הַ the אֲשֵׁרָֽה׃ ʔᵃšērˈā אֲשֵׁרָה asherah 23:7. destruxit quoque aediculas effeminatorum quae erant in domo Domini pro quibus mulieres texebant quasi domunculas luciHe destroyed also the pavilions of the effeminate, which were in the house of the Lord, for which the women wove as it were little dwellings for the grove. 7. And he brake down the houses of the sodomites, that were in the house of the LORD, where the women wove hangings for the Asherah. And he brake down the houses of the sodomites, that [were] by the house of the LORD, where the women wove hangings for the grove: 23:7 и разрушил домы блудилищные, которые {были} при храме Господнем, где женщины ткали одежды для Астарты; 23:7 καὶ και and; even καθεῖλεν καθαιρεω take down; demolish τὸν ο the οἶκον οικος home; household τῶν ο the καδησιμ καδησιμ the ἐν εν in τῷ ο the οἴκῳ οικος home; household κυρίου κυριος lord; master οὗ ος who; what αἱ ο the γυναῖκες γυνη woman; wife ὕφαινον υφαινω there χεττιιν χεττιιν.1 the ἄλσει αλσος glade 23:7 וַ wa וְ and יִּתֹּץ֙ yyittˌōṣ נתץ break אֶת־ ʔeṯ- אֵת [object marker] בָּתֵּ֣י bāttˈê בַּיִת house הַ ha הַ the קְּדֵשִׁ֔ים qqᵊḏēšˈîm קָדֵשׁ temple prostitute אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הַ ha הַ the נָּשִׁ֗ים nnāšˈîm אִשָּׁה woman אֹרְגֹ֥ות ʔōrᵊḡˌôṯ ארג weave שָׁ֛ם šˈām שָׁם there בָּתִּ֖ים bāttˌîm בַּיִת house לָ lā לְ to † הַ the אֲשֵׁרָֽה׃ ʔᵃšērˈā אֲשֵׁרָה asherah 23:7. destruxit quoque aediculas effeminatorum quae erant in domo Domini pro quibus mulieres texebant quasi domunculas luci He destroyed also the pavilions of the effeminate, which were in the house of the Lord, for which the women wove as it were little dwellings for the grove. 7. And he brake down the houses of the sodomites, that were in the house of the LORD, where the women wove hangings for the Asherah. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:7: The houses of the sodomites - We have already often met with these קדשים kedeshim or consecrated persons. The word implies all kinds of prostitutes, as well as abusers of themselves with mankind. Wove hangings for the grove - For Asherah; curtains or tent coverings for the places where the rites of the impure goddess were performed. See at the end of Kg2 21:26 (note). 4 Kings (2 Kings) 23:8 Albert Barnes: Notes on the Bible - 1834 23:7 By the house of the Lord - This did not arise from intentional desecration, but from the fact that the practices in question were a part of the idolatrous ceremonial, being regarded as pleasing to the gods, and, indeed, as positive acts of worship (compare the marginal reference). The "women" were probably the priestesses attached to the worship of Astarte, which was intimately connected with that of the Asherah or "grove." Among their occupations one was the weaving of coverings (literally "houses" margin) for the Asherah, which seem to have been of various colors (marginal reference). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:7: the sodomites: Gen 19:4, Gen 19:5; Kg1 14:24, Kg1 15:12, Kg1 22:46; Ch2 34:33; Rom 1:26, Rom 1:27 where: Exo 35:25, Exo 35:26; Eze 8:14, Eze 16:16; Hos 2:13 hangings: Heb. houses John Gill And he brake down the houses of the Sodomites that were by the house of the Lord,.... Near the temple were apartments, in which men, the worshippers of idols, prostituted their bodies to each other; committing that unnatural sin with one another, which has its name from Sodom, and from which those are so called, and which sin they committed in honour of the idols they worshipped; to such vile affections were they, in a judicial manner, delivered up, because of their idolatry; see Rom 1:27 the word signifies "Holy Ones", they being called so by an antiphrasis; though Abarbinel thinks these were the idolatrous priests, whom the worshippers of idols reckoned "holy", and so built houses for them near the temple to lodge in; the Targum is,"and broke down the houses of things consecrated to idols,''where they were put; and Theodoret on the place observes, that by an homonymy, they called the demons or idols themselves "Holy Ones"; and it is not likely, indeed, that the Sodomites should be where the women wove hangings for the grove; that is, for Astarte, as the same writer observes: or "curtains", as the Jewish writers generally interpret it, in which either the idol was enclosed, or these made apartments for the idolaters to commit their abominable wickedness privately; though the Syriac and Arabic versions are,"they wove garments for the idols that were there;''and so the Septuagint version, of the Complutensian edition; that is, they wove garments for the goddess Astarte, which they dressed her with: the word signifies "houses", and may mean the shrines of the idol made of woven work. John Wesley Sodomites - Sodomy was a part of idol - worship, being done to the honour of some of their idols, and by the appointment of those impure and diabolical spirits, which were worshipped in their idols. Hangings - Or, curtains, either to draw before the idols which were worshipped in the grove, to preserve them from defilement, or to gain more reverence for them: Or, garments for the service of the grove, for the idols or the priests belonging to them. Heb. houses, that is, either little chappels made of woven work, like those which were made of silver, Acts 19:24, within which there were some representations of their grove - idols: or rather, tents made of those curtains for the use above - mentioned. Robert Jamieson, A. R. Fausset and David Brown brake down the houses of the sodomites--not solid houses, but tents, called elsewhere [4Kings 17:30] Succoth-benoth, "the booths of the young women," who were devoted to the service of Asherah, for which they made embroidered hangings, and in which they gave themselves to unbridled revelry and lust. Or the hangings might be for Asherah itself, as it is a popular superstition in the East to hang pieces of cloth on trees.
23:823:8: Եւ եհան զամենայն քուրմսն ՚ի քաղաքէն Յուդայ։ Եւ պղծեաց զբարձունսն. յոր արկանէին խունկս քուրմքն, ՚ի Գաբաայ մինչեւ ցԲերսաբէէ. եւ քակեաց զտուն դրանցն որ առ դրանդոջ դրանն Յեսովայ իշխանի դրանն ՚ի ձախմէ առ դրան քաղաքին[4048]։ [4048] Ոմանք. Յոր արկանէին. կամ՝ ուր արկանէին։ 8 Նա բոլոր քրմերին հանեց Յուդայի երկրի քաղաքներից, Գաբաայից մինչեւ Բերսաբէէ քարուքանդ արեց բարձունքների մեհեանները, ուր քրմերը խունկ էին ծխում, քանդեց քաղաքի իշխան Յեսովի տան դռան կողքին, քաղաքի դարպասի ձախ կողմը գտնուող տունը: 8 Յուդայի քաղաքներէն բոլոր քահանաները Երուսաղէմ բերաւ ու Գաբայէն մինչեւ Բերսաբէէ քանդեց այն բարձր տեղերը, որոնց մէջ քահանաները խունկ կը ծխէին եւ քաղաքին իշխանին Յեսուին դրանը բերանը՝ քաղաքին դրանը ձախ կողմը եղող դռներուն բարձր տեղերը փլցուց։ Եւ եհան զամենայն քուրմսն ի քաղաքացն Յուդայ, եւ պղծեաց զբարձունսն յոր արկանէին խունկս քուրմքն, ի Գաբաայ մինչեւ ցԲերսաբէէ. եւ քակեաց ^[340]զտուն դրանցն որ առ դրանդոջ դրանն Յեսովայ իշխանի ^[341]դրանն ի ձախմէ առ դրան քաղաքին: 23:8: Եւ եհան զամենայն քուրմսն ՚ի քաղաքէն Յուդայ։ Եւ պղծեաց զբարձունսն. յոր արկանէին խունկս քուրմքն, ՚ի Գաբաայ մինչեւ ցԲերսաբէէ. եւ քակեաց զտուն դրանցն որ առ դրանդոջ դրանն Յեսովայ իշխանի դրանն ՚ի ձախմէ առ դրան քաղաքին[4048]։ [4048] Ոմանք. Յոր արկանէին. կամ՝ ուր արկանէին։ 8 Նա բոլոր քրմերին հանեց Յուդայի երկրի քաղաքներից, Գաբաայից մինչեւ Բերսաբէէ քարուքանդ արեց բարձունքների մեհեանները, ուր քրմերը խունկ էին ծխում, քանդեց քաղաքի իշխան Յեսովի տան դռան կողքին, քաղաքի դարպասի ձախ կողմը գտնուող տունը: 8 Յուդայի քաղաքներէն բոլոր քահանաները Երուսաղէմ բերաւ ու Գաբայէն մինչեւ Բերսաբէէ քանդեց այն բարձր տեղերը, որոնց մէջ քահանաները խունկ կը ծխէին եւ քաղաքին իշխանին Յեսուին դրանը բերանը՝ քաղաքին դրանը ձախ կողմը եղող դռներուն բարձր տեղերը փլցուց։ zohrab-1805▾ eastern-1994▾ western am▾	23:823:8 и вывел всех жрецов из городов Иудейских, и осквернил высоты, на которых совершали курения жрецы, от Гевы до Вирсавии, и разрушил высоты {пред} воротами,~--- ту, которая у входа в ворота Иисуса градоначальника, и ту, которая на левой стороне у городских ворот. 23:8 καὶ και and; even ἀνήγαγεν αναγω lead up; head up πάντας πας all; every τοὺς ο the ἱερεῖς ιερευς priest ἐκ εκ from; out of πόλεων πολις city Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐμίανεν μιαινω taint; defile τὰ ο the ὑψηλά υψηλος high; lofty οὗ ος who; what ἐθυμίασαν θυμιαζω there οἱ ο the ἱερεῖς ιερευς priest ἀπὸ απο from; away Γαβαα γαβαα and; even ἕως εως till; until Βηρσαβεε βηρσαβεε and; even καθεῖλεν καθαιρεω take down; demolish τὸν ο the οἶκον οικος home; household τῶν ο the πυλῶν πυλη gate τὸν ο the παρὰ παρα from; by τὴν ο the θύραν θυρα door τῆς ο the πύλης πυλη gate Ιησου ιησους Iēsous; Iisus ἄρχοντος αρχων ruling; ruler τῆς ο the πόλεως πολις city τῶν ο the ἐξ εκ from; out of ἀριστερῶν αριστερος left ἀνδρὸς ανηρ man; husband ἐν εν in τῇ ο the πύλῃ πυλη gate τῆς ο the πόλεως πολις city 23:8 וַ wa וְ and יָּבֵ֤א yyāvˈē בוא come אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest מֵ mē מִן from עָרֵ֣י ʕārˈê עִיר town יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יְטַמֵּ֣א yᵊṭammˈē טמא be unclean אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּמֹ֗ות bbāmˈôṯ בָּמָה high place אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] קִטְּרוּ־ qiṭṭᵊrû- קטר smoke שָׁ֨מָּה֙ šˈāmmā שָׁם there הַ ha הַ the כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest מִ mi מִן from גֶּ֖בַע ggˌevaʕ גֶּבַע Geba עַד־ ʕaḏ- עַד unto בְּאֵ֣ר bᵊʔˈēr בְּאֵר well שָׁ֑בַע šˈāvaʕ שֶׁבַע Sheba וְ wᵊ וְ and נָתַ֞ץ nāṯˈaṣ נתץ break אֶת־ ʔeṯ- אֵת [object marker] בָּמֹ֣ות bāmˈôṯ בָּמָה high place הַ ha הַ the שְּׁעָרִ֗ים ššᵊʕārˈîm שַׁעַר gate אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] פֶּ֜תַח pˈeṯaḥ פֶּתַח opening שַׁ֤עַר šˈaʕar שַׁעַר gate יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua שַׂר־ śar- שַׂר chief הָ hā הַ the עִ֔יר ʕˈîr עִיר town אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] עַל־ ʕal- עַל upon שְׂמֹ֥אול śᵊmˌôl שְׂמֹאל lefthand side אִ֖ישׁ ʔˌîš אִישׁ man בְּ bᵊ בְּ in שַׁ֥עַר šˌaʕar שַׁעַר gate הָ hā הַ the עִֽיר׃ ʕˈîr עִיר town 23:8. congregavitque omnes sacerdotes de civitatibus Iuda et contaminavit excelsa ubi sacrificabant sacerdotes de Gabaa usque Bersabee et destruxit aras portarum in introitu ostii Iosue principis civitatis quod erat ad sinistram portae civitatisAnd he gathered together all the priests out of the cities of Juda: and he defiled the high places, where the priests offered sacrifice, from Gabaa to Bersabee: and he broke down thc altars of the gates that were in the entering in of the gate of Josue, governor of the city, which was on the left hand of the gate of the city. 8. And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had burned incense, from Geba to Beer-sheba; and he brake down the high places of the gates that were at the entering in of the gate of Joshua the governor of the city, which were on a man’s left hand at the gate of the city. And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had burned incense, from Geba to Beer- sheba, and brake down the high places of the gates that [were] in the entering in of the gate of Joshua the governor of the city, which [were] on a man' s left hand at the gate of the city: 23:8 и вывел всех жрецов из городов Иудейских, и осквернил высоты, на которых совершали курения жрецы, от Гевы до Вирсавии, и разрушил высоты {пред} воротами,~--- ту, которая у входа в ворота Иисуса градоначальника, и ту, которая на левой стороне у городских ворот. 23:8 καὶ και and; even ἀνήγαγεν αναγω lead up; head up πάντας πας all; every τοὺς ο the ἱερεῖς ιερευς priest ἐκ εκ from; out of πόλεων πολις city Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐμίανεν μιαινω taint; defile τὰ ο the ὑψηλά υψηλος high; lofty οὗ ος who; what ἐθυμίασαν θυμιαζω there οἱ ο the ἱερεῖς ιερευς priest ἀπὸ απο from; away Γαβαα γαβαα and; even ἕως εως till; until Βηρσαβεε βηρσαβεε and; even καθεῖλεν καθαιρεω take down; demolish τὸν ο the οἶκον οικος home; household τῶν ο the πυλῶν πυλη gate τὸν ο the παρὰ παρα from; by τὴν ο the θύραν θυρα door τῆς ο the πύλης πυλη gate Ιησου ιησους Iēsous; Iisus ἄρχοντος αρχων ruling; ruler τῆς ο the πόλεως πολις city τῶν ο the ἐξ εκ from; out of ἀριστερῶν αριστερος left ἀνδρὸς ανηρ man; husband ἐν εν in τῇ ο the πύλῃ πυλη gate τῆς ο the πόλεως πολις city 23:8 וַ wa וְ and יָּבֵ֤א yyāvˈē בוא come אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest מֵ mē מִן from עָרֵ֣י ʕārˈê עִיר town יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יְטַמֵּ֣א yᵊṭammˈē טמא be unclean אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּמֹ֗ות bbāmˈôṯ בָּמָה high place אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] קִטְּרוּ־ qiṭṭᵊrû- קטר smoke שָׁ֨מָּה֙ šˈāmmā שָׁם there הַ ha הַ the כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest מִ mi מִן from גֶּ֖בַע ggˌevaʕ גֶּבַע Geba עַד־ ʕaḏ- עַד unto בְּאֵ֣ר bᵊʔˈēr בְּאֵר well שָׁ֑בַע šˈāvaʕ שֶׁבַע Sheba וְ wᵊ וְ and נָתַ֞ץ nāṯˈaṣ נתץ break אֶת־ ʔeṯ- אֵת [object marker] בָּמֹ֣ות bāmˈôṯ בָּמָה high place הַ ha הַ the שְּׁעָרִ֗ים ššᵊʕārˈîm שַׁעַר gate אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] פֶּ֜תַח pˈeṯaḥ פֶּתַח opening שַׁ֤עַר šˈaʕar שַׁעַר gate יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua שַׂר־ śar- שַׂר chief הָ hā הַ the עִ֔יר ʕˈîr עִיר town אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] עַל־ ʕal- עַל upon שְׂמֹ֥אול śᵊmˌôl שְׂמֹאל lefthand side אִ֖ישׁ ʔˌîš אִישׁ man בְּ bᵊ בְּ in שַׁ֥עַר šˌaʕar שַׁעַר gate הָ hā הַ the עִֽיר׃ ʕˈîr עִיר town 23:8. congregavitque omnes sacerdotes de civitatibus Iuda et contaminavit excelsa ubi sacrificabant sacerdotes de Gabaa usque Bersabee et destruxit aras portarum in introitu ostii Iosue principis civitatis quod erat ad sinistram portae civitatis And he gathered together all the priests out of the cities of Juda: and he defiled the high places, where the priests offered sacrifice, from Gabaa to Bersabee: and he broke down thc altars of the gates that were in the entering in of the gate of Josue, governor of the city, which was on the left hand of the gate of the city. 8. And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had burned incense, from Geba to Beer-sheba; and he brake down the high places of the gates that were at the entering in of the gate of Joshua the governor of the city, which were on a man’s left hand at the gate of the city. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8-9: По примеру благочестивого прадеда своего - Езекии (4: Цар. XVIII:4) "Иосия отменяет и издревле чтимые "высоты" истинному Богу, терпимые многими и благочестивыми царями - на всем протяжении Иудейского царства "от Гевы (город, вероятно, тождественный с Гевой, укрепленной Асой из камней Рамы, 3: Цар. XV:22, в Вениаминовом колене, ср. Onomast, 293; Прав. Палест. Сборн. вып. 37, с. 204) до Вирсавии" (о положении ее см. прим. к 3: Цар. XIX:3), в том числе некоторые известные высоты в Иерусалиме - у дома градоначальника и у ворот городских (может быть, упомянута в Неем. II:13: "ворот Долины" на западной (главной входной) стороне Иерусалима, приблизительно на месте нынешних Яффских ворот). Судьба священников этих высот - священников, происходивших из колена Левиина, была иною, чем жрецов идолослужения (5: ст.): Иосия заставил этих левитских священников оставить места своего прежнего служения и переселиться в Иерусалим, но здесь при храме был уже определенный штат священников, и для новых могло не оказаться ни священнических занятий, ни священнического содержания, и, таким образом, естественно, произошло их низведение на положение левитов (ст. 9; ср. Иез. XLIV:10-14): подобно последним, они не могли самостоятельно приносить жертвы в Иерусалимском храме, но ядение опресноков и, вероятно, других приношений алтарю им было предоставлено наравне с членами священнического сословия, устранявшимися от фактического священнослужения вследствие тех или иных физических недостатков (Лев. XXI:21-23). Adam Clarke: Commentary on the Bible - 1831 23:8: The gate of Joshua - The place where he, as governor of the city, heard and decided causes. Near this we find there were public altars, where sometimes the true God, at other times false gods, were honored. 4 Kings (2 Kings) 23:9 Albert Barnes: Notes on the Bible - 1834 23:8 Josiah removed the Levitical priests, who had officiated at the various high-places, from the scenes of their idolatries, and brought them to Jerusalem, where their conduct might be watched. From Geba to Beer-sheba - i. e., from the extreme north to the extreme south of the kingdom of Judah. On Geba see the marginal reference note. The high-place of Beer-sheba had obtained an evil celebrity Amo 5:5; Amo 8:14. The high places of the gates ... - Render, "He brake down the high-places of the gates, both that which was at the entering in of the gate of Joshua, the governor of the city (Kg1 22:26 note), and also that which was on a man's left hand at the gate of the city." According to this, there were only two "high-places of the gates" (or idolatrous shrines erected in the city at gate-towers) at Jerusalem. The "gate of Joshua is conjectured to have been a gate in the inner wall; and the "gate of the city," the Valley-gate (modern "Jaffa-gate"). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:8: from: etc. The northern and southern borders of Judah. Geba: Jos 21:17; Kg1 15:22; Ch1 6:60; Isa 10:29; Zac 14:10 Beersheba: Gen 21:31, Gen 26:23; Jdg 20:1; Kg1 19:3 John Gill And he brought all the priests out of the cities of Judah,.... Who were of the sons of Aaron, and had served in the high places there: and defiled the high places where the priests had burnt incense; by casting dead carcasses, or the bones of dead men, or dung, or anything that was unclean, into them, by way of contempt: from Geba to Beersheba; which were the northern and southern boundaries of the land of Judah: and brake down the high places of the gates: of the cities where some think tutelar gods were placed to be worshipped by persons as they went in or out of them: and particularly that which were in the entering in of the gate of Joshua the governor of the city, which were on a man's left hand at the gate of the city; of the city of Jerusalem, where this Joshua was chief magistrate under the king; at whose door stood an high place, which, Kimchi thinks, might he greater than the rest, and therefore mentioned alone, yet was not spared on account of its greatness, or of the person to whom it belonged. John Wesley Priests - Belonging to the high - places following, whether such as worshipped idols; or such as worshipped God in those forbidden places. Defiled - By burning dead mens bones upon them, or by putting them to some other unclean use. From Geba - The northern border of the kingdom of Judah. Beer - sheba - The southern border, from one end to the other. Gates - Which were erected by the gates of the city here mentioned, to the honour of their tutelary gods, whom after the manner of the heathen they owned for the protectors of their city and habitations. The governor - This circumstance is noted to shew Josiah's great zeal and impartiality, in rooting out all monuments of idolatry, without any respects unto those great persons who were concerned in them. Robert Jamieson, A. R. Fausset and David Brown he brought all the priests out of the cities of Judah, and defiled the high places, &c.--Many of the Levitical order, finding in the reigns of Manasseh and Amon the temple-worship abolished and the tithes and other offerings alienated, had been betrayed into the folly of officiating on high places, and presenting such sacrifices as were brought to them. These irregularities, even though the object of that worship was the true God, were prohibited in the law (Deut 12:11). Those who had been guilty of this sin, Josiah brought to Jerusalem. Regarding them as defiled, he debarred them from the service of the temple, but gave them an allowance out of the temple revenues, like the lame and disabled members of the priesthood (Lev 21:21-22). from Geba to to Beer-sheba--the most northern and the most southern places in Judah--meaning all parts of the kingdom. the high places . . . which were in the entering in of the gate of Joshua--The governor's house and gate were on the left of the city gate, and close by the entrance of that civic mansion house were public altars, dedicated, it might be, to the true God, but contrary to His own ordinance of worship (Is 57:8).
23:923:9: Բայց ո՛չ ելանէին քուրմք բարձանցն ՚ի սեղան Տեառն որ յԵրուսաղէմ. եթէ ո՛չ ուտէին բաղարջ ՚ի մէջ եղբարց իւրեանց։ 9 Բարձունքների մեհեանների քրմերն այլեւս Երուսաղէմում գտնուող Տիրոջ զոհասեղանին չէին մօտենում, այլ բաղարջ հաց էին ուտում իրենց եղբայրների շրջանում: 9 Բայց բարձր տեղերուն քահանաները Երուսաղէմ եղող Տէրոջը սեղանը չէին ելլեր, հապա իրենց եղբայրներուն մէջ բաղարջ կ’ուտէին։ Բայց ոչ ելանէին քուրմք բարձանցն ի սեղան Տեառն որ յԵրուսաղէմ. ^[342]եթէ ոչ`` ուտէին բաղարջ ի մէջ եղբարց իւրեանց: 23:9: Բայց ո՛չ ելանէին քուրմք բարձանցն ՚ի սեղան Տեառն որ յԵրուսաղէմ. եթէ ո՛չ ուտէին բաղարջ ՚ի մէջ եղբարց իւրեանց։ 9 Բարձունքների մեհեանների քրմերն այլեւս Երուսաղէմում գտնուող Տիրոջ զոհասեղանին չէին մօտենում, այլ բաղարջ հաց էին ուտում իրենց եղբայրների շրջանում: 9 Բայց բարձր տեղերուն քահանաները Երուսաղէմ եղող Տէրոջը սեղանը չէին ելլեր, հապա իրենց եղբայրներուն մէջ բաղարջ կ’ուտէին։ zohrab-1805▾ eastern-1994▾ western am▾	23:923:9 Впрочем жрецы высот не приносили жертв на жертвеннике Господнем в Иерусалиме, опресноки же ели вместе с братьями своими. 23:9 πλὴν πλην besides; only οὐκ ου not ἀνέβησαν αναβαινω step up; ascend οἱ ο the ἱερεῖς ιερευς priest τῶν ο the ὑψηλῶν υψηλος high; lofty πρὸς προς to; toward τὸ ο the θυσιαστήριον θυσιαστηριον altar κυρίου κυριος lord; master ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ὅτι οτι since; that εἰ ει if; whether μὴ μη not ἔφαγον φαγω swallow; eat ἄζυμα αζυμος unleavened; Feast of Unleavened Bread ἐν εν in μέσῳ μεσος in the midst; in the middle τῶν ο the ἀδελφῶν αδελφος brother αὐτῶν αυτος he; him 23:9 אַ֗ךְ ʔˈaḵ אַךְ only לֹ֤א lˈō לֹא not יַֽעֲלוּ֙ yˈaʕᵃlû עלה ascend כֹּהֲנֵ֣י kōhᵃnˈê כֹּהֵן priest הַ ha הַ the בָּמֹ֔ות bbāmˈôṯ בָּמָה high place אֶל־ ʔel- אֶל to מִזְבַּ֥ח mizbˌaḥ מִזְבֵּחַ altar יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בִּ bi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem כִּ֛י kˈî כִּי that אִם־ ʔim- אִם if אָכְל֥וּ ʔāḵᵊlˌû אכל eat מַצֹּ֖ות maṣṣˌôṯ מַצָּה matzah בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst אֲחֵיהֶֽם׃ ʔᵃḥêhˈem אָח brother 23:9. verumtamen non ascendebant sacerdotes excelsorum ad altare Domini in Hierusalem sed tantum comedebant azyma in medio fratrum suorumHowever, the priests of the high places came not up to the altar of the Lord, in Jerusalem: but only eat of the unleavened bread among their brethren. 9. Nevertheless the priests of the high places came not up to the altar of the LORD in Jerusalem, but they did eat unleavened bread among their brethren. Nevertheless the priests of the high places came not up to the altar of the LORD in Jerusalem, but they did eat of the unleavened bread among their brethren: 23:9 Впрочем жрецы высот не приносили жертв на жертвеннике Господнем в Иерусалиме, опресноки же ели вместе с братьями своими. 23:9 πλὴν πλην besides; only οὐκ ου not ἀνέβησαν αναβαινω step up; ascend οἱ ο the ἱερεῖς ιερευς priest τῶν ο the ὑψηλῶν υψηλος high; lofty πρὸς προς to; toward τὸ ο the θυσιαστήριον θυσιαστηριον altar κυρίου κυριος lord; master ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ὅτι οτι since; that εἰ ει if; whether μὴ μη not ἔφαγον φαγω swallow; eat ἄζυμα αζυμος unleavened; Feast of Unleavened Bread ἐν εν in μέσῳ μεσος in the midst; in the middle τῶν ο the ἀδελφῶν αδελφος brother αὐτῶν αυτος he; him 23:9 אַ֗ךְ ʔˈaḵ אַךְ only לֹ֤א lˈō לֹא not יַֽעֲלוּ֙ yˈaʕᵃlû עלה ascend כֹּהֲנֵ֣י kōhᵃnˈê כֹּהֵן priest הַ ha הַ the בָּמֹ֔ות bbāmˈôṯ בָּמָה high place אֶל־ ʔel- אֶל to מִזְבַּ֥ח mizbˌaḥ מִזְבֵּחַ altar יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בִּ bi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem כִּ֛י kˈî כִּי that אִם־ ʔim- אִם if אָכְל֥וּ ʔāḵᵊlˌû אכל eat מַצֹּ֖ות maṣṣˌôṯ מַצָּה matzah בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst אֲחֵיהֶֽם׃ ʔᵃḥêhˈem אָח brother 23:9. verumtamen non ascendebant sacerdotes excelsorum ad altare Domini in Hierusalem sed tantum comedebant azyma in medio fratrum suorum However, the priests of the high places came not up to the altar of the Lord, in Jerusalem: but only eat of the unleavened bread among their brethren. 9. Nevertheless the priests of the high places came not up to the altar of the LORD in Jerusalem, but they did eat unleavened bread among their brethren. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:9: The priests of the high places came not up - As these priests had offered sacrifices on the high places, though it was to the true God, yet they were not thought proper to be employed immediately about the temple; but as they were acknowledged to belong to the priesthood, they had a right to their support; therefore a portion of the tithes, offerings, and unleavened bread, shew-bread, etc., was appointed to them for their support. Thus they were treated as priests who had some infirmity which rendered it improper for them to minister at the altar. See Lev 21:17, etc., and particularly Lev 21:22, Lev 21:23. 4 Kings (2 Kings) 23:10 Albert Barnes: Notes on the Bible - 1834 23:9 Nevertheless - Connect this verse with the first clause of Kg2 23:8. The priests were treated as if they had been disqualified from serving at the altar by a bodily blemish Lev 21:21-23. They were not secularised, but remained in the priestly order and received a maintenance from the ecclesiastical Rev_enues. Contrast with this treatment Josiah's severity toward the priests of the high-places in Samaria, who were sacrificed upon their own altars Kg2 23:20. Probably the high-place worship in Judaea had continued in the main a worship of Yahweh with idolatrous rites, while in Samaria it had degenerated into an actual worship of other gods. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:9: the priests: Eze 44:10-14; Mal 2:8, Mal 2:9 but they did: Sa1 2:36; Eze 44:29-31 Geneva 1599 Nevertheless the priests of the high places (i) came not up to the altar of the LORD in Jerusalem, but they did eat of the unleavened bread among their brethren. (i) Because they who had forsaken the Lord to serve idols, were not fit to minister in the service of the Lord for the instruction of others. John Gill Nevertheless, the priests of the high places came not up to the altar of the Lord at Jerusalem,.... To sacrifice there, as the Targum; though they were removed from the high places, they were not admitted to officiate at the altar of the Lord, having offered in forbidden places: but they did eat of the unleavened bread with their brethren; the priests that were pure, as the sons of Zadok; though they might not offer sacrifices, they were allowed to partake of the holy things with the priests, as the meat offerings made of flour unleavened, Lev 2:4 which are here meant, and put for all the rest on which the priests lived, see Ezek 44:10. John Wesley The priest - Who worshipped the true God there. In Jerusalem - Were not suffered to come thither to the exercise of their priestly function; as a just punishment for the corruption of God's worship, and the transgression of so plain and positive a law of God, Deut 12:11, which was much worse in them who had more knowledge to discern the will of God, and more obligations to observe it. Did eat - Of the meal - offerings, allotted to the priests, wherein there was to be no leaven, Lev 2:4-5, Lev 2:10-11, and consequently of other provisions belonging to the priests, which are contained under this one kind. Thus their spiritual blemish puts them into the very same state which corporal blemishes brought them, Lev 21:17, &c. And thus he mitigates their punishment: he shuts them out from spiritual services, but allows them necessary provisions.
23:1023:10: Եւ պղծեաց զԹոփոթ, որ ՚ի ձո՛ր որդւոցն Ենոմայ, առ ՚ի չածելոյ առն զուստր իւր կամ զդուստր զբոցով Մեղքոմայ[4049]։ [4049] Յօրինակին. Որդւոցն Եմոնայ։ 10 Նա քարուքանդ արեց ենոմացիների ձորում գտնուող Թոփոթը, որպէսզի ոչ ոք իր որդուն կամ դստերը Մեղքոմի բոցի միջով չանցկացնի: 10 Ու Ենովմին որդիին ձորին մէջ եղող Տօփեթը աւերեց, որպէս զի ոեւէ մարդ իր տղան կամ աղջիկը Մողոքին որպէս զոհ կրակէ չանցընէ։ եւ պղծեաց զՏափեթ, որ ի ձոր որդւոցն Ենովմայ, առ ի չ ածելոյ առն զուստր իւր կամ զդուստր զբոցով Մեղքովմայ: 23:10: Եւ պղծեաց զԹոփոթ, որ ՚ի ձո՛ր որդւոցն Ենոմայ, առ ՚ի չածելոյ առն զուստր իւր կամ զդուստր զբոցով Մեղքոմայ[4049]։ [4049] Յօրինակին. Որդւոցն Եմոնայ։ 10 Նա քարուքանդ արեց ենոմացիների ձորում գտնուող Թոփոթը, որպէսզի ոչ ոք իր որդուն կամ դստերը Մեղքոմի բոցի միջով չանցկացնի: 10 Ու Ենովմին որդիին ձորին մէջ եղող Տօփեթը աւերեց, որպէս զի ոեւէ մարդ իր տղան կամ աղջիկը Մողոքին որպէս զոհ կրակէ չանցընէ։ zohrab-1805▾ eastern-1994▾ western am▾	23:1023:10 И осквернил он Тофет, что на долине сыновей Еннома, чтобы никто не проводил сына своего и дочери своей чрез огонь Молоху; 23:10 καὶ και and; even ἐμίανεν μιαινω taint; defile τὸν ο the Ταφεθ ταφεθ the ἐν εν in φάραγγι φαραγξ gorge υἱοῦ υιος son Εννομ εννομ the διάγειν διαγω head through; lead ἄνδρα ανηρ man; husband τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him καὶ και and; even ἄνδρα ανηρ man; husband τὴν ο the θυγατέρα θυγατηρ daughter αὐτοῦ αυτος he; him τῷ ο the Μολοχ μολοχ Moloch; Molokh ἐν εν in πυρί πυρ fire 23:10 וְ wᵊ וְ and טִמֵּ֣א ṭimmˈē טמא be unclean אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תֹּ֔פֶת ttˈōfeṯ תֹּפֶת Topheth אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in גֵ֣י ḡˈê גַּיְא valley בֶןבני־ ven- בֵּן son הִנֹּ֑ם hinnˈōm הִנֹּם Hinnom לְ lᵊ לְ to בִלְתִּ֗י viltˈî בֵּלֶת failure לְ lᵊ לְ to הַעֲבִ֨יר haʕᵃvˌîr עבר pass אִ֜ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] בְּנֹ֧ו bᵊnˈô בֵּן son וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בִּתֹּ֛ו bittˈô בַּת daughter בָּ bā בְּ in † הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire לַ la לְ to † הַ the מֹּֽלֶךְ׃ mmˈōleḵ מֹלֶךְ Moloch 23:10. contaminavit quoque Thafeth quod est in convalle filii Ennom ut nemo consecraret filium suum aut filiam per ignem MolochAnd he defiled Topheth, which is in the valley of the son of Ennom: that no man should consecrate there his son, or his daughter, through fire, to Moloch. 10. And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech. And he defiled Topheth, which [is] in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech: 23:10 И осквернил он Тофет, что на долине сыновей Еннома, чтобы никто не проводил сына своего и дочери своей чрез огонь Молоху; 23:10 καὶ και and; even ἐμίανεν μιαινω taint; defile τὸν ο the Ταφεθ ταφεθ the ἐν εν in φάραγγι φαραγξ gorge υἱοῦ υιος son Εννομ εννομ the διάγειν διαγω head through; lead ἄνδρα ανηρ man; husband τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him καὶ και and; even ἄνδρα ανηρ man; husband τὴν ο the θυγατέρα θυγατηρ daughter αὐτοῦ αυτος he; him τῷ ο the Μολοχ μολοχ Moloch; Molokh ἐν εν in πυρί πυρ fire 23:10 וְ wᵊ וְ and טִמֵּ֣א ṭimmˈē טמא be unclean אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תֹּ֔פֶת ttˈōfeṯ תֹּפֶת Topheth אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in גֵ֣י ḡˈê גַּיְא valley בֶןבני־ ven- בֵּן son הִנֹּ֑ם hinnˈōm הִנֹּם Hinnom לְ lᵊ לְ to בִלְתִּ֗י viltˈî בֵּלֶת failure לְ lᵊ לְ to הַעֲבִ֨יר haʕᵃvˌîr עבר pass אִ֜ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] בְּנֹ֧ו bᵊnˈô בֵּן son וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בִּתֹּ֛ו bittˈô בַּת daughter בָּ bā בְּ in † הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire לַ la לְ to † הַ the מֹּֽלֶךְ׃ mmˈōleḵ מֹלֶךְ Moloch 23:10. contaminavit quoque Thafeth quod est in convalle filii Ennom ut nemo consecraret filium suum aut filiam per ignem Moloch And he defiled Topheth, which is in the valley of the son of Ennom: that no man should consecrate there his son, or his daughter, through fire, to Moloch. 10. And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10-11: "На долине сыновей Еннома", LXX: λάραγξ Εννόμ, Vulg.: convailis filii Ennom, слав.: дебрь сынов Енномлих, ср. Нав. XV:8, - долина, начинавшаяся на западе Иерусалима, близ Яффских ворот и направляющаяся сначала к югу, а затем к востоку до соединения с долиною кедрскою, - ныне вадиер-Рабаби (Onomast. 313). От совершавшихся здесь при Ахазе (4: Цар. XVI:3) и Манассии (XXI:6) кровавых и огненных жертв Молоху (ср. Иер. VII:31; XIX:2) долина Енномова впоследствии сделалась образом вечных мучений под именем γεέννα του̃ πυρός, геенны огненной. - Тофет, у 70-ти: Ταφέθ, Vulg.: Topheth, слав.: Тафеф - специальное название места тех жертвоприношений Молоху в долине Енномовой (Onomast 508). Прежние толкователи производили слово "Тофет" - от евр. тоф, тимпан (музыкальный инструмент вроде бубна), имея в виду ту характерную, по раввинским сказаниям, черту идолослужения Молоху, что крики сжигаемых жертв заглушались игрой жрецов на тимпанах (Филарет, стр. 271; имя Тофет, по обыкновенному изъяснению, означает "тимпанное место"). В новое время Тофет производят или от ассирийско-персидского корня со значением (родственным с греч. θάπτειν) погребать, в частности, через трупосжигание, или еврейскому глаголу туф - в значении плевать, так что Тофел - предмет отвращения (Gesenii, Thesaur. p. 1497), или в значении: сжигать (furst), следовательно, Тофет - место сожжения, в пользу последнего говорит Ис. XXX:31, где Тифта означает место сожжения (ср. проф. Гуляева, с. 376). Кони, в своем беге как бы отображающие кажущееся движение солнца, у многих языческих народов почитались посвященными солнцу. Во многих местах при храмах были кони изваянные, но при храме Иерусалимском (ст. 11) во времена язычествующих царей содержались и живые кони, почему Иосия их только "отменил", тогда как колесницы солнца сжег (ср. проф. Гуляева, стр. 376). Евнух Нефан-Мелех, вероятно, был надсмотрщиком за теми священными конями. - Фарурим, евр. Парварим, раввины и некоторые прежние толкователи (см. проф. Гуляева, с. 377) считали названием городского предместья, но ввиду очевидной тождественности этого названия с парбар 1: Пар. XXVI:16) именем притвора на западной стене храма, скорее надо иметь в Ф. некоторые пристройки-комнатки для должностных лиц (Иер. XLI:12) с задней, западной стороны Соломонова храма. Ст. Adam Clarke: Commentary on the Bible - 1831 23:10: He defiled Topheth - St. Jerome says that Topheth was a fine and pleasant place, well watered with fountains, and adorned with gardens. The valley of the son of Hinnom, or Gehenna, was in one part; here it appears the sacred rites of Molech were performed, and to this all the filth of the city was carried, and perpetual fires were kept up in order to consume it. Hence it has been considered a type of hell; and in this sense it is used in the New Testament. It is here said that Josiah defiled this place that no man might make his son or his daughter to pass through the fire. He destroyed the image of Molech, and so polluted the place where he stood, or his temple, that it was rendered in every way abominable. The rabbins say that Topheth had its name from תף toph, a drum, because instruments of this kind were used to drown the cries of the children that were put into the burning arms of Molech, to be scorched to death. This may be as true as the following definition: "Topheth, or the valley of the son of Hinnom, was a place near Jerusalem, where the filth and offal of the city were thrown, and where a constant fire was kept up to consume the wretched remains of executed criminals. It was a human shambles, a public chopping-block, where the arms and legs of men and women were quartered off by thousands." Query, On what authority do such descriptions rest? 4 Kings (2 Kings) 23:11 Albert Barnes: Notes on the Bible - 1834 23:10 The word Topheth, or Topher - variously derived from toph, "a drum" or "tabour," because the cries of the sacrificed children were drowned by the noise of such instruments; or, from a root taph or toph, meaning "to burn" - was a spot in the valley of Hinnom (marginal reference note). The later Jewish kings, Manasseh and Amon (or, perhaps, Ahaz, Ch2 28:3), had given it over to the Moloch priests for their worship; and here, ever since, the Moloch service had maintained its ground and flourished (marginal references). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:10: Topheth: Isa 30:33; Jer 7:31, Jer 7:32, Jer 19:6, Jer 19:11-13, Tophet the valley: Jos 15:8; Ch2 28:3, Ch2 33:6; Jer 19:2, Jer 32:35; Mat 5:22 *Gr. might make: Kg2 16:3, Kg2 17:17, Kg2 21:6; Lev 18:21; Deu 18:10; Jer 32:35; Eze 16:21, Eze 20:26, Eze 20:31; Eze 23:37-39 Geneva 1599 And he defiled (k) Topheth, which [is] in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech. (k) Which was a valley near to Jerusalem, and signifies a tabret because they smote on the tabret while their children were burning, that their cry should not be heard, (Lev 18:21), after which Josiah commanded trash to be cast in contempt of it. John Gill And he defiled Topheth,.... A place so called, as is generally thought, from the beating of drums or timbrels in it, that the shrieks of the infants sacrificed here to Molech might not be heard by their parents, and they repent of delivering them to him, and take them away. So the Indians in India now, at the burning of wives with their deceased husbands, attend them with drums and trumpets; and at such time as the fire is put to the wood, the drums and trumpets make a terrible noise for fear their cries should be heard (b); See Gill on Is 30:33, Jer 7:31 this he defiled by casting any sort of filth or unclean thing into it, in contempt of the idolatry there committed, and to alienate the minds of men from it: which is the valley of the children of Hinnom; a valley that belonged to the posterity of a man of this name, near to Jerusalem, see Josh 15:8, hence the Greek word "geenna" for hell, in the New Testament: that no man might make his son or his daughter pass through the fire to Molech; which piece of idolatry used to be committed in this place. (b) Agreement of Customs between the East Indians and Jews, art. 25. p. 85, 86. John Wesley Topheth - Very near Jerusalem, where was the image of Molech, to whom some sacrificed their children, burning them in the fire, others dedicated them, making them pass between two fires. It is supposed to be called Topheth, from toph, a drum; because they beat drums at the burning of the children, that their shrieks might not be heard. Robert Jamieson, A. R. Fausset and David Brown Topheth--so called from Toph--a "drum." It is the prevailing opinion among Jewish writers that the cries of the terrified children made to pass through the fire in that place of idolatrous horror were drowned by the sound of that instrument.
23:1123:11: Եւ այրեցին զձիսն զորս ետ արքայ Յուդայ արեգական՝ ՚ի մուտս տան Տեառն ՚ի գանձանակի Նաթանայ ներքինւոյ արքայի, որ ՚ի Փարուրիմ. եւ զկառսն արեգական այրեաց հրով[4050]։ [4050] ՚Ի լուս՛՛. ՚ի վերայ՝ գանձանակի. նշանակի՝ Սիմ. առ պաշտկամբին։ Ոմանք. Եւ գանձանակին... որ ՚ի Փարուրիմ։ 11 Արքայի ներքինի Նաթանի գանձարանի մօտ՝ Փարուիմում այրեցին Տիրոջ տան մուտքի մօտ գտնուող այն ձիերը, որ Յուդայի երկրի արքան նուիրել էր արեգակին. արեգակին նուիրուած մարտակառքերը հրի մատնեցին: 11 Նաեւ վերցուց Տէրոջը տանը դրանը առջեւէն այն ձիերը, որոնք Յուդայի թագաւորները արեգակին նուիրեր էին։ Անոնք Փարուրիմ եղող Նաթանմելէք ներքինիին սենեակին քով էին։ Արեգակին կառքերը կրակով այրեց։ Եւ ^[343]այրեցին զձիսն զորս ^[344]ետ արքայն`` Յուդայ արեգական ի մուտս տան Տեառն ^[345]ի գանձանակի Նաթանայ ներքինւոյ արքայի`` որ ի Փարուրիմ. եւ զկառսն արեգական այրեաց հրով: 23:11: Եւ այրեցին զձիսն զորս ետ արքայ Յուդայ արեգական՝ ՚ի մուտս տան Տեառն ՚ի գանձանակի Նաթանայ ներքինւոյ արքայի, որ ՚ի Փարուրիմ. եւ զկառսն արեգական այրեաց հրով[4050]։ [4050] ՚Ի լուս՛՛. ՚ի վերայ՝ գանձանակի. նշանակի՝ Սիմ. առ պաշտկամբին։ Ոմանք. Եւ գանձանակին... որ ՚ի Փարուրիմ։ 11 Արքայի ներքինի Նաթանի գանձարանի մօտ՝ Փարուիմում այրեցին Տիրոջ տան մուտքի մօտ գտնուող այն ձիերը, որ Յուդայի երկրի արքան նուիրել էր արեգակին. արեգակին նուիրուած մարտակառքերը հրի մատնեցին: 11 Նաեւ վերցուց Տէրոջը տանը դրանը առջեւէն այն ձիերը, որոնք Յուդայի թագաւորները արեգակին նուիրեր էին։ Անոնք Փարուրիմ եղող Նաթանմելէք ներքինիին սենեակին քով էին։ Արեգակին կառքերը կրակով այրեց։ zohrab-1805▾ eastern-1994▾ western am▾	23:1123:11 и отменил коней, которых ставили цари Иудейские солнцу пред входом в дом Господень близ комнат Нефан-Мелеха евнуха, что в Фаруриме, колесницы же солнца сжег огнем. 23:11 καὶ και and; even κατέπαυσεν καταπαυω rest τοὺς ο the ἵππους ιππος horse οὓς ος who; what ἔδωκαν διδωμι give; deposit βασιλεῖς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha τῷ ο the ἡλίῳ ηλιος sun ἐν εν in τῇ ο the εἰσόδῳ εισοδος inroad; entrance οἴκου οικος home; household κυρίου κυριος lord; master εἰς εις into; for τὸ ο the γαζοφυλάκιον γαζοφυλακιον treasury Ναθαν ναθαν Nathan βασιλέως βασιλευς monarch; king τοῦ ο the εὐνούχου ευνουχος eunuch ἐν εν in φαρουριμ φαρουριμ and; even τὸ ο the ἅρμα αρμα chariot τοῦ ο the ἡλίου ηλιος sun κατέκαυσεν κατακαιω burn up πυρί πυρ fire 23:11 וַ wa וְ and יַּשְׁבֵּ֣ת yyašbˈēṯ שׁבת cease אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the סּוּסִ֗ים ssûsˈîm סוּס horse אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נָתְנוּ֩ nāṯᵊnˌû נתן give מַלְכֵ֨י malᵊḵˌê מֶלֶךְ king יְהוּדָ֤ה yᵊhûḏˈā יְהוּדָה Judah לַ la לְ to † הַ the שֶּׁ֨מֶשׁ֙ ššˈemeš שֶׁמֶשׁ sun מִ mi מִן from בֹּ֣א bbˈō בוא come בֵית־ vêṯ- בַּיִת house יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to לִשְׁכַּת֙ liškˌaṯ לִשְׁכָּה hall נְתַן־מֶ֣לֶךְ nᵊṯan-mˈeleḵ נְתַן מֶלֶךְ Nathan-Melech הַ ha הַ the סָּרִ֔יס ssārˈîs סָרִיס official אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the פַּרְוָרִ֑ים pparwārˈîm פַּרְבָּר court וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מַרְכְּבֹ֥ות markᵊvˌôṯ מֶרְכָּבָה chariot הַ ha הַ the שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun שָׂרַ֥ף śārˌaf שׂרף burn בָּ bā בְּ in † הַ the אֵֽשׁ׃ ʔˈēš אֵשׁ fire 23:11. abstulit quoque equos quos dederant reges Iudae soli in introitu templi Domini iuxta exedram Nathanmelech eunuchi qui erat in Farurim currus autem solis conbusit igniAnd he took away the horses which the kings of Juda had given to the sun, at the entering in of the temple of the Lord, near the chamber of Nathanmelech the eunuch, who was in Pharurim: and he burnt the chariots of the sun with fire. 11. And he took away the horses that the kings of Judah had given to the sun, at the entering in of the house of the LORD, by the chamber of Nathan-melech the chamberlain, which was in the precincts; and he burned the chariots of the sun with fire. And he took away the horses that the kings of Judah had given to the sun, at the entering in of the house of the LORD, by the chamber of Nathan- melech the chamberlain, which [was] in the suburbs, and burned the chariots of the sun with fire: 23:11 и отменил коней, которых ставили цари Иудейские солнцу пред входом в дом Господень близ комнат Нефан-Мелеха евнуха, что в Фаруриме, колесницы же солнца сжег огнем. 23:11 καὶ και and; even κατέπαυσεν καταπαυω rest τοὺς ο the ἵππους ιππος horse οὓς ος who; what ἔδωκαν διδωμι give; deposit βασιλεῖς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha τῷ ο the ἡλίῳ ηλιος sun ἐν εν in τῇ ο the εἰσόδῳ εισοδος inroad; entrance οἴκου οικος home; household κυρίου κυριος lord; master εἰς εις into; for τὸ ο the γαζοφυλάκιον γαζοφυλακιον treasury Ναθαν ναθαν Nathan βασιλέως βασιλευς monarch; king τοῦ ο the εὐνούχου ευνουχος eunuch ἐν εν in φαρουριμ φαρουριμ and; even τὸ ο the ἅρμα αρμα chariot τοῦ ο the ἡλίου ηλιος sun κατέκαυσεν κατακαιω burn up πυρί πυρ fire 23:11 וַ wa וְ and יַּשְׁבֵּ֣ת yyašbˈēṯ שׁבת cease אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the סּוּסִ֗ים ssûsˈîm סוּס horse אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נָתְנוּ֩ nāṯᵊnˌû נתן give מַלְכֵ֨י malᵊḵˌê מֶלֶךְ king יְהוּדָ֤ה yᵊhûḏˈā יְהוּדָה Judah לַ la לְ to † הַ the שֶּׁ֨מֶשׁ֙ ššˈemeš שֶׁמֶשׁ sun מִ mi מִן from בֹּ֣א bbˈō בוא come בֵית־ vêṯ- בַּיִת house יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to לִשְׁכַּת֙ liškˌaṯ לִשְׁכָּה hall נְתַן־מֶ֣לֶךְ nᵊṯan-mˈeleḵ נְתַן מֶלֶךְ Nathan-Melech הַ ha הַ the סָּרִ֔יס ssārˈîs סָרִיס official אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the פַּרְוָרִ֑ים pparwārˈîm פַּרְבָּר court וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מַרְכְּבֹ֥ות markᵊvˌôṯ מֶרְכָּבָה chariot הַ ha הַ the שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun שָׂרַ֥ף śārˌaf שׂרף burn בָּ bā בְּ in † הַ the אֵֽשׁ׃ ʔˈēš אֵשׁ fire 23:11. abstulit quoque equos quos dederant reges Iudae soli in introitu templi Domini iuxta exedram Nathanmelech eunuchi qui erat in Farurim currus autem solis conbusit igni And he took away the horses which the kings of Juda had given to the sun, at the entering in of the temple of the Lord, near the chamber of Nathanmelech the eunuch, who was in Pharurim: and he burnt the chariots of the sun with fire. 11. And he took away the horses that the kings of Judah had given to the sun, at the entering in of the house of the LORD, by the chamber of Nathan-melech the chamberlain, which was in the precincts; and he burned the chariots of the sun with fire. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:11: The horses that the kings of Judah had given to the sun - Jarchi says that those who adored the sun had horses which they mounted every morning to go out to meet the sun at his rising. Throughout the East the horse, because of his swiftness and utility, was dedicated to the sun; and the Greeks and Romans feigned that the chariot of the sun was drawn by four horses - Pyroeis, Eous, Aethon, and Phlegon. See the note on Kg2 2:11. Whether these were living or sculptured horses, we cannot tell; the latter is the more reasonable supposition. 4 Kings (2 Kings) 23:12 Albert Barnes: Notes on the Bible - 1834 23:11 The custom of dedicating a chariot and horses to the Sun is a Persian practice. There are no traces of it in Assyria; and it is extremely curious to find that it was known to the Jews as early as the reign of Manasseh. The idea of regarding the Sun as a charioteer who drove his horses daily across the sky, so familiar to the Greeks and Romans, may not improbably have been imported from Asia, and may have been at the root of the custom in question. The chariot, or chariots, of the Sun appear to have been used, chiefly if not solely, for sacred processions. They were white, and were drawn probably by white horses. The kings of Judah who gave them were Manasseh and Amon certainly; perhaps Ahaz; perhaps even earlier monarchs, as Joash and Amaziah. In the suburbs - The expression used here פרברים parbā rı̂ ym is of unknown derivation and occurs nowhere else. A somewhat similar word occurs in Ch1 26:18, namely, פרבר parbā r, which seems to have been a place just outside the western wall of the temple, and therefore a sort of "purlieu" or "suburb." The פרברים parbā rı̂ ym of this passage may mean the same place or it may signify some other "suburb" of the temple. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:11: the sun: Kg2 23:5; Ch2 14:5, Ch2 34:4; Eze 8:16 house of the Lord: Throughout the East, the horse because of his swiftness and utility, was dedicated to the sun; and the Greeks and Romans feigned that the chariot of the sun was drawn by four horses, Pyrous, Eous, Aithon, and Phlegon, and hence also chariots were dedicated to that luminary. Jarchi says, that those who adored the sun had horses, which they mounted every morning, to go out to meet him at his rising. The kings of Judah had imitated these idolatrous customs, and kept the horses of the sun even at the entrance of the temple of the Lord! chamberlain: or, eunuch, or officer Geneva 1599 And he took away the (l) horses that the kings of Judah had given to the sun, at the entering in of the house of the LORD, by the chamber of Nathanmelech the chamberlain, which [was] in the suburbs, and burned the chariots of the sun with fire. (l) The idolatrous kings had dedicated horses and chariots to the sun, either to carry about the image of it as the heathen did, or else to sacrifice them as a most agreeable sacrifice. John Gill And he took away the horses that the kings of Judah had given to the sun,.... Consecrated to it; these were not images of horses, as some have thought, but real living ones; and the kings that gave them for the service of the sun, and for sacrifice to it, very probably were Manasseh and Amon: that horses were sacred to the sun with many Heathen nations, as the Massagetae, a people in Scythia, and the Persians, and Babylonians, and Ethiopians, is affirmed by various writers (c): and from them the Jews received this notion. According to the Jewish commentators, these were horses provided for the worshippers of the sun to ride upon, and meet the sun in the morning at its rising, and pay their homage to it; but certain it is that the Heathen nations before mentioned slew the horses, and sacrificed them as burnt offerings to the sun, as is asserted by Herodotus (d), Xenophon (e), Strabo (f), Pausanias (g), Philostratus (h), and other writers (i); and so the Indians of India (k) sacrificed them to Apollo, the same with the sun; these being the swiftest of creatures, they offered them to the swiftest of their gods, as Herodotus and Heliodorus observe, in the places before referred to. The stables in which these horses were kept were at the entering of the house of the Lord, by the chamber of Nathanmelech the chamberlain, which was in the suburbs; so that they reached from the temple to the suburbs of Jerusalem, to that part of them where this officer had a chamber, or lodgings, being in some place of power and authority there; though, according to L'Empereur (l), it is the same with Parbar, 1Chron 26:18 and should not be rendered "suburbs", it being between the compass or wall of the temple, and the court: and burnt the chariots of the sun with fire; these were either chariots, in which the king and his nobles rode, when they went to meet and worship the rising sun; or rather such as were sacred to the sun, as well as the horses, or Josiah would not have burnt them; they seem to be such in which the images of the sun were carried. Herodotus (m) makes mention as of sacred horses, so of a sacred chariot. Xenophon (n) speaks of the chariot of the sun as being of a white colour, and drawn in procession at the worship of the sun; as does also Pausanias (o) of a chariot, in which were the sun, Jupiter, and Juno, and near them other deities; which notion of sacred chariots the Heathens might take from the chariot of the cherubim Jehovah sat and rode in, 1Chron 28:18. (c) Justin e Trogo, l. 1. c. 10. Curt. Hist. l. 3. c. 3. Ovid. Fast. l. 1. Alex. ab Alex. Genial. Dier. l. 6. c. 26. Heliodor. Ethiop. l. 10. c. 6. 28. (d) Clio, sive, l. 1. c. 216. (e) Cyropaed. l. 8. c. 23, 24. (f) Geograph. l. 11. p. 353. (g) Laconica, sive, l. 3. p. 201. (h) Vit. Apollon. l. 1. c. 20. (i) Vid. Lactant. de fals. Relig. l. 1. c. 21. (k) Laon. Chalcondyl. de Rebus Turc. l. 3. p. 108. (l) Not. in Misn. Middot, c. 2. sect. 3. No. 3. So Boehart. Hierozoic. par. 1. l. 2. c. 10. col. 177. (m) Polymnia, sive, l. 7. c. 55. (n) Ut supra, (Cyropaed. l. 8.) c. 23. (o) Eliac. 1. sive, l. 5. p, 307. John Wesley Horses - Such the eastern nations used to consecrate to the sun, to signify the swiftness of his motion. The sun - Either, to be sacrificed to the sun: or, to draw those chariots in which the kings, or some other in their stead, went forth every morning to worship the rising sun: for both these were the customs of the Armenians and Persians, as Xenophon testifies. Entering in - By the gate of the outward court of the temple. Chamberlain - Or, officer, to whom the care of these horses were committed. Suburbs - Of the temple: in certain outward buildings belonging to the temple. Chariots - Which were made for the worship of the sun. Robert Jamieson, A. R. Fausset and David Brown took away the horses that the kings of Judah had given to the sun--Among the people who anciently worshipped the sun, horses were usually dedicated to that divinity, from the supposed idea that the sun himself was drawn in a chariot by horses. In some cases these horses were sacrificed; but more commonly they were employed either in the sacred processions to carry the images of the sun, or for the worshippers to ride in every morning to welcome his rise. It seems that the idolatrous kings, Ahaz, Manasseh, and Amon, or their great officers, proceeded on these horses early on each day from the east gate of the temple to salute and worship the sun at his appearing above the horizon.
23:1223:12: Եւ զսեղանս որ ՚ի վերայ տանեաց վերնատանն, զոր արարին թագաւորք Յուդայ. եւ զսեղանն՝ զոր արար Մանասէ յերկուս սրահս տանն Տեառն. եւ քակեաց զայն արքայ, եւ կործանեաց անտի, եւ ընկէց զհողն նոցա ՚ի հեղեղատն Կեդրոնի[4051]։ [4051] Ոմանք. Յերկուս ՚ի սրահս տանն։ 12 Վերնատների տանիքների վրայ Յուդայի երկրի թագաւորների կառուցած զոհասեղանները, Տիրոջ տան երկու սրահներում Մանասէի կառուցած զոհասեղանները արքան քանդեց, ջարդուփշուր արեց եւ նրանց փոշին Կեդրոնի հեղեղատը թափեց: 12 Թագաւորը Աքազին վերնատանը տանիքին վրայ Յուդայի թագաւորներուն շինած սեղաններն ու Տէրոջը տանը երկու գաւիթներուն մէջ Մանասէին շինած սեղանները փլցուց, բնաջինջ ըրաւ եւ անոնց հողը Կեդրոն հեղեղատը նետեց։ Եւ զսեղանս որ ի վերայ տանեաց ^[346]վերնատանն, զոր արարին թագաւորք Յուդայ, եւ զսեղանս զոր արար Մանասէ յերկուս ^[347]սրահս տանն Տեառն, քակեաց զայն արքայ եւ կործանեաց անտի, եւ ընկէց զհողն նոցա ի հեղեղատն Կեդրոնի: 23:12: Եւ զսեղանս որ ՚ի վերայ տանեաց վերնատանն, զոր արարին թագաւորք Յուդայ. եւ զսեղանն՝ զոր արար Մանասէ յերկուս սրահս տանն Տեառն. եւ քակեաց զայն արքայ, եւ կործանեաց անտի, եւ ընկէց զհողն նոցա ՚ի հեղեղատն Կեդրոնի[4051]։ [4051] Ոմանք. Յերկուս ՚ի սրահս տանն։ 12 Վերնատների տանիքների վրայ Յուդայի երկրի թագաւորների կառուցած զոհասեղանները, Տիրոջ տան երկու սրահներում Մանասէի կառուցած զոհասեղանները արքան քանդեց, ջարդուփշուր արեց եւ նրանց փոշին Կեդրոնի հեղեղատը թափեց: 12 Թագաւորը Աքազին վերնատանը տանիքին վրայ Յուդայի թագաւորներուն շինած սեղաններն ու Տէրոջը տանը երկու գաւիթներուն մէջ Մանասէին շինած սեղանները փլցուց, բնաջինջ ըրաւ եւ անոնց հողը Կեդրոն հեղեղատը նետեց։ zohrab-1805▾ eastern-1994▾ western am▾	23:1223:12 И жертвенники на кровле горницы Ахазовой, которые сделали цари Иудейские, и жертвенники, которые сделал Манассия на обоих дворах дома Господня, разрушил царь, и низверг оттуда, и бросил прах их в поток Кедрон. 23:12 καὶ και and; even τὰ ο the θυσιαστήρια θυσιαστηριον altar τὰ ο the ἐπὶ επι in; on τοῦ ο the δώματος δωμα housetop τοῦ ο the ὑπερῴου υπερωον upstairs Αχαζ αχαζ Achaz; Akhaz ἃ ος who; what ἐποίησαν ποιεω do; make βασιλεῖς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even τὰ ο the θυσιαστήρια θυσιαστηριον altar ἃ ος who; what ἐποίησεν ποιεω do; make Μανασσης μανασσης Manassēs; Manassis ἐν εν in ταῖς ο the δυσὶν δυο two αὐλαῖς αυλη courtyard; fold οἴκου οικος home; household κυρίου κυριος lord; master καὶ και and; even καθεῖλεν καθαιρεω take down; demolish ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even κατέσπασεν κατασπαω from there καὶ και and; even ἔρριψεν ριπτω fling; disperse τὸν ο the χοῦν χους.1 dust αὐτῶν αυτος he; him εἰς εις into; for τὸν ο the χειμάρρουν χειμαρρους Kedrōn; Kethron 23:12 וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] הַֽ hˈa הַ the מִּזְבְּחֹ֡ות mmizbᵊḥˈôṯ מִזְבֵּחַ altar אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the גָּג֩ ggˌāḡ גָּג roof עֲלִיַּ֨ת ʕᵃliyyˌaṯ עֲלִיָּה upper room אָחָ֜ז ʔāḥˈāz אָחָז Ahaz אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשׂ֣וּ׀ ʕāśˈû עשׂה make מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the מִּזְבְּחֹות֙ mmizbᵊḥôṯ מִזְבֵּחַ altar אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֣ה ʕāśˈā עשׂה make מְנַשֶּׁ֔ה mᵊnaššˈeh מְנַשֶּׁה Manasseh בִּ bi בְּ in שְׁתֵּ֛י šᵊttˈê שְׁנַיִם two חַצְרֹ֥ות ḥaṣrˌôṯ חָצֵר court בֵּית־ bêṯ- בַּיִת house יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH נָתַ֣ץ nāṯˈaṣ נתץ break הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יָּ֣רָץ yyˈāroṣ רצץ crush מִ mi מִן from שָּׁ֔ם ššˈām שָׁם there וְ wᵊ וְ and הִשְׁלִ֥יךְ hišlˌîḵ שׁלך throw אֶת־ ʔeṯ- אֵת [object marker] עֲפָרָ֖ם ʕᵃfārˌām עָפָר dust אֶל־ ʔel- אֶל to נַ֥חַל nˌaḥal נַחַל wadi קִדְרֹֽון׃ qiḏrˈôn קִדְרֹון Kidron 23:12. altaria quoque quae erant super tecta cenaculi Ahaz quae fecerant reges Iuda et altaria quae fecerat Manasses in duobus atriis templi Domini destruxit rex et cucurrit inde et dispersit cinerem eorum in torrentem CedronAnd the altars that were upon the top of the upper chamber of Achaz, which the kings of Juda had made, and the altars which Manasses had made in the two courts of the temple of the Lord, the king broke down: and he ran from thence, and cast the ashes of them into the torrent Cedron. 12. And the altars that were on the roof of the upper chamber of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of the LORD, did the king break down, and beat down from thence, and cast the dust of them into the brook Kidron. And the altars that [were] on the top of the upper chamber of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of the LORD, did the king beat down, and brake [them] down from thence, and cast the dust of them into the brook Kidron: 23:12 И жертвенники на кровле горницы Ахазовой, которые сделали цари Иудейские, и жертвенники, которые сделал Манассия на обоих дворах дома Господня, разрушил царь, и низверг оттуда, и бросил прах их в поток Кедрон. 23:12 καὶ και and; even τὰ ο the θυσιαστήρια θυσιαστηριον altar τὰ ο the ἐπὶ επι in; on τοῦ ο the δώματος δωμα housetop τοῦ ο the ὑπερῴου υπερωον upstairs Αχαζ αχαζ Achaz; Akhaz ἃ ος who; what ἐποίησαν ποιεω do; make βασιλεῖς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even τὰ ο the θυσιαστήρια θυσιαστηριον altar ἃ ος who; what ἐποίησεν ποιεω do; make Μανασσης μανασσης Manassēs; Manassis ἐν εν in ταῖς ο the δυσὶν δυο two αὐλαῖς αυλη courtyard; fold οἴκου οικος home; household κυρίου κυριος lord; master καὶ και and; even καθεῖλεν καθαιρεω take down; demolish ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even κατέσπασεν κατασπαω from there καὶ και and; even ἔρριψεν ριπτω fling; disperse τὸν ο the χοῦν χους.1 dust αὐτῶν αυτος he; him εἰς εις into; for τὸν ο the χειμάρρουν χειμαρρους Kedrōn; Kethron 23:12 וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] הַֽ hˈa הַ the מִּזְבְּחֹ֡ות mmizbᵊḥˈôṯ מִזְבֵּחַ altar אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the גָּג֩ ggˌāḡ גָּג roof עֲלִיַּ֨ת ʕᵃliyyˌaṯ עֲלִיָּה upper room אָחָ֜ז ʔāḥˈāz אָחָז Ahaz אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשׂ֣וּ׀ ʕāśˈû עשׂה make מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the מִּזְבְּחֹות֙ mmizbᵊḥôṯ מִזְבֵּחַ altar אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֣ה ʕāśˈā עשׂה make מְנַשֶּׁ֔ה mᵊnaššˈeh מְנַשֶּׁה Manasseh בִּ bi בְּ in שְׁתֵּ֛י šᵊttˈê שְׁנַיִם two חַצְרֹ֥ות ḥaṣrˌôṯ חָצֵר court בֵּית־ bêṯ- בַּיִת house יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH נָתַ֣ץ nāṯˈaṣ נתץ break הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יָּ֣רָץ yyˈāroṣ רצץ crush מִ mi מִן from שָּׁ֔ם ššˈām שָׁם there וְ wᵊ וְ and הִשְׁלִ֥יךְ hišlˌîḵ שׁלך throw אֶת־ ʔeṯ- אֵת [object marker] עֲפָרָ֖ם ʕᵃfārˌām עָפָר dust אֶל־ ʔel- אֶל to נַ֥חַל nˌaḥal נַחַל wadi קִדְרֹֽון׃ qiḏrˈôn קִדְרֹון Kidron 23:12. altaria quoque quae erant super tecta cenaculi Ahaz quae fecerant reges Iuda et altaria quae fecerat Manasses in duobus atriis templi Domini destruxit rex et cucurrit inde et dispersit cinerem eorum in torrentem Cedron And the altars that were upon the top of the upper chamber of Achaz, which the kings of Juda had made, and the altars which Manasses had made in the two courts of the temple of the Lord, the king broke down: and he ran from thence, and cast the ashes of them into the torrent Cedron. 12. And the altars that were on the roof of the upper chamber of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of the LORD, did the king break down, and beat down from thence, and cast the dust of them into the brook Kidron. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 12-14: Продолжают речь (ст. 4, 6) об очищении Иерусалимского храма, а также Елеонской горы от мерзостей идолослужения. Жертвенники на кровле горницы Ахазовой на кровле не дворца царского, а храма, в верхнем ярусе пристроек его (ср. XXXV:4); жертвенники этих горниц посвящались воинству небесному (Иер. XIX:13; Соф I:5). Уничтожены были Иосиею и древние высоты, воздвигнутые еще Соломоном на горе Масличной или Елеонской (3: Цар. XI:7), названной здесь (ср. 13) евр. машхит (слово, представляющее созвучие к мишха, масличная), пагубною горою, вероятно, ввиду воздвигнутых здесь капищ идольских; Vulg. mons Offensionis; у 70-ти без перевода: Μοσθάθ, слав. Мосфаф. Название "пагубная", mons offensionis ycвoeнa была впоследствии собственно южному отрогу Елеонской горы (северный известен под именем virigalilaei); теперешнее название Елеонской горы - Джебель-Эттур (Onomast. 716). Разрушенные Езекиею (2: Пар. XXXI:1) идольские высоты Соломона и др. могли быть восстановлены Манассиею и Амоном. Иосия оскверняет их мертвенными остатками (14, ср. 6, 8, 20). Adam Clarke: Commentary on the Bible - 1831 23:12: On the top of the upper chamber - Altars built on the flat roof of the house. Such altars were erected to the sun, moon, stars, etc. 4 Kings (2 Kings) 23:13 Albert Barnes: Notes on the Bible - 1834 23:12 The upper chamber of Ahaz - Conjectured to be a chamber erected on the flat roof of one of the gateways which led into the temple court. It was probably built in order that its roof might be used for the worship of the host of heaven, for which house-tops were considered especially appropriate (compare the marginal references). Brake them down from thence - Rather as in the margin, i. e., he "hasted and cast the dust into Kidron." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:12: on the top: Deu 22:8; Jer 19:13; Zep 1:5 which Manasseh: Kg2 21:5, Kg2 21:21, Kg2 21:22; Ch2 33:5, Ch2 33:15 brake them down from thence: or, ran from thence cast: Kg2 23:6 John Gill And the altars that were on the top of the upper chamber of Ahaz, which the kings of Judah had made,.... Which were on the roof of the royal palace; the roofs of houses in Judah being flat, Deut 21:8 altars might be built upon them; so, in Arabia, altars were built on the tops of houses to offer incense thereon daily to the sun (p); as here by Manasseh and Amon very probably, which might be chosen because nearer the heavens; for which reason the Heathens made use of high places to worship in, see Jer 19:13. and the altars which Manasseh had made in the two courts of the house of the Lord; 4Kings 21:5. did the king beat down; ordered to be demolished: and brake them down from thence, and cast the dust of them into the brook Kidron; that there might be no remains of them to be put to any superstitious use. (p) Strabo, Geograph l. 16. p. 539. John Wesley The top - Upon the roof of the king's house. They were so mad upon their idols, that they were not content with all their publick high places and altars, but made others upon their house - tops, for the worship of the heavenly bodies. Cast - To shew his detestation of them: and to abolish the very remembrance of them. Robert Jamieson, A. R. Fausset and David Brown the altars that were on the top of the upper chamber of Ahaz--Altars were reared on the flat roofs of houses, where the worshippers of "the host of heaven" burnt incense (Zeph 1:5; Jer 19:13). Ahaz had reared altars for this purpose on the oleah, or upper chamber of his palace, and Manasseh on some portion of the roof of the temple. Josiah demolished both of these structures.
23:1323:13: Նա եւ զտունն որ ՚ի դիմաց Երուսաղեմի ընդ աջմէ լերինն Մոսաթայ, զոր շինեաց Սողոմոն արքայ Իսրայէլի Աստարտայ գարշելւոյ Սիդոնացւոյ, եւ Քամովսայ զազրոտւոյ Մովաբայ, եւ Մելքոմայ գարշելւոյ որդւոցն Ամոնայ՝ պղծեաց արքայ[4052]. [4052] ՚Ի լուս՛՛. ՚ի վերայ՝ Մոսաթայ. նշանակի՝ Սիմ. ապականչին ապականութեանց։ Ոմանք. Սիդոնացւոց... եւ Մողքոմայ... որդւոցն Ամմոնայ։ 13 Երուսաղէմի դիմաց, Մոսաթի լերան աջ կողմում գտնուող տունը, որ Սողոմոն արքան էր շինել ի պատիւ սիդոնացիների գարշելի Աստարտի, Մովաբի զազրելի Քամոսի եւ ամոնացիների գարշելի Մեղքոմի, արքան քարուքանդ արեց: 13 Թագաւորը Երուսաղէմի դէմ, Ապականութեան լերան աջ կողմը, Իսրայէլի Սողոմոն թագաւորին Սիդոնացիներուն գարշելիին՝ Աստարովթին համար ու Մովաբացիներուն գարշելիին՝ Քամովսին համար ու Ամմոնին որդիներուն գարշելիին՝ Մեղքողին համար շինած բարձր տեղերը աւերեց Նա եւ ^[348]զտունն որ ի դիմաց Երուսաղեմի ընդ աջմէ լերինն ^[349]Մոսաթայ, զոր շինեաց Սողոմոն արքայ Իսրայելի Աստարտայ գարշելւոյ Սիդոնացւոց, եւ Քամովսայ զազրոտւոյ Մովաբայ, եւ Մեղքովմայ գարշելւոյ որդւոցն Ամոնայ, պղծեաց արքայ: 23:13: Նա եւ զտունն որ ՚ի դիմաց Երուսաղեմի ընդ աջմէ լերինն Մոսաթայ, զոր շինեաց Սողոմոն արքայ Իսրայէլի Աստարտայ գարշելւոյ Սիդոնացւոյ, եւ Քամովսայ զազրոտւոյ Մովաբայ, եւ Մելքոմայ գարշելւոյ որդւոցն Ամոնայ՝ պղծեաց արքայ[4052]. [4052] ՚Ի լուս՛՛. ՚ի վերայ՝ Մոսաթայ. նշանակի՝ Սիմ. ապականչին ապականութեանց։ Ոմանք. Սիդոնացւոց... եւ Մողքոմայ... որդւոցն Ամմոնայ։ 13 Երուսաղէմի դիմաց, Մոսաթի լերան աջ կողմում գտնուող տունը, որ Սողոմոն արքան էր շինել ի պատիւ սիդոնացիների գարշելի Աստարտի, Մովաբի զազրելի Քամոսի եւ ամոնացիների գարշելի Մեղքոմի, արքան քարուքանդ արեց: 13 Թագաւորը Երուսաղէմի դէմ, Ապականութեան լերան աջ կողմը, Իսրայէլի Սողոմոն թագաւորին Սիդոնացիներուն գարշելիին՝ Աստարովթին համար ու Մովաբացիներուն գարշելիին՝ Քամովսին համար ու Ամմոնին որդիներուն գարշելիին՝ Մեղքողին համար շինած բարձր տեղերը աւերեց zohrab-1805▾ eastern-1994▾ western am▾	23:1323:13 И высоты, которые пред Иерусалимом, направо от Масличной горы, которые устроил Соломон, царь Израилев, Астарте, мерзости Сидонской, и Хамосу, мерзости Моавитской, и Милхому, мерзости Аммонитской, осквернил царь; 23:13 καὶ και and; even τὸν ο the οἶκον οικος home; household τὸν ο the ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of Ιερουσαλημ ιερουσαλημ Jerusalem τὸν ο the ἐκ εκ from; out of δεξιῶν δεξιος right τοῦ ο the ὄρους ορος mountain; mount τοῦ ο the Μοσοαθ μοσοαθ who; what ᾠκοδόμησεν οικοδομεω build Σαλωμων σαλωμων monarch; king Ισραηλ ισραηλ.1 Israel τῇ ο the Ἀστάρτῃ ασταρτη Sidōnios; Sithonios καὶ και and; even τῷ ο the Χαμως χαμως and; even τῷ ο the Μολχολ μολχολ abomination υἱῶν υιος son Αμμων αμμων taint; defile ὁ ο the βασιλεύς βασιλευς monarch; king 23:13 וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּמֹ֞ות bbāmˈôṯ בָּמָה high place אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem אֲשֶׁר֮ ʔᵃšer אֲשֶׁר [relative] מִ mi מִן from ימִ֣ין ymˈîn יָמִין right-hand side לְ lᵊ לְ to הַר־ har- הַר mountain הַ ha הַ the מַּשְׁחִית֒ mmašḥîṯ מַשְׁחִית destruction אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּ֠נָה bānˌā בנה build שְׁלֹמֹ֨ה šᵊlōmˌō שְׁלֹמֹה Solomon מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to עַשְׁתֹּ֣רֶת׀ ʕaštˈōreṯ עַשְׁתֹּרֶת Astarte שִׁקֻּ֣ץ šiqqˈuṣ שִׁקּוּץ idol צִידֹנִ֗ים ṣîḏōnˈîm צִידֹנִי Sidonian וְ wᵊ וְ and לִ li לְ to כְמֹושׁ֙ ḵᵊmôš כְּמֹושׁ Chemosh שִׁקֻּ֣ץ šiqqˈuṣ שִׁקּוּץ idol מֹואָ֔ב môʔˈāv מֹואָב Moab וּ û וְ and לְ lᵊ לְ to מִלְכֹּ֖ם milkˌōm מִלְכֹּם Milcom תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination בְּנֵֽי־ bᵊnˈê- בֵּן son עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon טִמֵּ֖א ṭimmˌē טמא be unclean הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king 23:13. excelsa quoque quae erant in Hierusalem ad dexteram partem montis Offensionis quae aedificaverat Salomon rex Israhel Astharoth idolo Sidoniorum et Chamos offensioni Moab et Melchom abominationi filiorum Ammon polluit rexThe high places also that were at Jerusalem, on the right side of the Mount of Offence, which Solomon, king of Israel, had built to Astaroth, the idol of the Sidonians, and to Chamos, the scandal of Moab, and to Melchom, the abomination of the children of Ammon, the king defiled. 13. And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had builded for Ashtoreth the abomination of the Zidonians, and for Chemosh the abomination of Moab, and for Milcom the abomination of the children of Ammon, did the king defile. And the high places that [were] before Jerusalem, which [were] on the right hand of the mount of corruption, which Solomon the king of Israel had builded for Ashtoreth the abomination of the Zidonians, and for Chemosh the abomination of the Moabites, and for Milcom the abomination of the children of Ammon, did the king defile: 23:13 И высоты, которые пред Иерусалимом, направо от Масличной горы, которые устроил Соломон, царь Израилев, Астарте, мерзости Сидонской, и Хамосу, мерзости Моавитской, и Милхому, мерзости Аммонитской, осквернил царь; 23:13 καὶ και and; even τὸν ο the οἶκον οικος home; household τὸν ο the ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of Ιερουσαλημ ιερουσαλημ Jerusalem τὸν ο the ἐκ εκ from; out of δεξιῶν δεξιος right τοῦ ο the ὄρους ορος mountain; mount τοῦ ο the Μοσοαθ μοσοαθ who; what ᾠκοδόμησεν οικοδομεω build Σαλωμων σαλωμων monarch; king Ισραηλ ισραηλ.1 Israel τῇ ο the Ἀστάρτῃ ασταρτη Sidōnios; Sithonios καὶ και and; even τῷ ο the Χαμως χαμως and; even τῷ ο the Μολχολ μολχολ abomination υἱῶν υιος son Αμμων αμμων taint; defile ὁ ο the βασιλεύς βασιλευς monarch; king 23:13 וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּמֹ֞ות bbāmˈôṯ בָּמָה high place אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem אֲשֶׁר֮ ʔᵃšer אֲשֶׁר [relative] מִ mi מִן from ימִ֣ין ymˈîn יָמִין right-hand side לְ lᵊ לְ to הַר־ har- הַר mountain הַ ha הַ the מַּשְׁחִית֒ mmašḥîṯ מַשְׁחִית destruction אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּ֠נָה bānˌā בנה build שְׁלֹמֹ֨ה šᵊlōmˌō שְׁלֹמֹה Solomon מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to עַשְׁתֹּ֣רֶת׀ ʕaštˈōreṯ עַשְׁתֹּרֶת Astarte שִׁקֻּ֣ץ šiqqˈuṣ שִׁקּוּץ idol צִידֹנִ֗ים ṣîḏōnˈîm צִידֹנִי Sidonian וְ wᵊ וְ and לִ li לְ to כְמֹושׁ֙ ḵᵊmôš כְּמֹושׁ Chemosh שִׁקֻּ֣ץ šiqqˈuṣ שִׁקּוּץ idol מֹואָ֔ב môʔˈāv מֹואָב Moab וּ û וְ and לְ lᵊ לְ to מִלְכֹּ֖ם milkˌōm מִלְכֹּם Milcom תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination בְּנֵֽי־ bᵊnˈê- בֵּן son עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon טִמֵּ֖א ṭimmˌē טמא be unclean הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king 23:13. excelsa quoque quae erant in Hierusalem ad dexteram partem montis Offensionis quae aedificaverat Salomon rex Israhel Astharoth idolo Sidoniorum et Chamos offensioni Moab et Melchom abominationi filiorum Ammon polluit rex The high places also that were at Jerusalem, on the right side of the Mount of Offence, which Solomon, king of Israel, had built to Astaroth, the idol of the Sidonians, and to Chamos, the scandal of Moab, and to Melchom, the abomination of the children of Ammon, the king defiled. 13. And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had builded for Ashtoreth the abomination of the Zidonians, and for Chemosh the abomination of Moab, and for Milcom the abomination of the children of Ammon, did the king defile. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:13: Mount of corruption - This, says Jarchi, following the Chaldee, was the mount of Olives, for this is the mount המשחה hammishchah, of unction; but because of the idolatrous purposes for which it was used, the Scripture changed the appellation to the mount המשחית hammashchith, of corruption. Ashtoreth the abomination, etc. - See on Kg1 11:7 (note). 4 Kings (2 Kings) 23:14 Albert Barnes: Notes on the Bible - 1834 23:13 On the position of these high-places see Kg1 11:7 note. As they were allowed to remain under such kings as Asa, Jehoshaphat, and Hezekiah, they were probably among the old high-places where Yahweh had been worshipped blamelessly, or at least without any consciousness of guilt (see Kg1 3:2 note). Manasseh or Amon had however restored them to the condition which they had held in the reign of Solomon, and therefore Josiah would condemn them to a special defilement. The mount of corruption - See the margin. It is suspected that the original name was Har ham-mishcah, "mount of anointing," and that this was changed afterward, by way of contempt, into Har ham-mashchith, "mount of corruption." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:13: the mount of corruption: that is, the mount of Olives, Houbigant, deriving the Hebrew mashchith from mashach, "to anoint," reads "the Mount of Olives." Jarchi, following the Chaldee, also says this was the Mount of Olives; for this is the mount hammishchah, of unction, but because of the idolatrous purposes for which it was used, the Scripture changed the appellation to the mount of hammashchith, corruption. Solomon: Kg1 11:7; Neh 13:26 Ashtoreth: Jdg 2:13, Jdg 10:6; Sa1 7:4, Sa1 12:10; Kg1 11:5, Kg1 11:33 Chemosh: Num 21:29; Jdg 11:24; Jer 48:7, Jer 48:13, Jer 48:16 Milcom: Zep 1:5, Malcham Geneva 1599 And the high places that [were] before Jerusalem, which [were] on the right hand of the (m) mount of corruption, which Solomon the king of Israel had builded for Ashtoreth the abomination of the Zidonians, and for Chemosh the abomination of the Moabites, and for Milcom the abomination of the children of Ammon, did the king defile. (m) That was the mount of olives, so called because it was full of idols. John Gill And the high places that were before Jerusalem,.... Not only that were within the city, and at the gates of it, but what were without it: which were on the right hand of the mount of corruption: the mount of Olives, so called from the idolatry and corrupt worship performed in it, by way of reproach, with a small alteration of the letters of the word for at the right hand, or south of this mountain, as the Targum; though others say (q), on the north side of the mount of Olives, four furlongs or half a mile from Jerusalem, were high places: which Solomon king of Israel had builded for Ashtoreth the abomination of the Zidonians, and for Chemosh the abomination of the Moabites, and for Milcom the abomination of the children of Ammon; of which See Gill on 3Kings 11:5, 3Kings 11:7. did the king defile; by casting unclean things into them. Rauwolff (r) says,"before Mount Zion toward the south, at the other side of the rivulet Kidron, lies the mount of transgression, called Mashith, 4Kings 23:13, this is higher and steeper than any hereabout; there you still see some old walls of habitations, wherein the concubines of Solomon did live;''and Mr. Maundrell (s) observes, that below the hill stands now a village called Siloe, where it is said he kept them. (q) Vid Adrichom. Theatrum T. S. p. 171. (r) Travels, par. 3. c. 4. p. 233. (s) Journey from Aleppo, &c. p. 102. John Wesley Corruption - The mount of olives, called the mount of corruption, for the gross idolatry there practiced. Which - Not the same individual altars; which doubtless either Solomon upon his repentance, or some other of Josiah's predecessors had taken away, but other altars built by Manasseh or Amon, which because erected by Solomon's example, and for the same use, and in the same place, are called by his name: this brand is left by the Holy Ghost upon his name and memory, as a just punishment of that abominable practice, and a mean to deter others from the like. Abomination - The idol, so called, because it was abominable, and made them abominable to God. Robert Jamieson, A. R. Fausset and David Brown the high places . . . which Solomon . . . had builded--(See on 3Kings 11:5). the right hand of the mount of corruption--The Mount of Olives is a hilly range on the east of Jerusalem. This range has three summits, of which the central one is the Mount of Corruption, so called from the idol temples built there, and of course the hill on the right hand denotes the southernmost peak. Josiah is said not to have destroyed, but only defiled, "the high places on the hill of corruption." It is most probable that Hezekiah had long before demolished the idolatrous temples erected there by Solomon but, as the superstitious people continued to regard the spot as consecrated ground, Josiah defiled it.
23:1423:14: եւ խորտակեաց զարձանսն, եւ կոտորեաց զանտառսն. եւ ելից զտեղիս նոցա ոսկերօք մարդկան։ 14 Նա խորտակեց արձանները, ջարդուփշուր արեց Աստարոթի կուռքերը եւ նրանց տեղում մարդկանց ոսկորներ լցրեց: 14 Եւ արձանները խորտակեց ու Աստարովթին կուռքերը կոտրտեց ու անոնց տեղը մարդու ոսկորներով լեցուց։ եւ խորտակեաց զարձանսն, եւ կոտորեաց ^[350]զանտառսն, եւ ելից զտեղիս նոցա ոսկերօք մարդկան: 23:14: եւ խորտակեաց զարձանսն, եւ կոտորեաց զանտառսն. եւ ելից զտեղիս նոցա ոսկերօք մարդկան։ 14 Նա խորտակեց արձանները, ջարդուփշուր արեց Աստարոթի կուռքերը եւ նրանց տեղում մարդկանց ոսկորներ լցրեց: 14 Եւ արձանները խորտակեց ու Աստարովթին կուռքերը կոտրտեց ու անոնց տեղը մարդու ոսկորներով լեցուց։ zohrab-1805▾ eastern-1994▾ western am▾	23:1423:14 и изломал статуи, и срубил дубравы, и наполнил место их костями человеческими. 23:14 καὶ και and; even συνέτριψεν συντριβω fracture; smash τὰς ο the στήλας στηλη and; even ἐξωλέθρευσεν εξολοθρευω utterly ruin τὰ ο the ἄλση αλσος and; even ἔπλησεν πληθω fill; fulfill τοὺς ο the τόπους τοπος place; locality αὐτῶν αυτος he; him ὀστέων οστεον bone ἀνθρώπων ανθρωπος person; human 23:14 וְ wᵊ וְ and שִׁבַּר֙ šibbˌar שׁבר break אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּצֵּבֹ֔ות mmaṣṣēvˈôṯ מַצֵּבָה massebe וַ wa וְ and יִּכְרֹ֖ת yyiḵrˌōṯ כרת cut אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֲשֵׁרִ֑ים ʔᵃšērˈîm אֲשֵׁרָה asherah וַ wa וְ and יְמַלֵּ֥א yᵊmallˌē מלא be full אֶת־ ʔeṯ- אֵת [object marker] מְקֹומָ֖ם mᵊqômˌām מָקֹום place עַצְמֹ֥ות ʕaṣmˌôṯ עֶצֶם bone אָדָֽם׃ ʔāḏˈām אָדָם human, mankind 23:14. et contrivit statuas et succidit lucos replevitque loca eorum ossibus mortuorumAnd he broke in pieces the statues, and cut down the groves: and he filled their places with the bones of dead men. 14. And he brake in pieces the pillars, and cut down the Asherim, and filled their places with the bones of men. And he brake in pieces the images, and cut down the groves, and filled their places with the bones of men: 23:14 и изломал статуи, и срубил дубравы, и наполнил место их костями человеческими. 23:14 καὶ και and; even συνέτριψεν συντριβω fracture; smash τὰς ο the στήλας στηλη and; even ἐξωλέθρευσεν εξολοθρευω utterly ruin τὰ ο the ἄλση αλσος and; even ἔπλησεν πληθω fill; fulfill τοὺς ο the τόπους τοπος place; locality αὐτῶν αυτος he; him ὀστέων οστεον bone ἀνθρώπων ανθρωπος person; human 23:14 וְ wᵊ וְ and שִׁבַּר֙ šibbˌar שׁבר break אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּצֵּבֹ֔ות mmaṣṣēvˈôṯ מַצֵּבָה massebe וַ wa וְ and יִּכְרֹ֖ת yyiḵrˌōṯ כרת cut אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֲשֵׁרִ֑ים ʔᵃšērˈîm אֲשֵׁרָה asherah וַ wa וְ and יְמַלֵּ֥א yᵊmallˌē מלא be full אֶת־ ʔeṯ- אֵת [object marker] מְקֹומָ֖ם mᵊqômˌām מָקֹום place עַצְמֹ֥ות ʕaṣmˌôṯ עֶצֶם bone אָדָֽם׃ ʔāḏˈām אָדָם human, mankind 23:14. et contrivit statuas et succidit lucos replevitque loca eorum ossibus mortuorum And he broke in pieces the statues, and cut down the groves: and he filled their places with the bones of dead men. 14. And he brake in pieces the pillars, and cut down the Asherim, and filled their places with the bones of men. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:14: Filled their places with the bones of men - This was allowed to be the utmost defilement to which any thing could be exposed. 4 Kings (2 Kings) 23:16 Albert Barnes: Notes on the Bible - 1834 23:14 The Law attached uncleanness to the "bones of men," no less than to actual corpses Num 19:16. We may gather from this and other passages Kg2 23:20; Kg1 13:2, that the Jews who rejected the Law were as firm believers in the defilement as those who adhered to the Law. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:14: he brake: Exo 23:24; Num 33:52; Deu 7:5, Deu 7:25, Deu 7:26; Ch2 34:3, Ch2 34:4; Mic 1:7 images: Heb. statues the bones of men: Kg2 23:16; Num 19:16, Num 19:18; Jer 8:1, Jer 8:2; Eze 39:12-16; Mat 23:27, Mat 23:28 John Gill And he brake in pieces the images,.... Of Ashtoreth, Chemosh, and Milcom, in the above high places; which as these high places had been rebuilt by Manasseh or Amon, so new images of these deities were placed there: and cut down the groves; in which they were set: and filled their places with the bones of men; of idolatrous priests and worshippers, buried in parts adjacent; these he dug up and scattered in the high places and groves to defile them, bones of the dead being by law unclean, Num 19:15. John Wesley Men - Of the idolatrous priests, which he caused to be taken out of their graves, 4Kings 23:18. As he carried the ashes of the images to the graves, to mingle them with dead mens bones, so he carried dead mens bones to the places where the images had been, that both ways idolatry might be rendered loathsome. Dead men and dead gods were indeed much alike, and fittest to go together. Robert Jamieson, A. R. Fausset and David Brown filled their places with the bones of men--Every monument of idolatry in his dominion he in like manner destroyed, and the places where they stood he defiled by strewing them with dead men's bones. The presence of a dead carcass rendered both persons and places unclean in the eyes both of Jews and heathens.
23:1523:15: Եւ զսեղանն որ ՚ի Բեթէլ զբարձր, զոր արար Յերոբովամ որդի Նաբատայ որ մեղոյցն զԻսրայէլ. եւ զա՛յն եւս սեղան զբարձր կործանեաց եւ խորտակեաց զքարինս նորա, եւ մանրեաց իբրեւ զփոշի, եւ այրեաց զանտառն[4053]։ [4053] Ոմանք. Եւ մանրեաց ՚ի փոշի։ 15 Բեթէլի բարձունքում գտնուող զոհասեղանը, որ պատրաստել էր Իսրայէլին մեղանչել տուող Նաբատի որդի Յերոբովամը, այս բարձր զոհասեղանը եւս կործանեց, նրա քարերը ջարդուփշուր անելով փոշու վերածեց, Աստարոթի կուռքերը այրեց: 15 Բեթէլին սեղանն ալ եւ Իսրայէլին մեղանչել տուող Նաբատեան Յերոբովամին շինած բարձր տեղը (այն սեղանն ու բարձր տեղն ալ) փլցուց եւ բարձր տեղը այրեց ու փոշի դարձուց ու Աստարովթին կուռքը այրեց։ Եւ զսեղանն որ ^[351]ի Բեթէլ զբարձր``, զոր արար Յերոբովամ որդի Նաբատայ որ մեղոյցն զԻսրայէլ, եւ զայն եւս ^[352]սեղան զբարձր կործանեաց եւ խորտակեաց զքարինս նորա``, եւ մանրեաց իբրեւ զփոշի, եւ այրեաց զանտառն: 23:15: Եւ զսեղանն որ ՚ի Բեթէլ զբարձր, զոր արար Յերոբովամ որդի Նաբատայ որ մեղոյցն զԻսրայէլ. եւ զա՛յն եւս սեղան զբարձր կործանեաց եւ խորտակեաց զքարինս նորա, եւ մանրեաց իբրեւ զփոշի, եւ այրեաց զանտառն[4053]։ [4053] Ոմանք. Եւ մանրեաց ՚ի փոշի։ 15 Բեթէլի բարձունքում գտնուող զոհասեղանը, որ պատրաստել էր Իսրայէլին մեղանչել տուող Նաբատի որդի Յերոբովամը, այս բարձր զոհասեղանը եւս կործանեց, նրա քարերը ջարդուփշուր անելով փոշու վերածեց, Աստարոթի կուռքերը այրեց: 15 Բեթէլին սեղանն ալ եւ Իսրայէլին մեղանչել տուող Նաբատեան Յերոբովամին շինած բարձր տեղը (այն սեղանն ու բարձր տեղն ալ) փլցուց եւ բարձր տեղը այրեց ու փոշի դարձուց ու Աստարովթին կուռքը այրեց։ zohrab-1805▾ eastern-1994▾ western am▾	23:1523:15 Также и жертвенник, который в Вефиле, высоту, устроенную Иеровоамом, сыном Наватовым, который ввел Израиля в грех,~--- также и жертвенник тот и высоту он разрушил, и сжег сию высоту, стер в прах, и сжег дубраву. 23:15 καί και and; even γε γε in fact τὸ ο the θυσιαστήριον θυσιαστηριον altar τὸ ο the ἐν εν in Βαιθηλ βαιθηλ the ὑψηλόν υψηλος high; lofty ὃ ος who; what ἐποίησεν ποιεω do; make Ιεροβοαμ ιεροβοαμ son Ναβατ ναβατ who; what ἐξήμαρτεν εξαμαρτανω the Ισραηλ ισραηλ.1 Israel καί και and; even γε γε in fact τὸ ο the θυσιαστήριον θυσιαστηριον altar ἐκεῖνο εκεινος that καὶ και and; even τὸ ο the ὑψηλὸν υψηλος high; lofty κατέσπασεν κατασπαω and; even συνέτριψεν συντριβω fracture; smash τοὺς ο the λίθους λιθος stone αὐτοῦ αυτος he; him καὶ και and; even ἐλέπτυνεν λεπτυνω into; for χοῦν χους.1 dust καὶ και and; even κατέκαυσεν κατακαιω burn up τὸ ο the ἄλσος αλσος glade 23:15 וְ wᵊ וְ and גַ֨ם ḡˌam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּזְבֵּ֜חַ mmizbˈēₐḥ מִזְבֵּחַ altar אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in בֵֽית־אֵ֗ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel הַ ha הַ the בָּמָה֙ bbāmˌoh בָּמָה high place אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֜ה ʕāśˈā עשׂה make יָרָבְעָ֤ם yārovʕˈām יָרָבְעָם Jeroboam בֶּן־ ben- בֵּן son נְבָט֙ nᵊvˌāṭ נְבָט Nebat אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הֶחֱטִ֣יא heḥᵉṭˈî חטא miss אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel גַּ֣ם gˈam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּזְבֵּ֧חַ mmizbˈēₐḥ מִזְבֵּחַ altar הַ ha הַ the ה֛וּא hˈû הוּא he וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּמָ֖ה bbāmˌoh בָּמָה high place נָתָ֑ץ nāṯˈāṣ נתץ break וַ wa וְ and יִּשְׂרֹ֧ף yyiśrˈōf שׂרף burn אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּמָ֛ה bbāmˈoh בָּמָה high place הֵדַ֥ק hēḏˌaq דקק crush לְ lᵊ לְ to עָפָ֖ר ʕāfˌār עָפָר dust וְ wᵊ וְ and שָׂרַ֥ף śārˌaf שׂרף burn אֲשֵׁרָֽה׃ ʔᵃšērˈā אֲשֵׁרָה asherah 23:15. insuper et altare quod erat in Bethel excelsum quod fecerat Hieroboam filius Nabath qui peccare fecit Israhel et altare illud et excelsum destruxit atque conbusit et comminuit in pulverem succenditque etiam lucumMoreover, the altar also that was at Bethel, and the high place, which Jeroboam, the son of Nabat, who made Israel to sin, had made: both the altar, and the high place, he broke down and burnt, and reduced to powder, and burnt the grove. 15. Moreover the altar that was at Beth-el, and the high place which Jeroboam the son of Nebat, who made Israel to sin, had made, even that altar and the high place he brake down; and he burned the high place and stamped it small to powder, and burned the Asherah. Moreover the altar that [was] at Beth- el, [and] the high place which Jeroboam the son of Nebat, who made Israel to sin, had made, both that altar and the high place he brake down, and burned the high place, [and] stamped [it] small to powder, and burned the grove: 23:15 Также и жертвенник, который в Вефиле, высоту, устроенную Иеровоамом, сыном Наватовым, который ввел Израиля в грех,~--- также и жертвенник тот и высоту он разрушил, и сжег сию высоту, стер в прах, и сжег дубраву. 23:15 καί και and; even γε γε in fact τὸ ο the θυσιαστήριον θυσιαστηριον altar τὸ ο the ἐν εν in Βαιθηλ βαιθηλ the ὑψηλόν υψηλος high; lofty ὃ ος who; what ἐποίησεν ποιεω do; make Ιεροβοαμ ιεροβοαμ son Ναβατ ναβατ who; what ἐξήμαρτεν εξαμαρτανω the Ισραηλ ισραηλ.1 Israel καί και and; even γε γε in fact τὸ ο the θυσιαστήριον θυσιαστηριον altar ἐκεῖνο εκεινος that καὶ και and; even τὸ ο the ὑψηλὸν υψηλος high; lofty κατέσπασεν κατασπαω and; even συνέτριψεν συντριβω fracture; smash τοὺς ο the λίθους λιθος stone αὐτοῦ αυτος he; him καὶ και and; even ἐλέπτυνεν λεπτυνω into; for χοῦν χους.1 dust καὶ και and; even κατέκαυσεν κατακαιω burn up τὸ ο the ἄλσος αλσος glade 23:15 וְ wᵊ וְ and גַ֨ם ḡˌam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּזְבֵּ֜חַ mmizbˈēₐḥ מִזְבֵּחַ altar אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in בֵֽית־אֵ֗ל vˈêṯ-ʔˈēl בֵּית אֵל Bethel הַ ha הַ the בָּמָה֙ bbāmˌoh בָּמָה high place אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֜ה ʕāśˈā עשׂה make יָרָבְעָ֤ם yārovʕˈām יָרָבְעָם Jeroboam בֶּן־ ben- בֵּן son נְבָט֙ nᵊvˌāṭ נְבָט Nebat אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הֶחֱטִ֣יא heḥᵉṭˈî חטא miss אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel גַּ֣ם gˈam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּזְבֵּ֧חַ mmizbˈēₐḥ מִזְבֵּחַ altar הַ ha הַ the ה֛וּא hˈû הוּא he וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּמָ֖ה bbāmˌoh בָּמָה high place נָתָ֑ץ nāṯˈāṣ נתץ break וַ wa וְ and יִּשְׂרֹ֧ף yyiśrˈōf שׂרף burn אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּמָ֛ה bbāmˈoh בָּמָה high place הֵדַ֥ק hēḏˌaq דקק crush לְ lᵊ לְ to עָפָ֖ר ʕāfˌār עָפָר dust וְ wᵊ וְ and שָׂרַ֥ף śārˌaf שׂרף burn אֲשֵׁרָֽה׃ ʔᵃšērˈā אֲשֵׁרָה asherah 23:15. insuper et altare quod erat in Bethel excelsum quod fecerat Hieroboam filius Nabath qui peccare fecit Israhel et altare illud et excelsum destruxit atque conbusit et comminuit in pulverem succenditque etiam lucum Moreover, the altar also that was at Bethel, and the high place, which Jeroboam, the son of Nabat, who made Israel to sin, had made: both the altar, and the high place, he broke down and burnt, and reduced to powder, and burnt the grove. 15. Moreover the altar that was at Beth-el, and the high place which Jeroboam the son of Nebat, who made Israel to sin, had made, even that altar and the high place he brake down; and he burned the high place and stamped it small to powder, and burned the Asherah. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 15-20: Окончив очищение Иудейского царства от всех остатков незаконного культа и чистого идолослужения, Иосия совершает подобное же очищение и в пределах прежнего израильского культа, прежде всего и главным образом в центре культа тельцов - в Вефиле (ср. 3: Цар. XII:29: сл.), причем во всей точности и даже подробностях оправдалось предсказание известного иудейского пророка о судьбе вефильского культа и жрецов его (3: Цар. XIII:1: и дал.), предсказание, произнесенное за три с лишком века. Слова 16б, поставленные в русском переводе в скобках, - позднейшая глосса 70-ти. Казнь жрецов вефильских (сообразно закону, Втор. XIII:5; XVII:2-5), как и вся реформаторская деятельность Иосии в пределах бывшего Израильского царства, предполагает, что власти Ассирии над этой страной в данное время почти вовсе не существовало, и это давало возможность царям иудейским (Езекии, 2: Пар. XXX:1: и Иосии, 2: Пар. XXXIV:6) действовать на израильской территории, хотя и населенной, наряду с израильтянами, и многими пришлыми племенами (XVII:21: сл.), как на части своего государства. По Талмуду, пророк Иеремия содействовал возвращению к Богу многих из населения десятиколенного царства (Megilla, 146). Albert Barnes: Notes on the Bible - 1834 23:15 And burned the high place - This "high place" is to be distinguished from the altar and the grove (אשׁרה 'ă shê râ h). It may have been a shrine or tabernacle, either standing by itself or else covering the "grove" (Kg2 23:7 note; Kg1 14:23 note). As it was "stamped small to powder," it must have been made either of metal or stone. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:15: the altar: Kg2 10:31; Kg1 12:28-33, Kg1 14:16, Kg1 15:30, Kg1 21:22 stamped: Kg2 23:6 Geneva 1599 Moreover (n) the altar that [was] at Bethel, [and] the high place which Jeroboam the son of Nebat, who made Israel to sin, had made, both that altar and the high place he brake down, and burned the high place, [and] stamped [it] small to powder, and burned the grove. (n) Which Jeroboam had built in Israel, (3Kings 12:28-29). John Gill Moreover, the altar that was at Bethel, and the high place which Jeroboam the son of Nebat, who made Israel to sin, had made. For the worship of the calf there: both that altar, and the high place, he brake down; according to an ancient prophecy of the man of God, 3Kings 13:3 and of Amos in later times, Amos 9:1. and burnt the high place, and stamped it small to powder; that there might be no remains of it: and burnt the grove; either the grove of trees on it, or the idol that was in it. John Wesley Beth - el - Probably this city was now under the kingdom of Judah, to which it was added by Abijah long since. And it is probable, since the ten tribes were carried away, many cities had put themselves under the protection of Judah. The golden calf, it seems, was gone; but Josiah would leave no remains of that idolatry. Robert Jamieson, A. R. Fausset and David Brown Moreover the altar that was at Beth-el, &c.--Not satisfied with the removal of every vestige of idolatry from his own dominion, this zealous iconoclast made a tour of inspection through the cities of Samaria and all the territory formerly occupied by the ten tribes, destroying the altars and temples of the high places, consigning the Asherim to the flames, putting to death the priests of the high places, and showing his horror at idolatry by ransacking the sepulchers of idolatrous priests, and strewing the burnt ashes of their bones upon the altars before he demolished them.
23:1623:16: Եւ հայեցաւ Յովսիա, եւ ետե՛ս զգերեզմանս որ ՚ի քաղաքին. եւ առաքեաց եւ ա՛ռ զոսկերս ՚ի գերեզմանացն՝ եւ այրեաց ՚ի վերայ սեղանոյն, եւ պղծեաց զնա ըստ բանին Տեառն, զոր խօսեցաւ այրն Աստուծոյ, մինչեւ կայր Յերոբովամ ՚ի տօնին ՚ի վերայ սեղանոյն։ Եւ դարձոյց զաչս իւր ՚ի գերեզման առնն Աստուծոյ որ խօսեցաւ զբանս զայսոսիկ[4054]. [4054] ՚Ի լուս՛՛. ՚ի վերայ՝ ՚ի քաղաքին. նշանակի՝ Սիմ. ՚ի լերինն։ Ոմանք. Մինչ կայր Յերոբովամ։ 16 Յոսիան հայեացքը շուռ տուեց ու տեսաւ քաղաքում եղած գերեզմանները, մարդ ուղարկեց, գերեզմաններից ոսկորները հանեց ու զոհասեղանի վրայ այրելով՝ պղծեց դրանք, ըստ Տիրոջ խօսքի, որ ասել էր Աստծու մարդը, երբ Յերոբովամը տօնի ժամանակ կանգնած էր զոհասեղանի մօտ: Նա աչքերը յառեց Աստծու մարդու գերեզմանին, որը խօսել էր այս բաների մասին, 16 Յովսիան դարձաւ ու հոն լերանը վրայի գերեզմանները տեսաւ։ Մարդ ղրկեց, գերեզմաններուն մէջի ոսկորները առաւ ու սեղանին վրայ այրելով ջնջեց, Տէրոջը խօսքին համեմատ, որ այս բաները խօսող Աստուծոյ մարդը բարձր ձայնով ըսեր էր։ Եւ հայեցաւ Յովսիա եւ ետես զգերեզմանս որ ^[353]ի քաղաքին, եւ առաքեաց եւ առ զոսկերս ի գերեզմանացն եւ այրեաց ի վերայ սեղանոյն, եւ պղծեաց զնա ըստ բանին Տեառն, զոր խօսեցաւ այրն Աստուծոյ ^[354]մինչեւ կայր Յերոբովամ ի տօնին ի վերայ սեղանոյն: Եւ դարձոյց զաչս իւր ի գերեզման առնն Աստուծոյ`` որ խօսեցաւ զբանս զայսոսիկ: 23:16: Եւ հայեցաւ Յովսիա, եւ ետե՛ս զգերեզմանս որ ՚ի քաղաքին. եւ առաքեաց եւ ա՛ռ զոսկերս ՚ի գերեզմանացն՝ եւ այրեաց ՚ի վերայ սեղանոյն, եւ պղծեաց զնա ըստ բանին Տեառն, զոր խօսեցաւ այրն Աստուծոյ, մինչեւ կայր Յերոբովամ ՚ի տօնին ՚ի վերայ սեղանոյն։ Եւ դարձոյց զաչս իւր ՚ի գերեզման առնն Աստուծոյ որ խօսեցաւ զբանս զայսոսիկ[4054]. [4054] ՚Ի լուս՛՛. ՚ի վերայ՝ ՚ի քաղաքին. նշանակի՝ Սիմ. ՚ի լերինն։ Ոմանք. Մինչ կայր Յերոբովամ։ 16 Յոսիան հայեացքը շուռ տուեց ու տեսաւ քաղաքում եղած գերեզմանները, մարդ ուղարկեց, գերեզմաններից ոսկորները հանեց ու զոհասեղանի վրայ այրելով՝ պղծեց դրանք, ըստ Տիրոջ խօսքի, որ ասել էր Աստծու մարդը, երբ Յերոբովամը տօնի ժամանակ կանգնած էր զոհասեղանի մօտ: Նա աչքերը յառեց Աստծու մարդու գերեզմանին, որը խօսել էր այս բաների մասին, 16 Յովսիան դարձաւ ու հոն լերանը վրայի գերեզմանները տեսաւ։ Մարդ ղրկեց, գերեզմաններուն մէջի ոսկորները առաւ ու սեղանին վրայ այրելով ջնջեց, Տէրոջը խօսքին համեմատ, որ այս բաները խօսող Աստուծոյ մարդը բարձր ձայնով ըսեր էր։ zohrab-1805▾ eastern-1994▾ western am▾	23:1623:16 И взглянул Иосия и увидел могилы, которые {были} там на горе, и послал и взял кости из могил, и сжег на жертвеннике, и осквернил его по слову Господню, которое провозгласил человек Божий, предрекший события сии, [когда Иеровоам, во время праздника, стоял пред жертвенником. Потом, обратившись, увидел могилу человека Божия, предрекшего сии события,] 23:16 καὶ και and; even ἐξένευσεν εκνευω vanish Ιωσιας ιωσιας Iōsias; Iosias καὶ και and; even εἶδεν οραω view; see τοὺς ο the τάφους ταφος grave τοὺς ο the ὄντας ειμι be ἐκεῖ εκει there ἐν εν in τῇ ο the πόλει πολις city καὶ και and; even ἀπέστειλεν αποστελλω send off / away καὶ και and; even ἔλαβεν λαμβανω take; get τὰ ο the ὀστᾶ οστεον bone ἐκ εκ from; out of τῶν ο the τάφων ταφος grave καὶ και and; even κατέκαυσεν κατακαιω burn up ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar καὶ και and; even ἐμίανεν μιαινω taint; defile αὐτὸ αυτος he; him κατὰ κατα down; by τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master ὃ ος who; what ἐλάλησεν λαλεω talk; speak ὁ ο the ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God ἐν εν in τῷ ο the ἑστάναι ιστημι stand; establish Ιεροβοαμ ιεροβοαμ in τῇ ο the ἑορτῇ εορτη festival; feast ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar καὶ και and; even ἐπιστρέψας επιστρεφω turn around; return ἦρεν αιρω lift; remove τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτοῦ αυτος he; him ἐπὶ επι in; on τὸν ο the τάφον ταφος grave τοῦ ο the ἀνθρώπου ανθρωπος person; human τοῦ ο the θεοῦ θεος God τοῦ ο the λαλήσαντος λαλεω talk; speak τοὺς ο the λόγους λογος word; log τούτους ουτος this; he 23:16 וַ wa וְ and יִּ֣פֶן yyˈifen פנה turn יֹאשִׁיָּ֗הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah וַ wa וְ and יַּ֨רְא yyˌar ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קְּבָרִ֤ים qqᵊvārˈîm קֶבֶר grave אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁם֙ šˌām שָׁם there בָּ bā בְּ in † הַ the הָ֔ר hˈār הַר mountain וַ wa וְ and יִּשְׁלַ֗ח yyišlˈaḥ שׁלח send וַ wa וְ and יִּקַּ֤ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the עֲצָמֹות֙ ʕᵃṣāmôṯ עֶצֶם bone מִן־ min- מִן from הַ ha הַ the קְּבָרִ֔ים qqᵊvārˈîm קֶבֶר grave וַ wa וְ and יִּשְׂרֹ֥ף yyiśrˌōf שׂרף burn עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar וַֽ wˈa וְ and יְטַמְּאֵ֑הוּ yᵊṭammᵊʔˈēhû טמא be unclean כִּ ki כְּ as דְבַ֣ר ḏᵊvˈar דָּבָר word יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] קָרָא֙ qārˌā קרא call אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] קָרָ֔א qārˈā קרא call אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these 23:16. et conversus Iosias vidit ibi sepulchra quae erant in monte misitque et tulit ossa de sepulchris et conbusit ea super altare et polluit illud iuxta verbum Domini quod locutus est vir Dei qui praedixerat verba haecAnd as Josias turned himself, he saw there the sepulchres that were in the mount: and he sent and took the bones out of the sepulchres, and burnt them upon the altar, and defiled it according to the word of the Lord, which the man of God spoke, who had foretold these things. 16. And as Josiah turned himself, he spied the sepulchres that were there in the mount; and he sent, and took the bones out of the sepulchres, and burned them upon the altar, and defiled it, according to the word of the LORD which the man of God proclaimed, who proclaimed these things. And as Josiah turned himself, he spied the sepulchres that [were] there in the mount, and sent, and took the bones out of the sepulchres, and burned [them] upon the altar, and polluted it, according to the word of the LORD which the man of God proclaimed, who proclaimed these words: 23:16 И взглянул Иосия и увидел могилы, которые {были} там на горе, и послал и взял кости из могил, и сжег на жертвеннике, и осквернил его по слову Господню, которое провозгласил человек Божий, предрекший события сии, [когда Иеровоам, во время праздника, стоял пред жертвенником. Потом, обратившись, увидел могилу человека Божия, предрекшего сии события,] 23:16 καὶ και and; even ἐξένευσεν εκνευω vanish Ιωσιας ιωσιας Iōsias; Iosias καὶ και and; even εἶδεν οραω view; see τοὺς ο the τάφους ταφος grave τοὺς ο the ὄντας ειμι be ἐκεῖ εκει there ἐν εν in τῇ ο the πόλει πολις city καὶ και and; even ἀπέστειλεν αποστελλω send off / away καὶ και and; even ἔλαβεν λαμβανω take; get τὰ ο the ὀστᾶ οστεον bone ἐκ εκ from; out of τῶν ο the τάφων ταφος grave καὶ και and; even κατέκαυσεν κατακαιω burn up ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar καὶ και and; even ἐμίανεν μιαινω taint; defile αὐτὸ αυτος he; him κατὰ κατα down; by τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master ὃ ος who; what ἐλάλησεν λαλεω talk; speak ὁ ο the ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God ἐν εν in τῷ ο the ἑστάναι ιστημι stand; establish Ιεροβοαμ ιεροβοαμ in τῇ ο the ἑορτῇ εορτη festival; feast ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar καὶ και and; even ἐπιστρέψας επιστρεφω turn around; return ἦρεν αιρω lift; remove τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτοῦ αυτος he; him ἐπὶ επι in; on τὸν ο the τάφον ταφος grave τοῦ ο the ἀνθρώπου ανθρωπος person; human τοῦ ο the θεοῦ θεος God τοῦ ο the λαλήσαντος λαλεω talk; speak τοὺς ο the λόγους λογος word; log τούτους ουτος this; he 23:16 וַ wa וְ and יִּ֣פֶן yyˈifen פנה turn יֹאשִׁיָּ֗הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah וַ wa וְ and יַּ֨רְא yyˌar ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קְּבָרִ֤ים qqᵊvārˈîm קֶבֶר grave אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁם֙ šˌām שָׁם there בָּ bā בְּ in † הַ the הָ֔ר hˈār הַר mountain וַ wa וְ and יִּשְׁלַ֗ח yyišlˈaḥ שׁלח send וַ wa וְ and יִּקַּ֤ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the עֲצָמֹות֙ ʕᵃṣāmôṯ עֶצֶם bone מִן־ min- מִן from הַ ha הַ the קְּבָרִ֔ים qqᵊvārˈîm קֶבֶר grave וַ wa וְ and יִּשְׂרֹ֥ף yyiśrˌōf שׂרף burn עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar וַֽ wˈa וְ and יְטַמְּאֵ֑הוּ yᵊṭammᵊʔˈēhû טמא be unclean כִּ ki כְּ as דְבַ֣ר ḏᵊvˈar דָּבָר word יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] קָרָא֙ qārˌā קרא call אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] קָרָ֔א qārˈā קרא call אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these 23:16. et conversus Iosias vidit ibi sepulchra quae erant in monte misitque et tulit ossa de sepulchris et conbusit ea super altare et polluit illud iuxta verbum Domini quod locutus est vir Dei qui praedixerat verba haec And as Josias turned himself, he saw there the sepulchres that were in the mount: and he sent and took the bones out of the sepulchres, and burnt them upon the altar, and defiled it according to the word of the Lord, which the man of God spoke, who had foretold these things. 16. And as Josiah turned himself, he spied the sepulchres that were there in the mount; and he sent, and took the bones out of the sepulchres, and burned them upon the altar, and defiled it, according to the word of the LORD which the man of God proclaimed, who proclaimed these things. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:16: And as Josiah turned himself - This verse is much more complete in the Septuagint, and in the Hexaplar Syriac version at Paris. I shall give the whole, making a distinction where, in those versions, any thing is added: "And as Josiah turned himself, he spied the sepulchres that were there in the mount, and sent and took the bones out of the sepulchres, and burnt them upon the altar, and polluted it: according to the word of the Lord which the man of God proclaimed [when Jeroboam stood by the altar at the feast. And turning about, he cast his eyes on the sepulcher of the man of God] who proclaimed these words." See Kg1 13:2 (note), where these things were predicted, and see the notes there. 4 Kings (2 Kings) 23:17 Albert Barnes: Notes on the Bible - 1834 23:16 To burn human bones was contrary to all the ordinary Jewish feelings with respect to the sanctity of the sepulchre, and had even been denounced as a sin of a heinous character when committed by a king of Moab Amo 2:1. Joshua did it, because justified by the divine command (marginal reference). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:16: burned: Kg1 13:1, Kg1 13:2, Kg1 13:32; Mat 24:35; Joh 10:35 who proclaimed: The Septuagint and Hexaplar Syriac at Paris insert, "when Jeroboam stood by the altar at the feast. And turning about, he cast his eyes on the sepulchre of the man of God" - Geneva 1599 And as Josiah turned himself, he spied the sepulchres that [were] there in the mount, and sent, and took the bones out of the sepulchres, and burned [them] upon the altar, and polluted it, according to the word of the LORD which the (o) man of God proclaimed, who proclaimed these words. (o) According to the prophecy of Iddo, (3Kings 13:2). John Gill And as Josiah turned himself,.... From the high place, and the altar at Bethel; for he not only gave orders for the destroying of idolatrous places and idols, but he saw them executed himself: he spied the sepulchres that were there in the mount; the graves of idolatrous priests and worshippers, who chose to be buried near those places of idolatry; nor was it unusual for persons to be buried on hills and mountains, see Josh 24:30 and this was a custom in other nations formerly (t), particularly among the Indians (u) now, who in many things agree with the Jews: and sent and took the bones out of the sepulchres, and burnt them upon the altar; where they had sacrificed to idols: and polluted it; with their bones, which, according to the law, were defiling, and which was done in contempt of their idolatrous worship there: according to the word of the Lord which the man of God proclaimed, who proclaimed these words; or things; foretold that such a king by name would arise, and burn men's bones upon the altar, and which had been foretold more than three hundred and fifty years before this time. (t) Vid. Servium in Virgil. Aeneid. 11. ver 849. "fuit ingens monte sub alto". (u) Manasseh ben Israel Spes Israelis. sect 6. p. 29. John Wesley Himself - Josiah's care and zeal was so great, that he would not trust his officers with these things, but would see them done with his own eyes. These words - Three hundred years before it was done. Robert Jamieson, A. R. Fausset and David Brown according to the word of the Lord which the man of God proclaimed, &c.--In carrying on these proceedings, Josiah was prompted by his own intense hatred of idolatry. But it is remarkable that this act was predicted three hundred twenty-six years before his birth, and his name also was expressly mentioned, as well as the very place where it should be done (3Kings 13:2). This is one of the most most remarkable prophecies in the Bible.
23:1723:17: եւ ասէ. Զի՞նչ է կոթողն այն զոր ես տեսանեմ։ Եւ ասեն ցնա արք քաղաքին. Ա՛յրն Աստուծոյ է՝ որ եկն ՚ի Յուդայ, եւ բարբառեցաւ զբանս զայսոսիկ ՚ի վերայ սեղանոյն Բեթելայ։ 17 եւ ասաց. «Այս ի՞նչ կոթող է, որ տեսնում եմ»: Քաղաքի մարդիկ ասացին. «Աստծու մարդու գերեզմանն է, որ եկաւ Յուդայի երկրից եւ Բեթէլի այս զոհասեղանի մասին այդ բաներն ասաց»: 17 Թագաւորը ըսաւ. «Ի՞նչ պիտի ըլլայ այս կոթողը, որ ես կը տեսնեմ»։ Քաղաքին մարդիկը անոր ըսին. «Անիկա Աստուծոյ մարդուն գերեզմանն է, որ Յուդայէն եկաւ ու Բեթէլի սեղանին վրայ այս քու ըրած բաներդ խօսեցաւ»։ եւ ասէ. Զի՞նչ է կոթողն այն զոր ես տեսանեմ: Եւ ասեն ցնա արք քաղաքին. ^[355]Այրն Աստուծոյ է`` որ եկն ի Յուդայ, եւ բարբառեցաւ զբանս ^[356]զայսոսիկ ի վերայ սեղանոյն Բեթելայ: 23:17: եւ ասէ. Զի՞նչ է կոթողն այն զոր ես տեսանեմ։ Եւ ասեն ցնա արք քաղաքին. Ա՛յրն Աստուծոյ է՝ որ եկն ՚ի Յուդայ, եւ բարբառեցաւ զբանս զայսոսիկ ՚ի վերայ սեղանոյն Բեթելայ։ 17 եւ ասաց. «Այս ի՞նչ կոթող է, որ տեսնում եմ»: Քաղաքի մարդիկ ասացին. «Աստծու մարդու գերեզմանն է, որ եկաւ Յուդայի երկրից եւ Բեթէլի այս զոհասեղանի մասին այդ բաներն ասաց»: 17 Թագաւորը ըսաւ. «Ի՞նչ պիտի ըլլայ այս կոթողը, որ ես կը տեսնեմ»։ Քաղաքին մարդիկը անոր ըսին. «Անիկա Աստուծոյ մարդուն գերեզմանն է, որ Յուդայէն եկաւ ու Բեթէլի սեղանին վրայ այս քու ըրած բաներդ խօսեցաւ»։ zohrab-1805▾ eastern-1994▾ western am▾	23:1723:17 и сказал {Иосия}: что это за памятник, который я вижу? И сказали ему жители города: {это} могила человека Божия, который приходил из Иудеи и провозгласил о том, что ты делаешь над жертвенником Вефильским. 23:17 καὶ και and; even εἶπεν επω say; speak τί τις.1 who?; what? τὸ ο the σκόπελον σκοπελον that ὃ ος who; what ἐγὼ εγω I ὁρῶ οραω view; see καὶ και and; even εἶπον επω say; speak αὐτῷ αυτος he; him οἱ ο the ἄνδρες ανηρ man; husband τῆς ο the πόλεως πολις city ὁ ο the ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God ἐστιν ειμι be ὁ ο the ἐξεληλυθὼς εξερχομαι come out; go out ἐξ εκ from; out of Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐπικαλεσάμενος επικαλεω invoke; nickname τοὺς ο the λόγους λογος word; log τούτους ουτος this; he οὓς ος who; what ἐπεκαλέσατο επικαλεω invoke; nickname ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar Βαιθηλ βαιθηλ Baithēl; Vethil 23:17 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say מָ֚ה ˈmā מָה what הַ ha הַ the צִּיּ֣וּן ṣṣiyyˈûn צִיּוּן signpost הַ ha הַ the לָּ֔ז llˈāz לָז this there אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אֲנִ֣י ʔᵃnˈî אֲנִי i רֹאֶ֑ה rōʔˈeh ראה see וַ wa וְ and יֹּאמְר֨וּ yyōmᵊrˌû אמר say אֵלָ֜יו ʔēlˈāʸw אֶל to אַנְשֵׁ֣י ʔanšˈê אִישׁ man הָ hā הַ the עִ֗יר ʕˈîr עִיר town הַ ha הַ the קֶּ֤בֶר qqˈever קֶבֶר grave אִישׁ־ ʔîš- אִישׁ man הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֣א bˈā בוא come מִֽ mˈi מִן from יהוּדָ֔ה yhûḏˈā יְהוּדָה Judah וַ wa וְ and יִּקְרָ֗א yyiqrˈā קרא call אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֤ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֔יתָ ʕāśˈîṯā עשׂה make עַ֖ל ʕˌal עַל upon הַ ha הַ the מִּזְבַּ֥ח mmizbˌaḥ מִזְבֵּחַ altar בֵּֽית־אֵֽל׃ bˈêṯ-ʔˈēl בֵּית אֵל Bethel 23:17. et ait quis est titulus ille quem video responderuntque ei cives illius urbis sepulchrum est hominis Dei qui venit de Iuda et praedixit verba haec quae fecisti super altare BethelAnd he said: What is that monument which I see? And the men of that city answered: It is the sepulchre of the man of God, who came from Juda, and foretold these things which thou hast done upon the altar of Bethel. 17. Then he said, What monument is that which I see? And the men of the city told him, It is the sepulchre of the man of God, which came from Judah, and proclaimed these things that thou hast done against the altar of Beth-el. Then he said, What title [is] that that I see? And the men of the city told him, [It is] the sepulchre of the man of God, which came from Judah, and proclaimed these things that thou hast done against the altar of Beth- el: 23:17 и сказал {Иосия}: что это за памятник, который я вижу? И сказали ему жители города: {это} могила человека Божия, который приходил из Иудеи и провозгласил о том, что ты делаешь над жертвенником Вефильским. 23:17 καὶ και and; even εἶπεν επω say; speak τί τις.1 who?; what? τὸ ο the σκόπελον σκοπελον that ὃ ος who; what ἐγὼ εγω I ὁρῶ οραω view; see καὶ και and; even εἶπον επω say; speak αὐτῷ αυτος he; him οἱ ο the ἄνδρες ανηρ man; husband τῆς ο the πόλεως πολις city ὁ ο the ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God ἐστιν ειμι be ὁ ο the ἐξεληλυθὼς εξερχομαι come out; go out ἐξ εκ from; out of Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐπικαλεσάμενος επικαλεω invoke; nickname τοὺς ο the λόγους λογος word; log τούτους ουτος this; he οὓς ος who; what ἐπεκαλέσατο επικαλεω invoke; nickname ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar Βαιθηλ βαιθηλ Baithēl; Vethil 23:17 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say מָ֚ה ˈmā מָה what הַ ha הַ the צִּיּ֣וּן ṣṣiyyˈûn צִיּוּן signpost הַ ha הַ the לָּ֔ז llˈāz לָז this there אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אֲנִ֣י ʔᵃnˈî אֲנִי i רֹאֶ֑ה rōʔˈeh ראה see וַ wa וְ and יֹּאמְר֨וּ yyōmᵊrˌû אמר say אֵלָ֜יו ʔēlˈāʸw אֶל to אַנְשֵׁ֣י ʔanšˈê אִישׁ man הָ hā הַ the עִ֗יר ʕˈîr עִיר town הַ ha הַ the קֶּ֤בֶר qqˈever קֶבֶר grave אִישׁ־ ʔîš- אִישׁ man הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֣א bˈā בוא come מִֽ mˈi מִן from יהוּדָ֔ה yhûḏˈā יְהוּדָה Judah וַ wa וְ and יִּקְרָ֗א yyiqrˈā קרא call אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֤ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֔יתָ ʕāśˈîṯā עשׂה make עַ֖ל ʕˌal עַל upon הַ ha הַ the מִּזְבַּ֥ח mmizbˌaḥ מִזְבֵּחַ altar בֵּֽית־אֵֽל׃ bˈêṯ-ʔˈēl בֵּית אֵל Bethel 23:17. et ait quis est titulus ille quem video responderuntque ei cives illius urbis sepulchrum est hominis Dei qui venit de Iuda et praedixit verba haec quae fecisti super altare Bethel And he said: What is that monument which I see? And the men of that city answered: It is the sepulchre of the man of God, who came from Juda, and foretold these things which thou hast done upon the altar of Bethel. 17. Then he said, What monument is that which I see? And the men of the city told him, It is the sepulchre of the man of God, which came from Judah, and proclaimed these things that thou hast done against the altar of Beth-el. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:17: What title is that - There was either a stone, an image, or an inscription here: the old prophet no doubt took care to have the place made sufficiently remarkable. 4 Kings (2 Kings) 23:18 Albert Barnes: Notes on the Bible - 1834 23:17 What title is that? - Rather, "What pillar is that?" The word in the original indicates a short stone pillar, which was set up either as a way-mark Jer 31:21, or as a sepulchral monument Gen 35:20; Eze 39:15. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:17: It is the sepulchre: Kg1 13:1, Kg1 13:30, Kg1 13:31 John Gill Then he said, what title is that that I see?.... A high and large monument over a grave, with an inscription on it, more remarkable than any of the rest, which made Josiah take notice of it; and the Jews have a tradition, as Kimchi observes, that on one side of the grave grew nettles and thistles, and on the other side odoriferous herbs; which is not to be depended on; but what he further observes may be right, that the old prophet, as he gave orders to his sons to lay his body in the same grave with the man of God, believing his words would be fulfilled, so he likewise gave orders to have a distinguished monument or pillar erected over the grave; and which people in later times took care to support, in memory of the man of God, that thereby it might be known; by which means not only the bones of the man of God were preserved from being burnt, but those of the old prophet also, buried with him: and the men of the city told him, it is the sepulchre of the man of God, which came from Judah, and proclaimed these things that thou hast done against the altar of Bethel; see 3Kings 13:1. Robert Jamieson, A. R. Fausset and David Brown What title is that that I see?--The king's attention probably, had been arrested by a tombstone more conspicuous than the rest around it, bearing on an inscription the name of him that lay beneath; and this prompted his curiosity to make the inquiry. the men of the city--not the Assyrian colonists--for they could know nothing about the ancient transactions of the place--but some of the old people who had been allowed to remain, and perhaps the tomb itself might not then have been discoverable, through the effects of time and neglect, had not some "Old Mortality" garnished the sepulcher of the righteous.
23:1823:18: Եւ ասէ. Թո՛յլ տուք զայն՝ մի՛ ոք շարժեսցէ զոսկերս նորա։ Եւ գտա՛ն ոսկերք նորա ընդ ոսկերս մարգարէին եկելոյ ՚ի Սամարիայ[4055]։ [4055] ՚Ի լուս՛՛. Եկելոյ ՚ի Սամարեայ. համաձայն ոմանց ՚ի բնաբ՛՛։ 18 Յոսիան ասաց. «Ձեռք մի՛ տուէք, ոչ ոք թող տեղահան չանի նրա ոսկորները»: Նրա ոսկորները Սամարիայից եկած մարգարէի ոսկորների հետ էին թաղուած: 18 Թագաւորը ըսաւ. «Զանիկա թողուցէք, անոր ոսկորները մարդ մը տեղէն թող չշարժէ»։ Ուստի անոր ոսկորները Սամարիայէն եկող մարգարէին ոսկորներուն հետ թողուցին։ Եւ ասէ. Թոյլ տուք զայն, մի՛ ոք շարժեսցէ զոսկերս նորա: Եւ ^[357]գտան ոսկերք`` նորա ընդ ոսկերս մարգարէին եկելոյ ի Սամարիայ: 23:18: Եւ ասէ. Թո՛յլ տուք զայն՝ մի՛ ոք շարժեսցէ զոսկերս նորա։ Եւ գտա՛ն ոսկերք նորա ընդ ոսկերս մարգարէին եկելոյ ՚ի Սամարիայ[4055]։ [4055] ՚Ի լուս՛՛. Եկելոյ ՚ի Սամարեայ. համաձայն ոմանց ՚ի բնաբ՛՛։ 18 Յոսիան ասաց. «Ձեռք մի՛ տուէք, ոչ ոք թող տեղահան չանի նրա ոսկորները»: Նրա ոսկորները Սամարիայից եկած մարգարէի ոսկորների հետ էին թաղուած: 18 Թագաւորը ըսաւ. «Զանիկա թողուցէք, անոր ոսկորները մարդ մը տեղէն թող չշարժէ»։ Ուստի անոր ոսկորները Սամարիայէն եկող մարգարէին ոսկորներուն հետ թողուցին։ zohrab-1805▾ eastern-1994▾ western am▾	23:1823:18 И сказал он: оставьте его в покое, никто не трогай костей его. И сохранили кости его и кости пророка, который приходил из Самарии. 23:18 καὶ και and; even εἶπεν επω say; speak ἄφετε αφιημι dismiss; leave αὐτό αυτος he; him ἀνὴρ ανηρ man; husband μὴ μη not κινησάτω κινεω stir; shake τὰ ο the ὀστᾶ οστεον bone αὐτοῦ αυτος he; him καὶ και and; even ἐρρύσθησαν ρυομαι rescue τὰ ο the ὀστᾶ οστεον bone αὐτοῦ αυτος he; him μετὰ μετα with; amid τῶν ο the ὀστῶν οστεον bone τοῦ ο the προφήτου προφητης prophet τοῦ ο the ἥκοντος ηκω here ἐκ εκ from; out of Σαμαρείας σαμαρεια Samareia; Samaria 23:18 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say הַנִּ֣יחוּ hannˈîḥû נוח settle לֹ֔ו lˈô לְ to אִ֖ישׁ ʔˌîš אִישׁ man אַל־ ʔal- אַל not יָנַ֣ע yānˈaʕ נוע quiver עַצְמֹתָ֑יו ʕaṣmōṯˈāʸw עֶצֶם bone וַֽ wˈa וְ and יְמַלְּטוּ֙ yᵊmallᵊṭˌû מלט escape עַצְמֹתָ֔יו ʕaṣmōṯˈāʸw עֶצֶם bone אֵ֚ת ˈʔēṯ אֵת together with עַצְמֹ֣ות ʕaṣmˈôṯ עֶצֶם bone הַ ha הַ the נָּבִ֔יא nnāvˈî נָבִיא prophet אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֖א bˌā בוא come מִ mi מִן from שֹּׁמְרֹֽון׃ ššōmᵊrˈôn שֹׁמְרֹון Samaria 23:18. et ait dimittite eum nemo commoveat ossa eius et intacta manserunt ossa illius cum ossibus prophetae qui venerat de SamariaAnd he said: Let him alone, let no man move his bones. So his bones were left untouched with the bones of the prophet, that came out of Samaria. 18. And he said, Let him be; let no man move his bones. So they let his bones alone, with the bones of the prophet that came out of Samaria. And he said, Let him alone; let no man move his bones. So they let his bones alone, with the bones of the prophet that came out of Samaria: 23:18 И сказал он: оставьте его в покое, никто не трогай костей его. И сохранили кости его и кости пророка, который приходил из Самарии. 23:18 καὶ και and; even εἶπεν επω say; speak ἄφετε αφιημι dismiss; leave αὐτό αυτος he; him ἀνὴρ ανηρ man; husband μὴ μη not κινησάτω κινεω stir; shake τὰ ο the ὀστᾶ οστεον bone αὐτοῦ αυτος he; him καὶ και and; even ἐρρύσθησαν ρυομαι rescue τὰ ο the ὀστᾶ οστεον bone αὐτοῦ αυτος he; him μετὰ μετα with; amid τῶν ο the ὀστῶν οστεον bone τοῦ ο the προφήτου προφητης prophet τοῦ ο the ἥκοντος ηκω here ἐκ εκ from; out of Σαμαρείας σαμαρεια Samareia; Samaria 23:18 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say הַנִּ֣יחוּ hannˈîḥû נוח settle לֹ֔ו lˈô לְ to אִ֖ישׁ ʔˌîš אִישׁ man אַל־ ʔal- אַל not יָנַ֣ע yānˈaʕ נוע quiver עַצְמֹתָ֑יו ʕaṣmōṯˈāʸw עֶצֶם bone וַֽ wˈa וְ and יְמַלְּטוּ֙ yᵊmallᵊṭˌû מלט escape עַצְמֹתָ֔יו ʕaṣmōṯˈāʸw עֶצֶם bone אֵ֚ת ˈʔēṯ אֵת together with עַצְמֹ֣ות ʕaṣmˈôṯ עֶצֶם bone הַ ha הַ the נָּבִ֔יא nnāvˈî נָבִיא prophet אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֖א bˌā בוא come מִ mi מִן from שֹּׁמְרֹֽון׃ ššōmᵊrˈôn שֹׁמְרֹון Samaria 23:18. et ait dimittite eum nemo commoveat ossa eius et intacta manserunt ossa illius cum ossibus prophetae qui venerat de Samaria And he said: Let him alone, let no man move his bones. So his bones were left untouched with the bones of the prophet, that came out of Samaria. 18. And he said, Let him be; let no man move his bones. So they let his bones alone, with the bones of the prophet that came out of Samaria. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:18: The prophet that came out of Samaria - See the note on Kg1 13:32. 4 Kings (2 Kings) 23:19 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:18: alone: Heb. to escape the bones of the prophet: 1Kings 13:1-22, Kg1 13:31 Geneva 1599 And he said, Let him alone; let no man move his bones. So they let his bones alone, with the bones of the (p) prophet that came out of Samaria. (p) Meaning, the prophet who came after him, and caused him to eat contrary to the command of the Lord, who were both buried in the same grave, (3Kings 13:31). John Gill And he said, let him alone, let no man move his bones,.... Not take them out of the grave, as they had done the rest: so they let his bones alone, with the bones of the prophet that came out of Samaria; the old prophet, whereby his end was answered in being buried with him, 3Kings 13:31.
23:1923:19: Նա եւ զամենայն տունս բարձանց զոր ՚ի քաղաքս Սամարիայ արարին թագաւորք Իսրայէլի առ ՚ի բարկացուցանելոյ զՏէր, մերժեաց Յովսիա արքայ Իսրայէլի. եւ արար ըստ ամենայն գործոցն զոր արար ՚ի Բեթէլ։ 19 Բարձունքների բոլոր մեհեանները, որոնք Իսրայէլի թագաւորները Սամարիայի քաղաքներում կառուցելով բարկացրել էին Տիրոջը, Իսրայէլի արքայ Յոսիան քանդեց եւ ամէն ինչ արեց այնպէս, ինչպէս Բեթէլում էր արել: 19 Յովսիա Սամարիայի քաղաքներուն մէջի բոլոր բարձր տեղերուն տուներն ալ վերցուց, որոնք Իսրայէլի թագաւորները շինելով՝ Տէրը բարկացուցեր էին ու Բեթէլի մէջ բոլոր ըրածին պէս անոնց ալ ըրաւ։ Նա եւ զամենայն տունս բարձանց զոր ի քաղաքս Սամարիայ արարին թագաւորք Իսրայելի առ ի բարկացուցանելոյ զՏէր` մերժեաց Յովսիա արքայ Իսրայելի. եւ արար ըստ ամենայն գործոցն զոր արար ի Բեթէլ: 23:19: Նա եւ զամենայն տունս բարձանց զոր ՚ի քաղաքս Սամարիայ արարին թագաւորք Իսրայէլի առ ՚ի բարկացուցանելոյ զՏէր, մերժեաց Յովսիա արքայ Իսրայէլի. եւ արար ըստ ամենայն գործոցն զոր արար ՚ի Բեթէլ։ 19 Բարձունքների բոլոր մեհեանները, որոնք Իսրայէլի թագաւորները Սամարիայի քաղաքներում կառուցելով բարկացրել էին Տիրոջը, Իսրայէլի արքայ Յոսիան քանդեց եւ ամէն ինչ արեց այնպէս, ինչպէս Բեթէլում էր արել: 19 Յովսիա Սամարիայի քաղաքներուն մէջի բոլոր բարձր տեղերուն տուներն ալ վերցուց, որոնք Իսրայէլի թագաւորները շինելով՝ Տէրը բարկացուցեր էին ու Բեթէլի մէջ բոլոր ըրածին պէս անոնց ալ ըրաւ։ zohrab-1805▾ eastern-1994▾ western am▾	23:1923:19 Также и все капища высот в городах Самарийских, которые построили цари Израильские, прогневляя {Господа}, разрушил Иосия, и сделал с ними то же, что сделал в Вефиле; 23:19 καί και and; even γε γε in fact εἰς εις into; for πάντας πας all; every τοὺς ο the οἴκους οικος home; household τῶν ο the ὑψηλῶν υψηλος high; lofty τοὺς ο the ἐν εν in ταῖς ο the πόλεσιν πολις city Σαμαρείας σαμαρεια Samareia; Samaria οὓς ος who; what ἐποίησαν ποιεω do; make βασιλεῖς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel παροργίζειν παροργιζω enrage; provoke κύριον κυριος lord; master ἀπέστησεν αφιστημι distance; keep distance Ιωσιας ιωσιας Iōsias; Iosias καὶ και and; even ἐποίησεν ποιεω do; make ἐν εν in αὐτοῖς αυτος he; him πάντα πας all; every τὰ ο the ἔργα εργον work ἃ ος who; what ἐποίησεν ποιεω do; make ἐν εν in Βαιθηλ βαιθηλ Baithēl; Vethil 23:19 וְ wᵊ וְ and גַם֩ ḡˌam גַּם even אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole בָּתֵּ֨י bāttˌê בַּיִת house הַ ha הַ the בָּמֹ֜ות bbāmˈôṯ בָּמָה high place אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in עָרֵ֣י ʕārˈê עִיר town שֹׁמְרֹ֗ון šōmᵊrˈôn שֹׁמְרֹון Samaria אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשׂ֜וּ ʕāśˈû עשׂה make מַלְכֵ֤י malᵊḵˈê מֶלֶךְ king יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to הַכְעִ֔יס haḵʕˈîs כעס be discontent הֵסִ֖יר hēsˌîr סור turn aside יֹֽאשִׁיָּ֑הוּ yˈōšiyyˈāhû יֹאשִׁיָּהוּ Josiah וַ wa וְ and יַּ֣עַשׂ yyˈaʕaś עשׂה make לָהֶ֔ם lāhˈem לְ to כְּ kᵊ כְּ as כָל־ ḵol- כֹּל whole הַֽ hˈa הַ the מַּעֲשִׂ֔ים mmaʕᵃśˈîm מַעֲשֶׂה deed אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make בְּ bᵊ בְּ in בֵֽית־אֵֽל׃ vˈêṯ-ʔˈēl בֵּית אֵל Bethel 23:19. insuper et omnia fana excelsorum quae erant in civitatibus Samariae quae fecerant reges Israhel ad inritandum Dominum abstulit Iosias et fecit eis secundum omnia opera quae fecerat in BethelMoreover all the temples of the high places which were in the cities of Samaria, which the kings of Israel had made to provoke the Lord, Josias took away: and he did to them according to all the acts that he had done in Bethel. 19. And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke to anger, Josiah took away, and did to them according to all the acts that he had done in Beth-el. And all the houses also of the high places that [were] in the cities of Samaria, which the kings of Israel had made to provoke [the LORD] to anger, Josiah took away, and did to them according to all the acts that he had done in Beth- el: 23:19 Также и все капища высот в городах Самарийских, которые построили цари Израильские, прогневляя {Господа}, разрушил Иосия, и сделал с ними то же, что сделал в Вефиле; 23:19 καί και and; even γε γε in fact εἰς εις into; for πάντας πας all; every τοὺς ο the οἴκους οικος home; household τῶν ο the ὑψηλῶν υψηλος high; lofty τοὺς ο the ἐν εν in ταῖς ο the πόλεσιν πολις city Σαμαρείας σαμαρεια Samareia; Samaria οὓς ος who; what ἐποίησαν ποιεω do; make βασιλεῖς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel παροργίζειν παροργιζω enrage; provoke κύριον κυριος lord; master ἀπέστησεν αφιστημι distance; keep distance Ιωσιας ιωσιας Iōsias; Iosias καὶ και and; even ἐποίησεν ποιεω do; make ἐν εν in αὐτοῖς αυτος he; him πάντα πας all; every τὰ ο the ἔργα εργον work ἃ ος who; what ἐποίησεν ποιεω do; make ἐν εν in Βαιθηλ βαιθηλ Baithēl; Vethil 23:19 וְ wᵊ וְ and גַם֩ ḡˌam גַּם even אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole בָּתֵּ֨י bāttˌê בַּיִת house הַ ha הַ the בָּמֹ֜ות bbāmˈôṯ בָּמָה high place אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in עָרֵ֣י ʕārˈê עִיר town שֹׁמְרֹ֗ון šōmᵊrˈôn שֹׁמְרֹון Samaria אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשׂ֜וּ ʕāśˈû עשׂה make מַלְכֵ֤י malᵊḵˈê מֶלֶךְ king יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to הַכְעִ֔יס haḵʕˈîs כעס be discontent הֵסִ֖יר hēsˌîr סור turn aside יֹֽאשִׁיָּ֑הוּ yˈōšiyyˈāhû יֹאשִׁיָּהוּ Josiah וַ wa וְ and יַּ֣עַשׂ yyˈaʕaś עשׂה make לָהֶ֔ם lāhˈem לְ to כְּ kᵊ כְּ as כָל־ ḵol- כֹּל whole הַֽ hˈa הַ the מַּעֲשִׂ֔ים mmaʕᵃśˈîm מַעֲשֶׂה deed אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make בְּ bᵊ בְּ in בֵֽית־אֵֽל׃ vˈêṯ-ʔˈēl בֵּית אֵל Bethel 23:19. insuper et omnia fana excelsorum quae erant in civitatibus Samariae quae fecerant reges Israhel ad inritandum Dominum abstulit Iosias et fecit eis secundum omnia opera quae fecerat in Bethel Moreover all the temples of the high places which were in the cities of Samaria, which the kings of Israel had made to provoke the Lord, Josias took away: and he did to them according to all the acts that he had done in Bethel. 19. And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke to anger, Josiah took away, and did to them according to all the acts that he had done in Beth-el. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:19: That were in the cities of Samaria - Israel had now no king; and Josiah, of the blood royal of Judah, had certainly a direct right to the kingdom; he had, at this time, an especial commission from God, to reform every abuse through the whole land - all that ground that was given by the Lord as an inheritance to the twelve sons of Jacob. Therefore he had every right to carry his plans of reformation into the Samaritan states. 4 Kings (2 Kings) 23:20 Albert Barnes: Notes on the Bible - 1834 23:19 The cities of Samaria - The reformation which Josiah effected in Samaria, is narrated in Chronicles. It implies sovereignty to the furthest northern limits of Galilee, and is explained by the general political history of the East during his reign. Between 632-626 B. C. the Scythians ravaged the more northern countries of Armenia, Media, and Cappadocia, and found their way across Mesopotamia to Syria, and thence, made an attempt to invade Egypt. As they were neither the fated enemy of Judah, nor had any hand in bringing that enemy into the country, no mention is made of them in the Historical Books of Scripture. It is only in the prophets that we catch glimpses of the fearful sufferings of the time Zep 2:4-6; Jer 1:13-15; Jer 6:2-5; Ezek. 38; 39. The invasion had scarcely gone by, and matters settled into their former position, when the astounding intelligence must have reached Jerusalem that the Assyrian monarchy had fallen; that Nineveh was destroyed, and that her place was to be taken, so far as Syria and Palestine were concerned, by Babylon. This event is fixed about 625 B. C., which seems to be exactly the time during which Josiah was occupied in carrying out his reformation in Samaria. The confusion arising in these provinces from the Scythian invasion and the troubles in Assyria was taken advantage of by Josiah to enlarge his own sovereignty. There is every indication that Josiah did, in fact, unite under his rule all the old "land of Israel" except the trans-Jordanic region, and regarded himself as subject to Nabopolassar of Babylon. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:19: the houses: Kg2 17:9; Kg1 12:31, Kg1 13:32 the cities: Ch2 30:6-11, Ch2 31:1, Ch2 34:6, Ch2 34:7 the kings: Kg2 8:18; Kg1 16:33; Mic 6:16 to provoke the Lord: Kg2 17:16-18, Kg2 21:6; Psa 78:58; Jer 7:18, Jer 7:19; Eze 8:17, Eze 8:18 John Gill And all the houses also of the high places,.... The temples of the idols there, and the houses for the priests to dwell in: that were in the cities of Samaria, which the kings of Israel had made to provoke the Lord to anger, Josiah took away; particularly in the cities of Manasseh, Ephraim, and Simeon, unto Naphtali, 2Chron 34:6 the Israelites that remained there acknowledging Josiah as their king; and perhaps, after the defeat of Sennacherib, many of the cities of Israel might put themselves under the protection of Hezekiah, and especially upon the destruction of the Assyrian empire; and Manasseh, with his liberty, might have his kingdom enlarged by the king of Babylon; and which being continued and increased in the times of Josiah, might be the reason of his opposing the king of Egypt in favour of the king of Babylon: and did to them according to all the acts that he had done in Bethel; defiled them, and broke down the altars in them.
23:2023:20: Եւ ճենճերեաց զամենայն քուրմս բարձանց որ էին անդ ՚ի վերայ սեղանոյն. եւ այրեաց զոսկերս մարդկան ՚ի վերայ նոցա. եւ դարձա՛ւ յԵրուսաղէմ։ 20 Նա կենդանի-կենդանի այրեց բարձունքների բոլոր քրմերին, որոնք գտնւում էին զոհասեղանների մօտ, դրանց վրայ էլ այրեց մարդկանց ոսկորները եւ դրանից յետոյ վերադարձաւ Երուսաղէմ: 20 Հոն գտնուած բարձր տեղերուն բոլոր քուրմերը սեղաններուն վրայ մորթեց։ Անոնց վրայ մարդու ոսկորներ այրեց ու յետոյ Երուսաղէմ դարձաւ։ Եւ ճենճերեաց զամենայն քուրմս բարձանց, որ էին անդ, ի վերայ սեղանոցն, եւ այրեաց զոսկերս մարդկան ի վերայ նոցա. եւ դարձաւ յԵրուսաղէմ: 23:20: Եւ ճենճերեաց զամենայն քուրմս բարձանց որ էին անդ ՚ի վերայ սեղանոյն. եւ այրեաց զոսկերս մարդկան ՚ի վերայ նոցա. եւ դարձա՛ւ յԵրուսաղէմ։ 20 Նա կենդանի-կենդանի այրեց բարձունքների բոլոր քրմերին, որոնք գտնւում էին զոհասեղանների մօտ, դրանց վրայ էլ այրեց մարդկանց ոսկորները եւ դրանից յետոյ վերադարձաւ Երուսաղէմ: 20 Հոն գտնուած բարձր տեղերուն բոլոր քուրմերը սեղաններուն վրայ մորթեց։ Անոնց վրայ մարդու ոսկորներ այրեց ու յետոյ Երուսաղէմ դարձաւ։ zohrab-1805▾ eastern-1994▾ western am▾	23:2023:20 и заколол всех жрецов высот, которые там были, на жертвенниках, и сожег кости человеческие на них,~--- и возвратился в Иерусалим. 23:20 καὶ και and; even ἐθυσίασεν θυσιαζω all; every τοὺς ο the ἱερεῖς ιερευς priest τῶν ο the ὑψηλῶν υψηλος high; lofty τοὺς ο the ὄντας ειμι be ἐκεῖ εκει there ἐπὶ επι in; on τῶν ο the θυσιαστηρίων θυσιαστηριον altar καὶ και and; even κατέκαυσεν κατακαιω burn up τὰ ο the ὀστᾶ οστεον bone τῶν ο the ἀνθρώπων ανθρωπος person; human ἐπ᾿ επι in; on αὐτά αυτος he; him καὶ και and; even ἐπεστράφη επιστρεφω turn around; return εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem 23:20 וַ֠ wa וְ and יִּזְבַּח yyizbˌaḥ זבח slaughter אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole כֹּהֲנֵ֨י kōhᵃnˌê כֹּהֵן priest הַ ha הַ the בָּמֹ֤ות bbāmˈôṯ בָּמָה high place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁם֙ šˌām שָׁם there עַל־ ʕal- עַל upon הַֽ hˈa הַ the מִּזְבְּחֹ֔ות mmizbᵊḥˈôṯ מִזְבֵּחַ altar וַ wa וְ and יִּשְׂרֹ֛ף yyiśrˈōf שׂרף burn אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹ֥ות ʕaṣmˌôṯ עֶצֶם bone אָדָ֖ם ʔāḏˌām אָדָם human, mankind עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon וַ wa וְ and יָּ֖שָׁב yyˌāšov שׁוב return יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem 23:20. et occidit universos sacerdotes excelsorum qui erant ibi super altaria et conbusit ossa humana super ea reversusque est HierusalemAnd he slew all the priests of the high places, that were there, upon the altars; and he burnt men's bones upon them: and returned to Jerusalem. 20. And he slew all the priests of the high places that were there, upon the altars, and burned men’s bones upon them; and he returned to Jerusalem. And he slew all the priests of the high places that [were] there upon the altars, and burned men' s bones upon them, and returned to Jerusalem: 23:20 и заколол всех жрецов высот, которые там были, на жертвенниках, и сожег кости человеческие на них,~--- и возвратился в Иерусалим. 23:20 καὶ και and; even ἐθυσίασεν θυσιαζω all; every τοὺς ο the ἱερεῖς ιερευς priest τῶν ο the ὑψηλῶν υψηλος high; lofty τοὺς ο the ὄντας ειμι be ἐκεῖ εκει there ἐπὶ επι in; on τῶν ο the θυσιαστηρίων θυσιαστηριον altar καὶ και and; even κατέκαυσεν κατακαιω burn up τὰ ο the ὀστᾶ οστεον bone τῶν ο the ἀνθρώπων ανθρωπος person; human ἐπ᾿ επι in; on αὐτά αυτος he; him καὶ και and; even ἐπεστράφη επιστρεφω turn around; return εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem 23:20 וַ֠ wa וְ and יִּזְבַּח yyizbˌaḥ זבח slaughter אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole כֹּהֲנֵ֨י kōhᵃnˌê כֹּהֵן priest הַ ha הַ the בָּמֹ֤ות bbāmˈôṯ בָּמָה high place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁם֙ šˌām שָׁם there עַל־ ʕal- עַל upon הַֽ hˈa הַ the מִּזְבְּחֹ֔ות mmizbᵊḥˈôṯ מִזְבֵּחַ altar וַ wa וְ and יִּשְׂרֹ֛ף yyiśrˈōf שׂרף burn אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹ֥ות ʕaṣmˌôṯ עֶצֶם bone אָדָ֖ם ʔāḏˌām אָדָם human, mankind עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon וַ wa וְ and יָּ֖שָׁב yyˌāšov שׁוב return יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem 23:20. et occidit universos sacerdotes excelsorum qui erant ibi super altaria et conbusit ossa humana super ea reversusque est Hierusalem And he slew all the priests of the high places, that were there, upon the altars; and he burnt men's bones upon them: and returned to Jerusalem. 20. And he slew all the priests of the high places that were there, upon the altars, and burned men’s bones upon them; and he returned to Jerusalem. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:20: Slew all the priests - The lives of these, as corrupters of the people, were forfeited to the law. 4 Kings (2 Kings) 23:22 Albert Barnes: Notes on the Bible - 1834 23:20 Here, as in Kg2 23:16, Josiah may have regarded himself as bound to act as he did (marginal reference "b"). Excepting on account of the prophecy, he would scarcely have slain the priests upon the altars. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:20: he slew: or, he sacrificed, Kg2 10:25, Kg2 11:18; Exo 22:20; Deu 13:5; Kg1 13:2, Kg1 18:40; Isa 34:6; Zac 13:2, Zac 13:3 burned: Ch2 34:5 John Gill And he slew all the priests of the high places that were there,.... The idolatrous priests who sacrificed to Baal, and other Heathen deities; for as for others that burnt incense in high places, yet to the true God, those he spared, though they were not suffered to officiate at the altar of God: the others he slew upon the altars; where they sacrificed: and burnt men's bones upon them: the bones of the priests, and worshippers of idols, as he had done at Bethel: and returned to Jerusalem; after he had gone through the land, both of Judah and Israel, and abolished idolatrous worship everywhere. John Wesley The priests - By this relation it appears, that after the departure of the king of Assyria, divers of the Israelites who had retired to other parts, and kept themselves out of the conqueror's hands, returned together with their priests to their own land, and to their old trade, worshipping idols; to whom, peradventure, they ascribed this their deliverance from that judgment which Jehovah had brought upon them. And burnt - According to that famous prophecy, 3Kings 13:1-2.
23:2123:21: Եւ պատուէր ետ արքայ ամենայն ժողովրդեանն՝ եւ ասէ. Արարէ՛ք զզատիկ Տեառն Աստուծոյ մերոյ, որպէս եւ գրեալ է ՚ի մատենի ուխտիս այսորիկ[4056]։ [4056] Ոմանք. Արարէք զատիկ Տեառն Աստուծոյ մերում։ 21 Արքան պատուիրեց ամբողջ ժողովրդին՝ ասելով. «Կատարեցէ՛ք մեր Տէր Աստծու զատիկը, ինչպէս որ գրուած է այս ուխտի մատեանում»: 21 Թագաւորը բոլոր ժողովուրդին պատուիրեց՝ ըսելով. «Ձեր Տէր Աստուծոյն զատիկը կատարեցէք, ինչպէս այս ուխտի գրքին մէջ գրուած է։ Եւ պատուէր ետ արքայ ամենայն ժողովրդեանն եւ ասէ. Արարէք զատիկ Տեառն Աստուծոյ ձերում, որպէս եւ գրեալ է ի մատենի ուխտիս այսորիկ: 23:21: Եւ պատուէր ետ արքայ ամենայն ժողովրդեանն՝ եւ ասէ. Արարէ՛ք զզատիկ Տեառն Աստուծոյ մերոյ, որպէս եւ գրեալ է ՚ի մատենի ուխտիս այսորիկ[4056]։ [4056] Ոմանք. Արարէք զատիկ Տեառն Աստուծոյ մերում։ 21 Արքան պատուիրեց ամբողջ ժողովրդին՝ ասելով. «Կատարեցէ՛ք մեր Տէր Աստծու զատիկը, ինչպէս որ գրուած է այս ուխտի մատեանում»: 21 Թագաւորը բոլոր ժողովուրդին պատուիրեց՝ ըսելով. «Ձեր Տէր Աստուծոյն զատիկը կատարեցէք, ինչպէս այս ուխտի գրքին մէջ գրուած է։ zohrab-1805▾ eastern-1994▾ western am▾	23:2123:21 И повелел царь всему народу, сказав: >,~--- 23:21 καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin ὁ ο the βασιλεὺς βασιλευς monarch; king παντὶ πας all; every τῷ ο the λαῷ λαος populace; population λέγων λεγω tell; declare ποιήσατε ποιεω do; make τὸ ο the πασχα πασχα Passover τῷ ο the κυρίῳ κυριος lord; master θεῷ θεος God ἡμῶν ημων our καθὼς καθως just as / like γέγραπται γραφω write ἐπὶ επι in; on βιβλίου βιβλιον scroll τῆς ο the διαθήκης διαθηκη covenant ταύτης ουτος this; he 23:21 וַ wa וְ and יְצַ֤ו yᵊṣˈaw צוה command הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the עָ֣ם ʕˈām עַם people לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say עֲשׂ֣וּ ʕᵃśˈû עשׂה make פֶ֔סַח fˈesaḥ פֶּסַח Passover לַֽ lˈa לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֱלֹֽהֵיכֶ֑ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) כַּ ka כְּ as † הַ the כָּת֕וּב kkāṯˈûv כתב write עַ֛ל ʕˈal עַל upon סֵ֥פֶר sˌēfer סֵפֶר letter הַ ha הַ the בְּרִ֖ית bbᵊrˌîṯ בְּרִית covenant הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this 23:21. et praecepit omni populo dicens facite phase Domino Deo vestro secundum quod scriptum est in libro foederis huiusAnd he commanded all the people, saying: Keep the Phase to the Lord your God, according as it is written in the book of this covenant. 21. And the king commanded all the people, saying, Keep the passover unto the LORD your God, as it is written in this book of the covenant. And the king commanded all the people, saying, Keep the passover unto the LORD your God, as [it is] written in the book of this covenant: 23:21 И повелел царь всему народу, сказав: <<совершите пасху Господу Богу вашему, как написано в сей книге завета>>,~--- 23:21 καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin ὁ ο the βασιλεὺς βασιλευς monarch; king παντὶ πας all; every τῷ ο the λαῷ λαος populace; population λέγων λεγω tell; declare ποιήσατε ποιεω do; make τὸ ο the πασχα πασχα Passover τῷ ο the κυρίῳ κυριος lord; master θεῷ θεος God ἡμῶν ημων our καθὼς καθως just as / like γέγραπται γραφω write ἐπὶ επι in; on βιβλίου βιβλιον scroll τῆς ο the διαθήκης διαθηκη covenant ταύτης ουτος this; he 23:21 וַ wa וְ and יְצַ֤ו yᵊṣˈaw צוה command הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the עָ֣ם ʕˈām עַם people לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say עֲשׂ֣וּ ʕᵃśˈû עשׂה make פֶ֔סַח fˈesaḥ פֶּסַח Passover לַֽ lˈa לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֱלֹֽהֵיכֶ֑ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) כַּ ka כְּ as † הַ the כָּת֕וּב kkāṯˈûv כתב write עַ֛ל ʕˈal עַל upon סֵ֥פֶר sˌēfer סֵפֶר letter הַ ha הַ the בְּרִ֖ית bbᵊrˌîṯ בְּרִית covenant הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this 23:21. et praecepit omni populo dicens facite phase Domino Deo vestro secundum quod scriptum est in libro foederis huius And he commanded all the people, saying: Keep the Phase to the Lord your God, according as it is written in the book of this covenant. 21. And the king commanded all the people, saying, Keep the passover unto the LORD your God, as it is written in this book of the covenant. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 21-23: Выполнив с такой беспощадной строгостью все запрещения и кары книги закона, Иосия столь же строго потребовал самого точного совершения главного праздника, указанного в законе, праздника Пасхи (ср. 2: Пар. XXXV:1-18), причем предварительно был поставлен на прежнее место Ковчег Завета (2: Пар. XXXV:3), может быть, вынесенный из Святого Святых в одно из зданий при храме во время гонений на религию Иеговы со стороны Манассии или Амона. По 2: Пар. XXXV, Пасха совершена была 14-го Нисана. Albert Barnes: Notes on the Bible - 1834 23:21: See Kg2 23:4 note. With this verse the author returns to the narrative of what was done in Josiah's 18th year. The need of the injunction, "as it was written in the book of this covenant," was owing to the fact - not that Josiah had as yet held no Passover - but that the reading of the book had shown him differences between the existing practice and the letter of the Law - differences consequent upon negligence, or upon the fact that tradition had been allowed in various points to override the Law. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:21: Keep: ch2 35:1-19 as it is written: exo 12:3-20; Lev 23:5-8; Num 9:2-5, Num 28:16-25; Deu 16:1-8 John Gill And the king commanded all the people,.... Not at Jerusalem only, but throughout the whole kingdom: saying: keep the passover unto the Lord your God, as it is written in this book of the covenant; which had been lately found and read, and they had agreed to observe, and in which this ordinance was strictly enjoined, and was a commemoration of their deliverance out of Egypt, and a direction of their faith to the Messiah, the antitype of the passover. Robert Jamieson, A. R. Fausset and David Brown the king commanded all the people, saying, Keep the passover unto the Lord your God, &c.--It was observed with great solemnity and was attended not only by his own subjects, but by the remnant people from Israel (see on 2Ch. 35:1-19). Many of the Israelites who were at Jerusalem might have heard of, if they did not hear, the law read by Josiah. It is probable that they might even have procured a copy of the law, stimulated as they were to the better observance of Jehovah's worship by the unusual and solemn transactions at Jerusalem.
23:2223:22: Զի ո՛չ եղեւ զատիկն այն յաւուրս դատաւորացն որ դատէին զԻսրայէլ, եւ յաւուրս թագաւորացն Իսրայէլի, եւ թագաւորացն Յուդայ[4057]։ [4057] ՚Ի լուս՛՛. Յաւուրց դատաւորացն. համաձայն ոմանց ՚ի բնաբ՛՛։ 22 Իսրայէլը ղեկավարող դատաւորների օրերից սկսած, Իսրայէլի ու Յուդայի երկրի թագաւորների օրօք նման զատիկ չէր եղել: 22 Քանզի Իսրայէլի դատաւորներուն օրերէն մինչեւ Իսրայէլի թագաւորներուն ու Յուդայի թագաւորներուն բոլոր օրերն ալ այս զատկին պէս կատարուած չէր. Զի ոչ եղեւ զատիկն այն յաւուրց դատաւորացն որ դատէին զԻսրայէլ, եւ յաւուրս թագաւորացն Իսրայելի եւ թագաւորացն Յուդայ: 23:22: Զի ո՛չ եղեւ զատիկն այն յաւուրս դատաւորացն որ դատէին զԻսրայէլ, եւ յաւուրս թագաւորացն Իսրայէլի, եւ թագաւորացն Յուդայ[4057]։ [4057] ՚Ի լուս՛՛. Յաւուրց դատաւորացն. համաձայն ոմանց ՚ի բնաբ՛՛։ 22 Իսրայէլը ղեկավարող դատաւորների օրերից սկսած, Իսրայէլի ու Յուդայի երկրի թագաւորների օրօք նման զատիկ չէր եղել: 22 Քանզի Իսրայէլի դատաւորներուն օրերէն մինչեւ Իսրայէլի թագաւորներուն ու Յուդայի թագաւորներուն բոլոր օրերն ալ այս զատկին պէս կատարուած չէր. zohrab-1805▾ eastern-1994▾ western am▾	23:2223:22 потому что не была совершена такая пасха от дней судей, которые судили Израиля, и во все дни царей Израильских и царей Иудейских; 23:22 ὅτι οτι since; that οὐκ ου not ἐγενήθη γινομαι happen; become τὸ ο the πασχα πασχα Passover τοῦτο ουτος this; he ἀφ᾿ απο from; away ἡμερῶν ημερα day τῶν ο the κριτῶν κριτης judge οἳ ος who; what ἔκρινον κρινω judge; decide τὸν ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even πάσας πας all; every τὰς ο the ἡμέρας ημερα day βασιλέων βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even βασιλέων βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha 23:22 כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not נַֽעֲשָׂה֙ nˈaʕᵃśā עשׂה make כַּ ka כְּ as † הַ the פֶּ֣סַח ppˈesaḥ פֶּסַח Passover הַ ha הַ the זֶּ֔ה zzˈeh זֶה this מִ mi מִן from ימֵי֙ ymˌê יֹום day הַ ha הַ the שֹּׁ֣פְטִ֔ים ššˈōfᵊṭˈîm שׁפט judge אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁפְט֖וּ šāfᵊṭˌû שׁפט judge אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and כֹ֗ל ḵˈōl כֹּל whole יְמֵ֛י yᵊmˈê יֹום day מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וּ û וְ and מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah 23:22. nec enim factum est phase tale a diebus iudicum qui iudicaverunt Israhel et omnium dierum regum Israhel et regum IudaNow there was no such a Phase kept from the days of the judges, who judged Israel, nor in all the days of the kings of Israel, and of the kings of Juda, 22. Surely there was not kept such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah; Surely there was not holden such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah: 23:22 потому что не была совершена такая пасха от дней судей, которые судили Израиля, и во все дни царей Израильских и царей Иудейских; 23:22 ὅτι οτι since; that οὐκ ου not ἐγενήθη γινομαι happen; become τὸ ο the πασχα πασχα Passover τοῦτο ουτος this; he ἀφ᾿ απο from; away ἡμερῶν ημερα day τῶν ο the κριτῶν κριτης judge οἳ ος who; what ἔκρινον κρινω judge; decide τὸν ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even πάσας πας all; every τὰς ο the ἡμέρας ημερα day βασιλέων βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even βασιλέων βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha 23:22 כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not נַֽעֲשָׂה֙ nˈaʕᵃśā עשׂה make כַּ ka כְּ as † הַ the פֶּ֣סַח ppˈesaḥ פֶּסַח Passover הַ ha הַ the זֶּ֔ה zzˈeh זֶה this מִ mi מִן from ימֵי֙ ymˌê יֹום day הַ ha הַ the שֹּׁ֣פְטִ֔ים ššˈōfᵊṭˈîm שׁפט judge אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁפְט֖וּ šāfᵊṭˌû שׁפט judge אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and כֹ֗ל ḵˈōl כֹּל whole יְמֵ֛י yᵊmˈê יֹום day מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וּ û וְ and מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah 23:22. nec enim factum est phase tale a diebus iudicum qui iudicaverunt Israhel et omnium dierum regum Israhel et regum Iuda Now there was no such a Phase kept from the days of the judges, who judged Israel, nor in all the days of the kings of Israel, and of the kings of Juda, 22. Surely there was not kept such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:22: Surely there was not holden such a passover - Not one on purer principles, more heartily joined in by the people present, more literally consecrated, or more religiously observed. The words do not apply to the number present, but to the manner and spirit. See the particulars and mode of celebrating this passover in 2 Chronicles 35:1-18 (note). 4 Kings (2 Kings) 23:24 Albert Barnes: Notes on the Bible - 1834 23:22: The details of the Passover are given by the author of Chronicles (the marginal reference). Its superiority to other Passovers seems to have consisted: (1) in the multitudes that attended it; and (2) in the completeness with which all the directions of the Law were observed in the celebration. Compare Neh 8:17. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:22: Surely: Ch2 35:18, Ch2 35:19 of the kings: Ch2 30:1-3, Ch2 30:13-20, Ch2 35:3-17 Geneva 1599 Surely there was not holden (q) such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah; (q) For the multitude and zeal of the people with the great preparation. John Gill Surely there was not holden such a passover from the days of the judges that judged Israel,.... As the king commanded; the people obeyed and kept the passover, according to the law of the Lord; the manner of its being kept is not here recorded, but is at large in 2Chron 35:1 where it is observed there had not been such an one from the days of Samuel, the last of the judges; so that the days of the judges here mean the last days of them: nor in all the days of the kings of Israel, nor of the kings of Judah; since the division of the kingdoms; for as for the kings of Israel, they kept it not; and though it was observed in the times of Hezekiah king of Judah, yet not universally, and by some in their uncleanness; for it is a mistake of Clemens of Alexandria (w), that it was not kept in the times between Samuel and Josiah; in the days of David and Solomon it might be kept by greater numbers, but not with such purity, and with such cheerfulness and joy of heart, or with so many other sacrifices attending it, or so exactly agreeable to the law of God, and with such munificence and liberality; the king, and the chief of the priests and Levites, providing out of their own substance for the people and their brethren. (w) Stromat. l. 1. p. 328. John Wesley Such a passover - Celebrated with such solemn care, and great preparation, and numerous sacrifices, and universal joy of all good men; which was much the greater, because of their remembrance of the former wicked and miserable times under Manasseh, and Amon; and the good hopes they now had of the happy establishment of their nation, and the true religion; and of the prevention of God's judgments denounced against them. Judges - Or, from the days of Samuel, the last of the judges; as it is expressed 2Chron 35:18. None of the kings had taken such care to prepare themselves, the priests, and people, and accurately to observe all the rites, and diligently to purge out all uncleanness, and to renew their covenant with God. And undoubtedly God was pleased to recompense their zeal in destroying idolatry with uncommon tokens of his presence and favour. All this concurred to make it such a passover as had not been, even in the days of Hezekiah.
23:2323:23: Բայց զի յութուտասներորդի ամի Յովսիայ արքայի եղեւ՛ զատիկն այն Տեառն յԵրուսաղէմ[4058]։ [4058] Յօրինակին պակասէր. Զատիկն այն Տեառն յԵրուսաղէմ։ 23 Յոսիա արքայի թագաւորութեան տասնութերորդ տարում էր միայն, որ Երուսաղէմում կատարեցին Տիրոջ զատիկը: 23 Բայց Յովսիա թագաւորին տասնըութերորդ տարին Տէրոջը զատիկը կատարուեցաւ Երուսաղէմի մէջ։ Բայց զի յութուտասներորդի ամի արքայի Յովսեայ եղեւ զատիկն այն Տեառն յԵրուսաղէմ: 23:23: Բայց զի յութուտասներորդի ամի Յովսիայ արքայի եղեւ՛ զատիկն այն Տեառն յԵրուսաղէմ[4058]։ [4058] Յօրինակին պակասէր. Զատիկն այն Տեառն յԵրուսաղէմ։ 23 Յոսիա արքայի թագաւորութեան տասնութերորդ տարում էր միայն, որ Երուսաղէմում կատարեցին Տիրոջ զատիկը: 23 Բայց Յովսիա թագաւորին տասնըութերորդ տարին Տէրոջը զատիկը կատարուեցաւ Երուսաղէմի մէջ։ zohrab-1805▾ eastern-1994▾ western am▾	23:2323:23 а в восемнадцатый год царя Иосии была совершена сия пасха Господу в Иерусалиме. 23:23 ὅτι οτι since; that ἀλλ᾿ αλλα but ἢ η or; than τῷ ο the ὀκτωκαιδεκάτῳ οκτωκαιδεκατος year τοῦ ο the βασιλέως βασιλευς monarch; king Ιωσια ιωσιας Iōsias; Iosias ἐγενήθη γινομαι happen; become τὸ ο the πασχα πασχα Passover τῷ ο the κυρίῳ κυριος lord; master ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem 23:23 כִּ֗י kˈî כִּי that אִם־ ʔim- אִם if בִּ bi בְּ in שְׁמֹנֶ֤ה šᵊmōnˈeh שְׁמֹנֶה eight עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֔ה šānˈā שָׁנָה year לַ la לְ to † הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king יֹֽאשִׁיָּ֑הוּ yˈōšiyyˈāhû יֹאשִׁיָּהוּ Josiah נַעֲשָׂ֞ה naʕᵃśˈā עשׂה make הַ ha הַ the פֶּ֧סַח ppˈesaḥ פֶּסַח Passover הַ ha הַ the זֶּ֛ה zzˈeh זֶה this לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem 23:23. sicut in octavodecimo anno regis Iosiae factum est phase istud Domino in HierusalemAs was this Phase, that was kept to the Lord in Jerusalem, in the eighteenth year of king Josias. 23. but in the eighteenth year of king Josiah was this passover kept to the LORD in Jerusalem. But in the eighteenth year of king Josiah, [wherein] this passover was holden to the LORD in Jerusalem: 23:23 а в восемнадцатый год царя Иосии была совершена сия пасха Господу в Иерусалиме. 23:23 ὅτι οτι since; that ἀλλ᾿ αλλα but ἢ η or; than τῷ ο the ὀκτωκαιδεκάτῳ οκτωκαιδεκατος year τοῦ ο the βασιλέως βασιλευς monarch; king Ιωσια ιωσιας Iōsias; Iosias ἐγενήθη γινομαι happen; become τὸ ο the πασχα πασχα Passover τῷ ο the κυρίῳ κυριος lord; master ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem 23:23 כִּ֗י kˈî כִּי that אִם־ ʔim- אִם if בִּ bi בְּ in שְׁמֹנֶ֤ה šᵊmōnˈeh שְׁמֹנֶה eight עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֔ה šānˈā שָׁנָה year לַ la לְ to † הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king יֹֽאשִׁיָּ֑הוּ yˈōšiyyˈāhû יֹאשִׁיָּהוּ Josiah נַעֲשָׂ֞ה naʕᵃśˈā עשׂה make הַ ha הַ the פֶּ֧סַח ppˈesaḥ פֶּסַח Passover הַ ha הַ the זֶּ֛ה zzˈeh זֶה this לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem 23:23. sicut in octavodecimo anno regis Iosiae factum est phase istud Domino in Hierusalem As was this Phase, that was kept to the Lord in Jerusalem, in the eighteenth year of king Josias. 23. but in the eighteenth year of king Josiah was this passover kept to the LORD in Jerusalem. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾ John Gill But in the eighteenth year of king Josiah, wherein this passover was holden to the Lord in Jerusalem. This shows that Josiah must begin the reformation very early that year, since he did all that is before recorded in this and the preceding chapter by the fourteenth of Nisan, the day on which the passover was kept, which month answers to part of our March and part of April, see 4Kings 22:3 and was the same year the repairs of the temple were finished.
23:2423:24: Եւ զվհուկս, եւ զգէտս, եւ զթերափիմս, եւ զկուռս, եւ զամենայն գարշելիսն եղեալս ՚ի Յուդայ եւ յԵրուսաղէմ, եբարձ Յովսիա. զի հաստատեսցէ զբանս օրինացն գրելոց ՚ի մատենին, զոր եգիտ Քեղկիա քահանայ ՚ի տան Տեառն[4059]։ [4059] Ոմանք. Եւ զվոհուկս եւ զգէտս։ ՚Ի լուս՛՛. ՚ի վերայ՝ զթերսափիմս, նշանակի՝ զտօնահմայս։ 24 Յոսիան վերացրեց վհուկներին, նշանագէտներին, մեռելահարցուկներին, կուռքերը եւ Յուդայի երկրում ու Երուսաղէմում եղած ամէն տեսակ գարշութիւնները, որպէսզի հաստատի օրէնքի գրքի այն խօսքերը, որ Տիրոջ տանը Քեղկիա քահանայի գտած մատեանում էին գրուած: 24 Յովսիա վհուկները, նշանագէտները, թերափիմներն ու կուռքերը եւ Յուդայի երկրին մէջ ու Երուսաղէմի մէջ երեւցած բոլոր գարշութիւնները վերցուց, որպէս զի Քեղկիա քահանային՝ Տէրոջը տունը գտած գրքին մէջ գրուած օրէնքին խօսքերը հաստատէ։ Եւ զվհուկս եւ զգէտս եւ զթերափիմս եւ զկուռսն եւ զամենայն գարշելիսն եղեալս ի Յուդա եւ յԵրուսաղէմ` եբարձ Յովսիա. զի հաստատեսցէ զբանս օրինացն գրելոց ի մատենին, զոր եգիտ Քեղկիա քահանայ ի տան Տեառն: 23:24: Եւ զվհուկս, եւ զգէտս, եւ զթերափիմս, եւ զկուռս, եւ զամենայն գարշելիսն եղեալս ՚ի Յուդայ եւ յԵրուսաղէմ, եբարձ Յովսիա. զի հաստատեսցէ զբանս օրինացն գրելոց ՚ի մատենին, զոր եգիտ Քեղկիա քահանայ ՚ի տան Տեառն[4059]։ [4059] Ոմանք. Եւ զվոհուկս եւ զգէտս։ ՚Ի լուս՛՛. ՚ի վերայ՝ զթերսափիմս, նշանակի՝ զտօնահմայս։ 24 Յոսիան վերացրեց վհուկներին, նշանագէտներին, մեռելահարցուկներին, կուռքերը եւ Յուդայի երկրում ու Երուսաղէմում եղած ամէն տեսակ գարշութիւնները, որպէսզի հաստատի օրէնքի գրքի այն խօսքերը, որ Տիրոջ տանը Քեղկիա քահանայի գտած մատեանում էին գրուած: 24 Յովսիա վհուկները, նշանագէտները, թերափիմներն ու կուռքերը եւ Յուդայի երկրին մէջ ու Երուսաղէմի մէջ երեւցած բոլոր գարշութիւնները վերցուց, որպէս զի Քեղկիա քահանային՝ Տէրոջը տունը գտած գրքին մէջ գրուած օրէնքին խօսքերը հաստատէ։ zohrab-1805▾ eastern-1994▾ western am▾	23:2423:24 И вызывателей мертвых, и волшебников, и терафимов, и идолов, и все мерзости, которые появлялись в земле Иудейской и в Иерусалиме, истребил Иосия, чтоб исполнить слова закона, написанные в книге, которую нашел Хелкия священник в доме Господнем. 23:24 καί και and; even γε γε in fact τοὺς ο the θελητὰς θελητης and; even τοὺς ο the γνωριστὰς γνωριστης and; even τὰ ο the θεραφιν θεραφιν and; even τὰ ο the εἴδωλα ειδωλον idol καὶ και and; even πάντα πας all; every τὰ ο the προσοχθίσματα προσοχθισμα the γεγονότα γινομαι happen; become ἐν εν in γῇ γη earth; land Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ἐξῆρεν εξαιρω lift out / up; remove ὁ ο the βασιλεὺς βασιλευς monarch; king Ιωσιας ιωσιας Iōsias; Iosias ἵνα ινα so; that στήσῃ ιστημι stand; establish τοὺς ο the λόγους λογος word; log τοῦ ο the νόμου νομος.1 law τοὺς ο the γεγραμμένους γραφω write ἐπὶ επι in; on τοῦ ο the βιβλίου βιβλιον scroll οὗ ος who; what εὗρεν ευρισκω find Χελκιας χελκιας the ἱερεὺς ιερευς priest ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master 23:24 וְ wᵊ וְ and גַ֣ם ḡˈam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֹבֹ֣ות ʔōvˈôṯ אֹוב spirit of dead וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ֠ ha הַ the יִּדְּעֹנִים yyiddᵊʕōnîm יִדְּעֹנִי soothsayer וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תְּרָפִ֨ים ttᵊrāfˌîm תְּרָפִים teraphim וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גִּלֻּלִ֜ים ggillulˈîm גִּלּוּלִים idols וְ wᵊ וְ and אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the שִּׁקֻּצִ֗ים ššiqquṣˈîm שִׁקּוּץ idol אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] נִרְאוּ֙ nirʔˌû ראה see בְּ bᵊ בְּ in אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וּ û וְ and בִ vi בְּ in יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem בִּעֵ֖ר biʕˌēr בער burn יֹֽאשִׁיָּ֑הוּ yˈōšiyyˈāhû יֹאשִׁיָּהוּ Josiah לְ֠מַעַן lᵊmaʕˌan לְמַעַן because of הָקִ֞ים hāqˈîm קום arise אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵ֤י divrˈê דָּבָר word הַ ha הַ the תֹּורָה֙ ttôrˌā תֹּורָה instruction הַ ha הַ the כְּתֻבִ֣ים kkᵊṯuvˈîm כתב write עַל־ ʕal- עַל upon הַ ha הַ the סֵּ֔פֶר ssˈēfer סֵפֶר letter אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מָצָ֛א māṣˈā מצא find חִלְקִיָּ֥הוּ ḥilqiyyˌāhû חִלְקִיָּהוּ Hilkiah הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest בֵּ֥ית bˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 23:24. sed et pythones et ariolos et figuras idolorum et inmunditias abominationesque quae fuerant in terra Iuda et in Hierusalem abstulit Iosias ut statueret verba legis quae scripta sunt in libro quem invenit Helcias sacerdos in templo DominiMoreover the diviners by spirits, and soothsayers, and the figures of idols, and the uncleannesses, and the abominations, that had been in the land of Juda and Jerusalem, Josias took away: that he might perform the words of the law, that were written in the book, which Helcias the priest had found in the temple of the Lord. 24. Moreover them that had familiar spirits, and the wizards, and the teraphim, and the idols, and all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might confirm the words of the law which were written in the book that Hilkiah the priest found in the house of the LORD. Moreover the [workers with] familiar spirits, and the wizards, and the images, and the idols, and all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might perform the words of the law which were written in the book that Hilkiah the priest found in the house of the LORD: 23:24 И вызывателей мертвых, и волшебников, и терафимов, и идолов, и все мерзости, которые появлялись в земле Иудейской и в Иерусалиме, истребил Иосия, чтоб исполнить слова закона, написанные в книге, которую нашел Хелкия священник в доме Господнем. 23:24 καί και and; even γε γε in fact τοὺς ο the θελητὰς θελητης and; even τοὺς ο the γνωριστὰς γνωριστης and; even τὰ ο the θεραφιν θεραφιν and; even τὰ ο the εἴδωλα ειδωλον idol καὶ και and; even πάντα πας all; every τὰ ο the προσοχθίσματα προσοχθισμα the γεγονότα γινομαι happen; become ἐν εν in γῇ γη earth; land Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ἐξῆρεν εξαιρω lift out / up; remove ὁ ο the βασιλεὺς βασιλευς monarch; king Ιωσιας ιωσιας Iōsias; Iosias ἵνα ινα so; that στήσῃ ιστημι stand; establish τοὺς ο the λόγους λογος word; log τοῦ ο the νόμου νομος.1 law τοὺς ο the γεγραμμένους γραφω write ἐπὶ επι in; on τοῦ ο the βιβλίου βιβλιον scroll οὗ ος who; what εὗρεν ευρισκω find Χελκιας χελκιας the ἱερεὺς ιερευς priest ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master 23:24 וְ wᵊ וְ and גַ֣ם ḡˈam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֹבֹ֣ות ʔōvˈôṯ אֹוב spirit of dead וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ֠ ha הַ the יִּדְּעֹנִים yyiddᵊʕōnîm יִדְּעֹנִי soothsayer וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תְּרָפִ֨ים ttᵊrāfˌîm תְּרָפִים teraphim וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גִּלֻּלִ֜ים ggillulˈîm גִּלּוּלִים idols וְ wᵊ וְ and אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the שִּׁקֻּצִ֗ים ššiqquṣˈîm שִׁקּוּץ idol אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] נִרְאוּ֙ nirʔˌû ראה see בְּ bᵊ בְּ in אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וּ û וְ and בִ vi בְּ in יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem בִּעֵ֖ר biʕˌēr בער burn יֹֽאשִׁיָּ֑הוּ yˈōšiyyˈāhû יֹאשִׁיָּהוּ Josiah לְ֠מַעַן lᵊmaʕˌan לְמַעַן because of הָקִ֞ים hāqˈîm קום arise אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵ֤י divrˈê דָּבָר word הַ ha הַ the תֹּורָה֙ ttôrˌā תֹּורָה instruction הַ ha הַ the כְּתֻבִ֣ים kkᵊṯuvˈîm כתב write עַל־ ʕal- עַל upon הַ ha הַ the סֵּ֔פֶר ssˈēfer סֵפֶר letter אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מָצָ֛א māṣˈā מצא find חִלְקִיָּ֥הוּ ḥilqiyyˌāhû חִלְקִיָּהוּ Hilkiah הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest בֵּ֥ית bˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 23:24. sed et pythones et ariolos et figuras idolorum et inmunditias abominationesque quae fuerant in terra Iuda et in Hierusalem abstulit Iosias ut statueret verba legis quae scripta sunt in libro quem invenit Helcias sacerdos in templo Domini Moreover the diviners by spirits, and soothsayers, and the figures of idols, and the uncleannesses, and the abominations, that had been in the land of Juda and Jerusalem, Josias took away: that he might perform the words of the law, that were written in the book, which Helcias the priest had found in the temple of the Lord. 24. Moreover them that had familiar spirits, and the wizards, and the teraphim, and the idols, and all the abominations that were spied in the land of Judah and in Jerusalem, did Josiah put away, that he might confirm the words of the law which were written in the book that Hilkiah the priest found in the house of the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 24-25: Резюме ко всему повествованию о реформе Иосии, указывающее на полное ее соответствие с требованиями закона Моисеева. О вызывателях мертвых и волшебниках см. в книге А. Глаголева, Ветхозаветное библейское учение об аномах, стр. 600-610. О терафимах - Толк. Библия, т. I, с. 89: (ср. у проф. Гуляева, с. 378). Под идолами - евр. гилулим (от гл. галал - вертеться), быть может, разумеются разной формы камешки, которые из глубокой древности, прежде чем стали делать искусственные изображения разных мнимых богов, были у народов, стоявших на низкой ступени развития, символами божества, как это и теперь встречается у диких обитателей островов Тихого океана (проф. Гуляев. с. 379). Adam Clarke: Commentary on the Bible - 1831 23:24: The workers with familiar spirits - See on Kg2 21:5 (note). And the images - The teraphim. See the note on Gen 31:19. 4 Kings (2 Kings) 23:25 Albert Barnes: Notes on the Bible - 1834 23:24: Perform - Rather, establish. Josiah saw that it was necessary, not only to put down open idolatry, but also to root out the secret practices of a similar character which were sometimes combined with the worship of Yahweh, notwithstanding that the Law forbade them (marginal references), and which probably formed, with many, practically almost the whole of their religion. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:24: Moreover: "His eighteenth year ending." the workers: Kg2 21:3, Kg2 21:6; Sa1 28:3-7; Isa 8:19, Isa 19:3; Act 16:16-18; Rev 22:15 images: or, teraphim, Gen 31:19; Jdg 17:5, Jdg 18:17, Jdg 18:18; Hos 3:4 that he might: Lev 19:31, Lev 20:27; Deu 18:10-12; Isa 8:20; Rom 3:20; Jam 1:25 the book: Kg2 22:8-13; Ch2 34:14-19 John Gill Moreover, the workers with familiar spirits, and the wizards,.... Who were not to be allowed among the Israelites, Deut 18:10. and the images; or teraphim: and the idols, and all the abominations; which were worshipped by the Heathens, and introduced among the Jews, and forbidden by the word of God: that were spied in the land of Judah, and in Jerusalem, did Josiah put away; for which, it seems, diligent search was made, and wherever they were discovered were removed: that he might perform the words of the law, which were written in the book that Hilkiah the priest found in the house of the Lord; both with respect to witchcraft and idolatry, see Lev 20:27. John Wesley Images, &c. - Three words noting the same thing, to shew, That all the instruments and monuments of idolatry were destroyed, as God had commanded. Spied - All that were discovered; not only such as were in the place of worship, but such as their priests or zealots had removed, and endeavoured to hide.
23:2523:25: Նմա՛ն նմա՝ ո՛չ եղեւ յառաջ քան զնա թագաւոր, որ դարձաւ առ Տէր յամենայն սրտէ իւրմէ, եւ յամենայն անձնէ իւրմէ, եւ յամենայն զօրութենէ իւրմէ, ըստ ամենայն օրինացն Մովսիսի. եւ յետ նորա ո՛չ եկաց նմա՛ն նմա[4060]։ [4060] Յօրինակին պակասէր. Եւ յամենայն զօրութենէ իւրմէ։ 25 Նրանից առաջ նման մի թագաւոր չէր եղել, որ իր ամբողջ սրտով, ամբողջ հոգով ու զօրութեամբ, հնազանդուելով Մովսէսի բոլոր օրէնքներին, հակուէր դէպի Տէրը: 25 Եւ անկէ առաջ անոր նման թագաւոր մը եղած չէր, որ իր բոլոր սրտովն ու բոլոր հոգիովը ու բոլոր զօրութիւնովը Տէրոջը դառնար՝ Մովսէսին բոլոր օրէնքին համեմատ. ո՛չ ալ անկէ ետքը անոր նմանը եղաւ։ Նման նմա ոչ եղեւ յառաջ քան զնա թագաւոր, որ դարձաւ առ Տէր յամենայն սրտէ իւրմէ եւ յամենայն անձնէ իւրմէ եւ յամենայն զօրութենէ իւրմէ, ըստ ամենայն օրինացն Մովսիսի. եւ յետ նորա ոչ եկաց նման նմա: 23:25: Նմա՛ն նմա՝ ո՛չ եղեւ յառաջ քան զնա թագաւոր, որ դարձաւ առ Տէր յամենայն սրտէ իւրմէ, եւ յամենայն անձնէ իւրմէ, եւ յամենայն զօրութենէ իւրմէ, ըստ ամենայն օրինացն Մովսիսի. եւ յետ նորա ո՛չ եկաց նմա՛ն նմա[4060]։ [4060] Յօրինակին պակասէր. Եւ յամենայն զօրութենէ իւրմէ։ 25 Նրանից առաջ նման մի թագաւոր չէր եղել, որ իր ամբողջ սրտով, ամբողջ հոգով ու զօրութեամբ, հնազանդուելով Մովսէսի բոլոր օրէնքներին, հակուէր դէպի Տէրը: 25 Եւ անկէ առաջ անոր նման թագաւոր մը եղած չէր, որ իր բոլոր սրտովն ու բոլոր հոգիովը ու բոլոր զօրութիւնովը Տէրոջը դառնար՝ Մովսէսին բոլոր օրէնքին համեմատ. ո՛չ ալ անկէ ետքը անոր նմանը եղաւ։ zohrab-1805▾ eastern-1994▾ western am▾	23:2523:25 Подобного ему не было царя прежде его, который обратился бы к Господу всем сердцем своим, и всею душею своею, и всеми силами своими, по всему закону Моисееву; и после него не восстал подобный ему. 23:25 ὅμοιος ομοιος like; similar to αὐτῷ αυτος he; him οὐκ ου not ἐγενήθη γινομαι happen; become ἔμπροσθεν εμπροσθεν in front; before αὐτοῦ αυτος he; him βασιλεύς βασιλευς monarch; king ὃς ος who; what ἐπέστρεψεν επιστρεφω turn around; return πρὸς προς to; toward κύριον κυριος lord; master ἐν εν in ὅλῃ ολος whole; wholly καρδίᾳ καρδια heart αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in ὅλῃ ολος whole; wholly ψυχῇ ψυχη soul αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in ὅλῃ ολος whole; wholly ἰσχύι ισχυς force αὐτοῦ αυτος he; him κατὰ κατα down; by πάντα πας all; every τὸν ο the νόμον νομος.1 law Μωυσῆ μωσευς Mōseus; Mosefs καὶ και and; even μετ᾿ μετα with; amid αὐτὸν αυτος he; him οὐκ ου not ἀνέστη ανιστημι stand up; resurrect ὅμοιος ομοιος like; similar to αὐτῷ αυτος he; him 23:25 וְ wᵊ וְ and כָמֹהוּ֩ ḵāmōhˌû כְּמֹו like לֹֽא־ lˈō- לֹא not הָיָ֨ה hāyˌā היה be לְ lᵊ לְ to פָנָ֜יו fānˈāʸw פָּנֶה face מֶ֗לֶךְ mˈeleḵ מֶלֶךְ king אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁ֤ב šˈāv שׁוב return אֶל־ ʔel- אֶל to יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לְבָבֹ֤ו lᵊvāvˈô לֵבָב heart וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole נַפְשֹׁו֙ nafšˌô נֶפֶשׁ soul וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole מְאֹדֹ֔ו mᵊʔōḏˈô מְאֹד might כְּ kᵊ כְּ as כֹ֖ל ḵˌōl כֹּל whole תֹּורַ֣ת tôrˈaṯ תֹּורָה instruction מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after לֹֽא־ lˈō- לֹא not קָ֥ם qˌām קום arise כָּמֹֽהוּ׃ kāmˈōhû כְּמֹו like 23:25. similis illi non fuit ante eum rex qui reverteretur ad Dominum in omni corde suo et in tota anima sua et in universa virtute sua iuxta omnem legem Mosi neque post eum surrexit similis illiThere was no king before him like unto him, that returned to the Lord with all his heart, and with all his soul, and with all his strength, according to all the law of Moses: neither after him did there arise any like unto him. 25. And like unto him was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him. And like unto him was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there [any] like him: 23:25 Подобного ему не было царя прежде его, который обратился бы к Господу всем сердцем своим, и всею душею своею, и всеми силами своими, по всему закону Моисееву; и после него не восстал подобный ему. 23:25 ὅμοιος ομοιος like; similar to αὐτῷ αυτος he; him οὐκ ου not ἐγενήθη γινομαι happen; become ἔμπροσθεν εμπροσθεν in front; before αὐτοῦ αυτος he; him βασιλεύς βασιλευς monarch; king ὃς ος who; what ἐπέστρεψεν επιστρεφω turn around; return πρὸς προς to; toward κύριον κυριος lord; master ἐν εν in ὅλῃ ολος whole; wholly καρδίᾳ καρδια heart αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in ὅλῃ ολος whole; wholly ψυχῇ ψυχη soul αὐτοῦ αυτος he; him καὶ και and; even ἐν εν in ὅλῃ ολος whole; wholly ἰσχύι ισχυς force αὐτοῦ αυτος he; him κατὰ κατα down; by πάντα πας all; every τὸν ο the νόμον νομος.1 law Μωυσῆ μωσευς Mōseus; Mosefs καὶ και and; even μετ᾿ μετα with; amid αὐτὸν αυτος he; him οὐκ ου not ἀνέστη ανιστημι stand up; resurrect ὅμοιος ομοιος like; similar to αὐτῷ αυτος he; him 23:25 וְ wᵊ וְ and כָמֹהוּ֩ ḵāmōhˌû כְּמֹו like לֹֽא־ lˈō- לֹא not הָיָ֨ה hāyˌā היה be לְ lᵊ לְ to פָנָ֜יו fānˈāʸw פָּנֶה face מֶ֗לֶךְ mˈeleḵ מֶלֶךְ king אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁ֤ב šˈāv שׁוב return אֶל־ ʔel- אֶל to יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לְבָבֹ֤ו lᵊvāvˈô לֵבָב heart וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole נַפְשֹׁו֙ nafšˌô נֶפֶשׁ soul וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole מְאֹדֹ֔ו mᵊʔōḏˈô מְאֹד might כְּ kᵊ כְּ as כֹ֖ל ḵˌōl כֹּל whole תֹּורַ֣ת tôrˈaṯ תֹּורָה instruction מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after לֹֽא־ lˈō- לֹא not קָ֥ם qˌām קום arise כָּמֹֽהוּ׃ kāmˈōhû כְּמֹו like 23:25. similis illi non fuit ante eum rex qui reverteretur ad Dominum in omni corde suo et in tota anima sua et in universa virtute sua iuxta omnem legem Mosi neque post eum surrexit similis illi There was no king before him like unto him, that returned to the Lord with all his heart, and with all his soul, and with all his strength, according to all the law of Moses: neither after him did there arise any like unto him. 25. And like unto him was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 The Death of Josiah. B. C. 610. 25 And like unto him was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him. 26 Notwithstanding the LORD turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. 27 And the LORD said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there. 28 Now the rest of the acts of Josiah, and all that he did, are they not written in the book of the chronicles of the kings of Judah? 29 In his days Pharaoh-nechoh king of Egypt went up against the king of Assyria to the river Euphrates: and king Josiah went against him; and he slew him at Megiddo, when he had seen him. 30 And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father's stead. Upon the reading of these verses we must say, Lord, though thy righteousness be as the great mountains--evident, conspicuous, and past dispute, yet thy judgments are a great deep, unfathomable and past finding out, Ps. xxxvi. 6. What shall we say to this? I. It is here owned that Josiah was one of the best kings that ever sat upon the throne of David, v. 25. As Hezekiah was a non-such for faith and dependence upon God in straits (ch. xviii. 5), so Josiah was a non-such for sincerity and zeal in carrying on a work of reformation. For this there was none like him, 1. That he turned to the Lord from whom his fathers had revolted. It is true religion to turn to God as one we have chosen and love. He did what he could to turn his kingdom also to the Lord. 2. That he did this with his heart and soul; his affections and aims were right in what he did. Those make nothing of their religion that do not make heart-work of it. 3. That he did it with all his heart, and all his soul, and all his might--with vigour, and courage, and resolution: he could not otherwise have broken through the difficulties he had to grapple with. What great things may we bring to pass in the service of God if we be but lively and hearty in it! 4. That he did this according to all the law of Moses, in an exact observance of that law and with an actual regard to it. His zeal did not transport him into any irregularities, but, in all he did, he walked by rule. II. Notwithstanding this he was cut off by a violent death in the midst of his days, and his kingdom was ruined within a few years after. Consequent upon such a reformation as this, one would have expected nothing but the prosperity and glory both of king and kingdom; but, quite contrary, we find both under a cloud. 1. Even the reformed kingdom continues marked for ruin. For all this (v. 26) the Lord turned not from the fierceness of his great wrath. That is certainly true, which God spoke by the prophet (Jer. xviii. 7, 8), that if a nation, doomed to destruction, turn from the evil of sin, God will repent of the evil of punishment; and therefore we must conclude that Josiah's people, though they submitted to Josiah's power, did not heartily imbibe Josiah's principles. They were turned by force, and did not voluntarily turn from their evil way, but still continued their affection for their idols; and therefore he that knows men's hearts would not recall the sentence, which was, That Judah should be removed, as Israel had been, and Jerusalem itself cast off, v. 27. Yet even this destruction was intended to be their effectual reformation; so that we must say, not only that the criminals had filled their measure and were ripe for ruin, but also that the disease had come to a crisis, and was ready for a cure; and this shall be all the fruit, even the taking away of sin. 2. As an evidence of this, even the reforming king is cut off in the midst of his usefulness--in mercy to him, that he might not see the evil which was coming upon his kingdom, but in wrath to his people, for his death was an inlet to their desolations. The king of Egypt waged war, it seems, with the king of Assyria: so the king of Babylon is now called. Josiah's kingdom lay between them. He therefore thought himself concerned to oppose the king of Egypt, and check the growing, threatening, greatness of his power; for though, at this time, he protested that he had no design against Josiah, yet, if he should prevail to unite the river of Egypt and the river Euphrates, the land of Judah would soon be overflowed between them. Therefore Josiah went against him, and was killed in the first engagement, v. 29, 30. Here, (1.) We cannot justify Josiah's conduct. He had no clear call to engage in this war, nor do we find that he asked counsel of God by urim or prophets concerning it. What had he to do to appear and act as a friend and ally to the king of Assyria? Should he help the ungodly and love those that hate the Lord? If the kings of Egypt and Assyria quarrelled, he had reason to think God would bring good out of it to him and his people, by making them instrumental to weaken one another. Some understand the promise made to him that he should come to his grave in peace in a sense in which it was not performed because, by his miscarriage in this matter, he forfeited the benefit of it. God has promised to keep us in all our ways; but, if we go out of our way, we throw ourselves out of his protection. I understand the promise so as that I believe it was fulfilled, for he died in peace with God and his own conscience, and saw not, nor had any immediate prospect of, the destruction of Judah and Jerusalem by the Chaldeans; yet I understand the providence to be a rebuke to him for his rashness. (2.) We must adore God's righteousness in taking away such a jewel from an unthankful people that knew not how to value it. They greatly lamented his death (2 Chron. xxxv. 25), urged to it by Jeremiah, who told them the meaning of it, and what a threatening omen it was; but they had not made a due improvement of the mercies they enjoyed by his life, of which God taught them the worth by the want. Adam Clarke: Commentary on the Bible - 1831 23:25: Like unto him was there no king - Perhaps not one from the time of David; and, morally considered, including David himself, none ever sat on the Jewish throne, so truly exemplary in his own conduct, and so thoroughly zealous in the work of God. David was a greater but not a better man than Josiah. 4 Kings (2 Kings) 23:26 Albert Barnes: Notes on the Bible - 1834 23:25: And like unto him ... - See Kg2 18:5 note. We must not press the letter of either passage, but regard both kings as placed among the very best of the kings of Judah. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:25: am 3363-3394, bc 641-610 unto him: Kg2 18:5 that turned: Kg2 23:3; Deu 4:29, Deu 6:5; Kg1 2:4, Kg1 8:48, Kg1 15:5; Jer 29:13 according: Neh 10:29; Mal 4:4; Joh 1:17, Joh 7:19 John Gill And like unto him was there no king before him,.... The same is said of Hezekiah, 4Kings 18:5, Hezekiah might excel him in some things, as Josiah might excel Hezekiah in others: that turned to the Lord with all his heart, and with all his soul, and with all his might; with such sincerity, heartiness, zeal, and constancy: according to all the law of Moses; having respect to every commandment, especially relative to worship, with the greatest precision and exactness: neither after him arose there any like him; for all to the captivity were wicked princes. John Wesley No king - For his diligent study in God's law, and his exact care, and unwearied industry, and fervent zeal, in rooting out idolators, and all kinds and appearances of idolatry, not only in Judah, but in Israel also; and in the establishment of the true religion in all his dominions, and in the conforming of his own life, and his peoples too, (as far as he could) to the holy law of God: though Hezekiah might excel him in some particulars.
23:2623:26: Սակայն ո՛չ դարձաւ Տէր ՚ի սրտմտութենէ բարկութեան իւրոյ մեծէ՝ զոր սրտմտեցաւ բարկութեամբ իւրով ՚ի վերայ Յուդայ վասն զայրացութեանցն որովք զայրացո՛յց զնա Մանասէ։ 26 Ոչ էլ նրանից յետոյ եղաւ նրա նմանը: Մանասէի կատարած չար գործերի պատճառով Յուդայի երկրի հանդէպ Տիրոջ մէջ բորբոքուած սաստիկ զայրոյթը, սակայն, չմեղմացաւ, 26 Բայց Տէրը Յուդայի վրայ բորբոքած իր մեծ ու սաստիկ բարկութենէն ետ չդարձաւ՝ այն բոլոր չար գործերուն* համար, որոնցմով Մանասէն զանիկա բարկացուցեր էր։ Սակայն ոչ դարձաւ Տէր ի սրտմտութենէ բարկութեան իւրոյ մեծէ զոր սրտմտեցաւ բարկութեամբ իւրով ի վերայ Յուդայ վասն զայրացութեանցն որովք զայրացոյց զնա Մանասէ: 23:26: Սակայն ո՛չ դարձաւ Տէր ՚ի սրտմտութենէ բարկութեան իւրոյ մեծէ՝ զոր սրտմտեցաւ բարկութեամբ իւրով ՚ի վերայ Յուդայ վասն զայրացութեանցն որովք զայրացո՛յց զնա Մանասէ։ 26 Ոչ էլ նրանից յետոյ եղաւ նրա նմանը: Մանասէի կատարած չար գործերի պատճառով Յուդայի երկրի հանդէպ Տիրոջ մէջ բորբոքուած սաստիկ զայրոյթը, սակայն, չմեղմացաւ, 26 Բայց Տէրը Յուդայի վրայ բորբոքած իր մեծ ու սաստիկ բարկութենէն ետ չդարձաւ՝ այն բոլոր չար գործերուն* համար, որոնցմով Մանասէն զանիկա բարկացուցեր էր։ zohrab-1805▾ eastern-1994▾ western am▾	23:2623:26 Однако ж Господь не отложил великой ярости гнева Своего, какою воспылал гнев Его на Иуду за все оскорбления, какими прогневал Его Манассия. 23:26 πλὴν πλην besides; only οὐκ ου not ἀπεστράφη αποστρεφω turn away; alienate κύριος κυριος lord; master ἀπὸ απο from; away θυμοῦ θυμος provocation; temper ὀργῆς οργη passion; temperament αὐτοῦ αυτος he; him τοῦ ο the μεγάλου μεγας great; loud οὗ ος who; what ἐθυμώθη θυμοω provoke; be / get angry ὀργὴ οργη passion; temperament αὐτοῦ αυτος he; him ἐν εν in τῷ ο the Ιουδα ιουδα Iouda; Iutha ἐπὶ επι in; on τοὺς ο the παροργισμούς παροργισμος rage; provocation οὓς ος who; what παρώργισεν παροργιζω enrage; provoke αὐτὸν αυτος he; him Μανασσης μανασσης Manassēs; Manassis 23:26 אַ֣ךְ׀ ʔˈaḵ אַךְ only לֹֽא־ lˈō- לֹא not שָׁ֣ב šˈāv שׁוב return יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH מֵ mē מִן from חֲרֹ֤ון ḥᵃrˈôn חָרֹון anger אַפֹּו֙ ʔappˌô אַף nose הַ ha הַ the גָּדֹ֔ול ggāḏˈôl גָּדֹול great אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] חָרָ֥ה ḥārˌā חרה be hot אַפֹּ֖ו ʔappˌô אַף nose בִּֽ bˈi בְּ in יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah עַ֚ל ˈʕal עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the כְּעָסִ֔ים kkᵊʕāsˈîm כַּעַס grief אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הִכְעִיסֹ֖ו hiḵʕîsˌô כעס be discontent מְנַשֶּֽׁה׃ mᵊnaššˈeh מְנַשֶּׁה Manasseh 23:26. verumtamen non est aversus Dominus ab ira furoris sui magni quo iratus est furor eius contra Iudam propter inritationes quibus provocaverat eum ManassesBut yet the Lord turned not away from the wrath of his great indignation, wherewith his anger was kindled against Juda: because of the provocations, wherewith Manasses had provoked him. 26. Notwithstanding the LORD turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. Notwithstanding the LORD turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal: 23:26 Однако ж Господь не отложил великой ярости гнева Своего, какою воспылал гнев Его на Иуду за все оскорбления, какими прогневал Его Манассия. 23:26 πλὴν πλην besides; only οὐκ ου not ἀπεστράφη αποστρεφω turn away; alienate κύριος κυριος lord; master ἀπὸ απο from; away θυμοῦ θυμος provocation; temper ὀργῆς οργη passion; temperament αὐτοῦ αυτος he; him τοῦ ο the μεγάλου μεγας great; loud οὗ ος who; what ἐθυμώθη θυμοω provoke; be / get angry ὀργὴ οργη passion; temperament αὐτοῦ αυτος he; him ἐν εν in τῷ ο the Ιουδα ιουδα Iouda; Iutha ἐπὶ επι in; on τοὺς ο the παροργισμούς παροργισμος rage; provocation οὓς ος who; what παρώργισεν παροργιζω enrage; provoke αὐτὸν αυτος he; him Μανασσης μανασσης Manassēs; Manassis 23:26 אַ֣ךְ׀ ʔˈaḵ אַךְ only לֹֽא־ lˈō- לֹא not שָׁ֣ב šˈāv שׁוב return יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH מֵ mē מִן from חֲרֹ֤ון ḥᵃrˈôn חָרֹון anger אַפֹּו֙ ʔappˌô אַף nose הַ ha הַ the גָּדֹ֔ול ggāḏˈôl גָּדֹול great אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] חָרָ֥ה ḥārˌā חרה be hot אַפֹּ֖ו ʔappˌô אַף nose בִּֽ bˈi בְּ in יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah עַ֚ל ˈʕal עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the כְּעָסִ֔ים kkᵊʕāsˈîm כַּעַס grief אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הִכְעִיסֹ֖ו hiḵʕîsˌô כעס be discontent מְנַשֶּֽׁה׃ mᵊnaššˈeh מְנַשֶּׁה Manasseh 23:26. verumtamen non est aversus Dominus ab ira furoris sui magni quo iratus est furor eius contra Iudam propter inritationes quibus provocaverat eum Manasses But yet the Lord turned not away from the wrath of his great indignation, wherewith his anger was kindled against Juda: because of the provocations, wherewith Manasses had provoked him. 26. Notwithstanding the LORD turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 26-27: "Обращение здесь к Богу не столько было внутреннее и постоянное, сколько внешнее и временное, почему Он не оставил Своего гнева на них" (Филарет); близок был суд Божий и на Иудею, постигший уже свыше ста лет раньше царства Израильское (4: Цар. XVII), - соответственно многократным предвещаниям пророков Божиих (напр. I-X гл.; Соф I:2-6; III:1-4), повторявших древние угрозы закона (Лев. XXVI; Втор.. XXVIII и др.) народу Божию. Adam Clarke: Commentary on the Bible - 1831 23:26: The Lord turned not - It was of no use to try this fickle and radically depraved people any longer. They were respited merely during the life of Josiah. 4 Kings (2 Kings) 23:29 Albert Barnes: Notes on the Bible - 1834 23:26: See the marginal references. True repentance might have averted God's anger. But the people had sunk into a condition in which a true repentance was no longer possible. Individuals, like Josiah, were sincere, but the mass of the nation, despite their formal renewal of the covenant Kg2 23:3, and their outward perseverance in Yahweh-worship Ch2 34:33, had feigned rather than felt repentance. The earlier chapters of Jeremiah are full at once of reproaches which he directs against the people for their insincerity, and of promises if they would repent in earnest. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:26: Notwithstanding: Kg2 21:11-13, Kg2 22:16, Kg2 22:17, Kg2 24:2, Kg2 24:4; Ch2 36:16; Jer 3:7-10, Jer 15:1-4 provocations: Heb. angers Geneva 1599 Notwithstanding the LORD turned not from the (r) fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. (r) Because of the wicked heart of the people, who would not turn to him by repentance. John Gill Notwithstanding, the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah,.... Notwithstanding the great reformation wrought among them; for though Josiah was a sincere reformer, and did what he did heartily, as to the Lord, according to his will, and for his glory; yet the people were not sincere in their compliance, they turned to the Lord not with their whole heart, but feignedly, Jer 3:10. because of all the provocations that Manasseh had provoked him withal; by shedding innocent blood and committing idolatry, which the people consented to and approved of, and even now privately committed idolatry, as the prophecies of Jeremiah and Zephaniah show; and it may easily be concluded that their hearts were after their idols, by their openly returning to them in the days of the sons of Josiah. John Wesley Notwithstanding - Because though the king was most hearty in his repentance and acceptable to God, and therefore the judgment was delayed for his time; yet the people were in general corrupt, and secretly averse from Josiah's pious reformation, as appears from the complaints of the prophets, especially Jeremiah and Zephaniah, against them: and by the following history, wherein we see, that as soon as ever Josiah was gone, his children, and the princes, and the people, suddenly and greedily returned to their former abominations. Because - The sins of Manasseh, and for the men of his generation; who concurred with him in his idolatrous and cruel practices, are justly punished in this generation: because of God's sovereign right of punishing sinners when he sees fit: because of that publick declaration of God, that he would visit the iniquity of the fathers upon the children: and principally, because these men had never sincerely repented of their own, nor of their fathers sins. Robert Jamieson, A. R. Fausset and David Brown Notwithstanding, the Lord turned not from the fierceness of his wrath,--&c. The national reformation which Josiah carried on was acquiesced in by the people from submission to the royal will; but they entertained a secret and strong hankering after the suppressed idolatries. Though outwardly purified, their hearts were not right towards God, as appears from many passages of the prophetic writings; their thorough reform was hopeless; and God, who saw no sign of genuine repentance, allowed His decree (4Kings 21:12-15) for the subversion of the kingdom to take fatal effect.
23:2723:27: Եւ ասէ Տէր. Նա եւ զՅուդա՛յ մերժեցից յերեսաց իմոց, որպէս մերժեցի զԻսրայէլ. եւ մերժեցից զքաղաքդ զայդ զոր ընտրեցի զԵրուսաղէմ, եւ զտունդ զորմէ ասացի թէ եղիցի անուն իմ անդ[4061]։[4061] Ոմանք. Թէ դիցի անուն իմ անդ։ 27 ուստի Տէրն ասաց. «Յուդայի երկիրն էլ իմ երեսից պիտի մերժեմ, ինչպէս մերժեցի Իսրայէլը, պիտի մերժեմ այդ քաղաքը՝ իմ ընտրած Երուսաղէմը, եւ այդ տունը, որի համար ասել եմ, թէ՝ “Իմ անունը նրա վրայ պիտի լինի”»: 27 Եւ Տէրը ըսաւ. «Յուդան ալ իմ երեսէս պիտի ձգեմ, ինչպէս Իսրայէլը ձգեցի ու պիտի մերժեմ այս քաղաքը, իմ ընտրած Երուսաղէմս ու այս տունը՝ որուն համար ըսի թէ ‘Իմ անունս հոն ըլլայ’»։ Եւ ասէ Տէր. Նա եւ զՅուդա մերժեցից յերեսաց իմոց, որպէս մերժեցի զԻսրայէլ. եւ մերժեցից զքաղաքդ զայդ զոր ընտրեցի զԵրուսաղէմ, եւ զտունդ զորմէ ասացի թէ` Եղիցի անուն իմ անդ: 23:27: Եւ ասէ Տէր. Նա եւ զՅուդա՛յ մերժեցից յերեսաց իմոց, որպէս մերժեցի զԻսրայէլ. եւ մերժեցից զքաղաքդ զայդ զոր ընտրեցի զԵրուսաղէմ, եւ զտունդ զորմէ ասացի թէ եղիցի անուն իմ անդ[4061]։ [4061] Ոմանք. Թէ դիցի անուն իմ անդ։ 27 ուստի Տէրն ասաց. «Յուդայի երկիրն էլ իմ երեսից պիտի մերժեմ, ինչպէս մերժեցի Իսրայէլը, պիտի մերժեմ այդ քաղաքը՝ իմ ընտրած Երուսաղէմը, եւ այդ տունը, որի համար ասել եմ, թէ՝ “Իմ անունը նրա վրայ պիտի լինի”»: 27 Եւ Տէրը ըսաւ. «Յուդան ալ իմ երեսէս պիտի ձգեմ, ինչպէս Իսրայէլը ձգեցի ու պիտի մերժեմ այս քաղաքը, իմ ընտրած Երուսաղէմս ու այս տունը՝ որուն համար ըսի թէ ‘Իմ անունս հոն ըլլայ’»։ zohrab-1805▾ eastern-1994▾ western am▾	23:2723:27 И сказал Господь: и Иуду отрину от лица Моего, как отринул Я Израиля, и отвергну город сей Иерусалим, который Я избрал, и дом, о котором Я сказал: >. 23:27 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master καί και and; even γε γε in fact τὸν ο the Ιουδαν ιουδας Ioudas; Iuthas ἀποστήσω αφιστημι distance; keep distance ἀπὸ απο from; away τοῦ ο the προσώπου προσωπον face; ahead of μου μου of me; mine καθὼς καθως just as / like ἀπέστησα αφιστημι distance; keep distance τὸν ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀπώσομαι απωθεω thrust away; reject τὴν ο the πόλιν πολις city ταύτην ουτος this; he ἣν ος who; what ἐξελεξάμην εκλεγω select; choose τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even τὸν ο the οἶκον οικος home; household οὗ ος who; what εἶπον επω say; speak ἔσται ειμι be τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐκεῖ εκει there 23:27 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH גַּ֤ם gˈam גַּם even אֶת־ ʔeṯ- אֵת [object marker] יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah אָסִיר֙ ʔāsîr סור turn aside מֵ mē מִן from עַ֣ל ʕˈal עַל upon פָּנַ֔י pānˈay פָּנֶה face כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֲסִרֹ֖תִי hᵃsirˌōṯî סור turn aside אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ֠ û וְ and מָאַסְתִּי māʔastˌî מאס retract אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֨יר ʕˌîr עִיר town הַ ha הַ the זֹּ֤את zzˈōṯ זֹאת this אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּחַ֨רְתִּי֙ bāḥˈartî בחר examine אֶת־ ʔeṯ- אֵת [object marker] יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בַּ֔יִת bbˈayiṯ בַּיִת house אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָמַ֔רְתִּי ʔāmˈartî אמר say יִהְיֶ֥ה yihyˌeh היה be שְׁמִ֖י šᵊmˌî שֵׁם name שָֽׁם׃ šˈām שָׁם there 23:27. dixit itaque Dominus etiam Iudam auferam a facie mea sicut abstuli Israhel et proiciam civitatem hanc quam elegi Hierusalem et domum de qua dixi erit nomen meum ibiAnd the Lord said: I will remove Juda also from before my face, as I have removed Israel: and I will cast off this city Jerusalem, which I chose, and the house, of which I said: My name shall be there. 27. And the LORD said, I will remove Judah also out of my sight, as I have removed Israel, and I will cast off this city which I have chosen, even Jerusalem, and the house of which I said, My name shall be there. And the LORD said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there: 23:27 И сказал Господь: и Иуду отрину от лица Моего, как отринул Я Израиля, и отвергну город сей Иерусалим, который Я избрал, и дом, о котором Я сказал: <<будет имя Мое там>>. 23:27 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master καί και and; even γε γε in fact τὸν ο the Ιουδαν ιουδας Ioudas; Iuthas ἀποστήσω αφιστημι distance; keep distance ἀπὸ απο from; away τοῦ ο the προσώπου προσωπον face; ahead of μου μου of me; mine καθὼς καθως just as / like ἀπέστησα αφιστημι distance; keep distance τὸν ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀπώσομαι απωθεω thrust away; reject τὴν ο the πόλιν πολις city ταύτην ουτος this; he ἣν ος who; what ἐξελεξάμην εκλεγω select; choose τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even τὸν ο the οἶκον οικος home; household οὗ ος who; what εἶπον επω say; speak ἔσται ειμι be τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐκεῖ εκει there 23:27 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH גַּ֤ם gˈam גַּם even אֶת־ ʔeṯ- אֵת [object marker] יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah אָסִיר֙ ʔāsîr סור turn aside מֵ mē מִן from עַ֣ל ʕˈal עַל upon פָּנַ֔י pānˈay פָּנֶה face כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֲסִרֹ֖תִי hᵃsirˌōṯî סור turn aside אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ֠ û וְ and מָאַסְתִּי māʔastˌî מאס retract אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֨יר ʕˌîr עִיר town הַ ha הַ the זֹּ֤את zzˈōṯ זֹאת this אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּחַ֨רְתִּי֙ bāḥˈartî בחר examine אֶת־ ʔeṯ- אֵת [object marker] יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בַּ֔יִת bbˈayiṯ בַּיִת house אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָמַ֔רְתִּי ʔāmˈartî אמר say יִהְיֶ֥ה yihyˌeh היה be שְׁמִ֖י šᵊmˌî שֵׁם name שָֽׁם׃ šˈām שָׁם there 23:27. dixit itaque Dominus etiam Iudam auferam a facie mea sicut abstuli Israhel et proiciam civitatem hanc quam elegi Hierusalem et domum de qua dixi erit nomen meum ibi And the Lord said: I will remove Juda also from before my face, as I have removed Israel: and I will cast off this city Jerusalem, which I chose, and the house, of which I said: My name shall be there. 27. And the LORD said, I will remove Judah also out of my sight, as I have removed Israel, and I will cast off this city which I have chosen, even Jerusalem, and the house of which I said, My name shall be there. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 23:27: It added to the guilt of Judah that she had had the warning of her sister Israel's example, and had failed to profit by it. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:27: I will remove: Kg2 17:18, Kg2 17:20, Kg2 18:11, Kg2 21:13, Kg2 24:3, Kg2 25:11; Deu 29:27, Deu 29:28; Eze 23:32-35 out of my sight: Psa 51:11; Jer 31:37, Jer 33:24; Lam 2:7 My name: Kg2 21:4, Kg2 21:7; Kg1 8:29, Kg1 9:3 John Gill And the Lord said, I will remove Judah also out of my sight, as I have removed Israel. Not from his all seeing eye, but from being the object of his special care and protection; the meaning is, that he would suffer them to he carried out of their land into captivity as Israel was; this he had said in his heart, was determined upon; the decree was gone forth, and it was irrevocable: and will cast off this city Jerusalem which I have chosen: for the place of his worship, the people having forsaken his worship there, and followed after idols: and the house of which I said, my name shall be there; the temple, called after his name, and where his name was to be, and had been, called upon. John Wesley I said - Upon the conditions in sundry places expressed, which they broke, and therefore God justly made them to know his breach of promise.
23:2823:28: Եւ մնացորդք բանիցն Յովսիայ՝ եւ ամենայն ինչ զոր արար՝ ո՛չ աւանիկ գրեալ է ՚ի գիրս բանից աւուրց թագաւորացն Յուդայ[4062]։ [4062] Այլք. Ոչ աւանիկ գրեալ են ՚ի գիրս։ 28 Յոսիայի մնացած գործերը եւ այն ամէնը, ինչ նա արել է, չէ՞ որ նկարագրուած են Յուդայի երկրի թագաւորների ժամանակագրութեան մէջ: 28 Յովսիայի մնացորդ պատմութիւնն ու անոր բոլոր գործերը Յուդայի թագաւորներուն յիշատակներու գրքին մէջ գրուած են։ Եւ մնացորդք բանիցն Յովսեայ եւ ամենայն ինչ զոր արար, ո՞չ աւանիկ գրեալ են ի գիրս բանից աւուրց թագաւորացն Յուդայ: 23:28: Եւ մնացորդք բանիցն Յովսիայ՝ եւ ամենայն ինչ զոր արար՝ ո՛չ աւանիկ գրեալ է ՚ի գիրս բանից աւուրց թագաւորացն Յուդայ[4062]։ [4062] Այլք. Ոչ աւանիկ գրեալ են ՚ի գիրս։ 28 Յոսիայի մնացած գործերը եւ այն ամէնը, ինչ նա արել է, չէ՞ որ նկարագրուած են Յուդայի երկրի թագաւորների ժամանակագրութեան մէջ: 28 Յովսիայի մնացորդ պատմութիւնն ու անոր բոլոր գործերը Յուդայի թագաւորներուն յիշատակներու գրքին մէջ գրուած են։ zohrab-1805▾ eastern-1994▾ western am▾	23:2823:28 Прочее об Иосии и обо всем, что он сделал, написано в летописи царей Иудейских. 23:28 καὶ και and; even τὰ ο the λοιπὰ λοιπος rest; remains τῶν ο the λόγων λογος word; log Ιωσιου ιωσιας Iōsias; Iosias καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make 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 23:28 וְ wᵊ וְ and יֶ֛תֶר yˈeṯer יֶתֶר remainder דִּבְרֵ֥י divrˌê דָּבָר word יֹאשִׁיָּ֖הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah וְ wᵊ וְ and כָל־ ḵol- כֹּל whole 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 23:28. reliqua autem verba Iosiae et universa quae fecit nonne haec scripta sunt in libro verborum dierum regum IudaNow the rest of the acts of Josias, and all that he did, are they not written in the book of the words of the days of the kings of Juda? 28. Now the rest of the acts of Josiah, and all that he did, are they not written in the book of the chronicles of the kings of Judah? Now the rest of the acts of Josiah, and all that he did, [are] they not written in the book of the chronicles of the kings of Judah: 23:28 Прочее об Иосии и обо всем, что он сделал, написано в летописи царей Иудейских. 23:28 καὶ και and; even τὰ ο the λοιπὰ λοιπος rest; remains τῶν ο the λόγων λογος word; log Ιωσιου ιωσιας Iōsias; Iosias καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make 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 23:28 וְ wᵊ וְ and יֶ֛תֶר yˈeṯer יֶתֶר remainder דִּבְרֵ֥י divrˌê דָּבָר word יֹאשִׁיָּ֖הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah וְ wᵊ וְ and כָל־ ḵol- כֹּל whole 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 23:28. reliqua autem verba Iosiae et universa quae fecit nonne haec scripta sunt in libro verborum dierum regum Iuda Now the rest of the acts of Josias, and all that he did, are they not written in the book of the words of the days of the kings of Juda? 28. Now the rest of the acts of Josiah, and all that 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▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 23:28: Josiah lived for 13 years after the celebration of his great Passover. Of this period we know absolutely nothing, except that in the course of it he seems to have submitted himself to Nabopolassar; who, after the fall of Nineveh, was accepted as the legitimate successor of the Assyrian monarchs by all the nations of the western coast. Josiah, after perhaps a little hesitation (see Jer 2:18, Jer 2:36), followed the example of his neighbors, and frankly accepted the position of an Assyro-Babylonian tributary. In this state matters remained until 608 B. C., when the great events happened which are narrated in Kg2 23:29. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:28: the rest: Kg2 20:20 John Gill Now the rest of the acts of Josiah, and all that he did,.... For abolishing idolatry, and restoring the true worship of God: are they not written in the book of the chronicles of the kings of Judah? and also of Israel, in which an account was kept of the transactions of their reign; many other of the acts of Josiah are recorded in the canonical book of Chronicles, 2Chron 34:1.
23:2923:29: Յաւուրսն յայնոսիկ ե՛լ փարաւոն Նեքաւով արքայ Եգիպտացւոց ՚ի վերայ թագաւորին Ասորեստանեաց առ Եփրատ գետով. եւ գնաց Յովսիա արքայ ընդ առաջ նորա. եւ սպան զնա ՚ի Մակեդով ՚ի տեսանելն նորա զնա[4063]։ [4063] ՚Ի լուս՛՛. ՚ի վերայ՝ Նեքաւով. նշանակի՝ կաղ։ Ոմանք. ՚Ի վերայ արքային Ասորես՛՛։ 29 Այդ օրերին Եգիպտոսի արքայ Նեքաւով փարաւոնը Եփրատ գետի մօտ յարձակուեց Ասորեստանի արքայի վրայ: Յոսիա արքան նրան ընդառաջ գնաց, եւ երբ Նեքաւովը տեսաւ նրան, սպանեց նրան Մակեդովում: 29 Անոր օրերը Եգիպտոսի թագաւորը՝ Փարաւոն Նեքաւով՝ Ասորեստանի թագաւորին վրայ յարձակեցաւ մինչեւ Եփրատ գետը։ Յովսիա թագաւորը անոր դէմ ելլելու գնաց ու անիկա Յովսիան տեսածին պէս՝ զանիկա մեռցուց Մակեդդովի մէջ։ ^[358]Յաւուրսն յայնոսիկ`` ել փարաւոն Նեքաւով արքայ Եգիպտացւոց ի վերայ արքային Ասորեստանեայց առ Եփրատ գետով. եւ գնաց Յովսիա արքայ ընդ առաջ նորա. եւ սպան զնա ի Մակեդով ի տեսանելն նորա զնա: 23:29: Յաւուրսն յայնոսիկ ե՛լ փարաւոն Նեքաւով արքայ Եգիպտացւոց ՚ի վերայ թագաւորին Ասորեստանեաց առ Եփրատ գետով. եւ գնաց Յովսիա արքայ ընդ առաջ նորա. եւ սպան զնա ՚ի Մակեդով ՚ի տեսանելն նորա զնա[4063]։ [4063] ՚Ի լուս՛՛. ՚ի վերայ՝ Նեքաւով. նշանակի՝ կաղ։ Ոմանք. ՚Ի վերայ արքային Ասորես՛՛։ 29 Այդ օրերին Եգիպտոսի արքայ Նեքաւով փարաւոնը Եփրատ գետի մօտ յարձակուեց Ասորեստանի արքայի վրայ: Յոսիա արքան նրան ընդառաջ գնաց, եւ երբ Նեքաւովը տեսաւ նրան, սպանեց նրան Մակեդովում: 29 Անոր օրերը Եգիպտոսի թագաւորը՝ Փարաւոն Նեքաւով՝ Ասորեստանի թագաւորին վրայ յարձակեցաւ մինչեւ Եփրատ գետը։ Յովսիա թագաւորը անոր դէմ ելլելու գնաց ու անիկա Յովսիան տեսածին պէս՝ զանիկա մեռցուց Մակեդդովի մէջ։ zohrab-1805▾ eastern-1994▾ western am▾	23:2923:29 Во дни его пошел фараон Нехао, царь Египетский, против царя Ассирийского на реку Евфрат. И вышел царь Иосия навстречу ему, и тот умертвил его в Мегиддоне, когда увидел его. 23:29 ἐν εν in δὲ δε though; while ταῖς ο the ἡμέραις ημερα day αὐτοῦ αυτος he; him ἀνέβη αναβαινω step up; ascend Φαραω φαραω Pharaō; Farao Νεχαω νεχαω monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐπὶ επι in; on βασιλέα βασιλευς monarch; king Ἀσσυρίων ασσυριος in; on ποταμὸν ποταμος river Εὐφράτην ευφρατης Euphratēs; Effratis καὶ και and; even ἐπορεύθη πορευομαι travel; go Ιωσιας ιωσιας Iōsias; Iosias εἰς εις into; for ἀπαντὴν απαντη he; him καὶ και and; even ἐθανάτωσεν θανατοω put to death αὐτὸν αυτος he; him Νεχαω νεχαω in Μαγεδδω μαγεδδω in τῷ ο the ἰδεῖν οραω view; see αὐτόν αυτος he; him 23:29 בְּ bᵊ בְּ in יָמָ֡יו yāmˈāʸw יֹום day עָלָה֩ ʕālˌā עלה ascend פַרְעֹ֨ה farʕˌō פַּרְעֹה pharaoh נְכֹ֧ה nᵊḵˈō נְכֹה Neco מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt עַל־ ʕal- עַל upon מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur עַל־ ʕal- עַל upon נְהַר־ nᵊhar- נָהָר stream פְּרָ֑ת pᵊrˈāṯ פְּרָת Euphrates וַ wa וְ and יֵּ֨לֶךְ yyˌēleḵ הלך walk הַ ha הַ the מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king יֹאשִׁיָּ֨הוּ֙ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah לִ li לְ to קְרָאתֹ֔ו qᵊrāṯˈô קרא encounter וַ wa וְ and יְמִיתֵ֨הוּ֙ yᵊmîṯˈēhû מות die בִּ bi בְּ in מְגִדֹּ֔ו mᵊḡiddˈô מְגִדֹּו Megiddo כִּ ki כְּ as רְאֹתֹ֖ו rᵊʔōṯˌô ראה see אֹתֹֽו׃ ʔōṯˈô אֵת [object marker] 23:29. in diebus eius ascendit Pharao Necho rex Aegypti contra regem Assyriorum ad flumen Eufraten et abiit Iosias rex in occursum eius et occisus est in Mageddo cum vidisset eumIn his days Pharao Nechao, king of Egypt, went up against the king of Assyria to the river Euphrates: and king Josias went to meet him: and was slain at Mageddo, when he had seen him. 29. In his days Pharaoh-necoh king of Egypt went up against the king of Assyria to the river Euphrates: and king Josiah went against him; and he slew him at Megiddo, when he had seen him. In his days Pharaoh- nechoh king of Egypt went up against the king of Assyria to the river Euphrates: and king Josiah went against him; and he slew him at Megiddo, when he had seen him: 23:29 Во дни его пошел фараон Нехао, царь Египетский, против царя Ассирийского на реку Евфрат. И вышел царь Иосия навстречу ему, и тот умертвил его в Мегиддоне, когда увидел его. 23:29 ἐν εν in δὲ δε though; while ταῖς ο the ἡμέραις ημερα day αὐτοῦ αυτος he; him ἀνέβη αναβαινω step up; ascend Φαραω φαραω Pharaō; Farao Νεχαω νεχαω monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐπὶ επι in; on βασιλέα βασιλευς monarch; king Ἀσσυρίων ασσυριος in; on ποταμὸν ποταμος river Εὐφράτην ευφρατης Euphratēs; Effratis καὶ και and; even ἐπορεύθη πορευομαι travel; go Ιωσιας ιωσιας Iōsias; Iosias εἰς εις into; for ἀπαντὴν απαντη he; him καὶ και and; even ἐθανάτωσεν θανατοω put to death αὐτὸν αυτος he; him Νεχαω νεχαω in Μαγεδδω μαγεδδω in τῷ ο the ἰδεῖν οραω view; see αὐτόν αυτος he; him 23:29 בְּ bᵊ בְּ in יָמָ֡יו yāmˈāʸw יֹום day עָלָה֩ ʕālˌā עלה ascend פַרְעֹ֨ה farʕˌō פַּרְעֹה pharaoh נְכֹ֧ה nᵊḵˈō נְכֹה Neco מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt עַל־ ʕal- עַל upon מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur עַל־ ʕal- עַל upon נְהַר־ nᵊhar- נָהָר stream פְּרָ֑ת pᵊrˈāṯ פְּרָת Euphrates וַ wa וְ and יֵּ֨לֶךְ yyˌēleḵ הלך walk הַ ha הַ the מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king יֹאשִׁיָּ֨הוּ֙ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah לִ li לְ to קְרָאתֹ֔ו qᵊrāṯˈô קרא encounter וַ wa וְ and יְמִיתֵ֨הוּ֙ yᵊmîṯˈēhû מות die בִּ bi בְּ in מְגִדֹּ֔ו mᵊḡiddˈô מְגִדֹּו Megiddo כִּ ki כְּ as רְאֹתֹ֖ו rᵊʔōṯˌô ראה see אֹתֹֽו׃ ʔōṯˈô אֵת [object marker] 23:29. in diebus eius ascendit Pharao Necho rex Aegypti contra regem Assyriorum ad flumen Eufraten et abiit Iosias rex in occursum eius et occisus est in Mageddo cum vidisset eum In his days Pharao Nechao, king of Egypt, went up against the king of Assyria to the river Euphrates: and king Josias went to meet him: and was slain at Mageddo, when he had seen him. 29. In his days Pharaoh-necoh king of Egypt went up against the king of Assyria to the river Euphrates: and king Josiah went against him; and he slew him at Megiddo, when he had seen him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 29-30: Сказанное здесь подробнее и полнее повторено в 2: Пар. XXXV:20-25. - Нехао, евр. Нехо, у 70-ти и И. Флавия: Νεκαώ, по Геродоту (II, 158), который называет его Νεκώς (по египетским памятникам Neku), сын Псамметиха I, 6-й царь XXVI, Сайской династии в Египте (царств. в 609-594: гг.), известный постройкой большого флота как на Средиземном, так и на Черном море. Ассирийская монархия тогда была накануне падения (в 606: г. Набопалассал халдейский и Киаксар мидийский соединенными силами разрушили Ниневию и положили конец существованию Ассирии), и Нехао, вероятно, желал воспользоваться слабостью прежде грозной соседней монархии и присоединить к владениям Египта некоторую часть Ассирии, напр., Сирию, почему предпринимает поход за Евфрат, к городу Кархемису (2: Пар. XXXV:20), у 70-ти: χερμείς, у И. Флавия: καρχαμησά, Vulg.: Charcamis, нa клинообразных надписях: Гаргамис - при впадении Xавораса в Евфрат, теперь Киркесья Иерабл или Джирба (Onomast. 954); здесь Нехао потерпел поражение от Навуходоносора (Иер. XLVI:2). Когда Нехао на флоте прибыл к берегам Палестины и высадился у приморского города Акко (по известию Геродота II, 16) - Птолемаиды (Onomast 64). Иосия или в качестве вассала ассирийского царя, или из-за опасений за целость своих владений счел нужным, несмотря на успокоительные разъяснения Нехао (2: Пар. XXXV:21), выйти с войском навстречу ему и сразиться, и в битве при Мегиддо (ср. 3: Цар. IV:12: и прим.), у Геродота Μάγδωλος, на воле или урочище Гададриммон (Зах. XII:11), египетские стрелки смертельно ранили Иосию, и он умер в Иерусалиме, оплаканный всей Иудеей и Иерусалимом; оплакивали благочестие его царя и пророк Иеремия в своей элегии, а равно и другие певцы и певицы в плачевных песнях, кинот (2: Пар. XXXV:24-25). Этот плач выражал, что дни политического существования Иудеи отселе были сочтены: по смерти Иосии царство Иудейское просуществовало еще два десятилетия, но это было жалкое существование данницы Вавилона. Преемником Иосии народ помазал почему-то не старшего сына его (ср. ст. 36), а младшего Иоахаза или, по Иер. XXII:11: сл.. Саллума (ср. 1: Пар. III:31), быть может, считая его более достойным, но он нимало не оправдал этих надежд (Иер. XXIl:11: и далее). Adam Clarke: Commentary on the Bible - 1831 23:29: In his days Pharaoh-nechoh - See the note on the death of Josiah, Kg2 22:20 (note). Nechoh is supposed to have been the son of Psammitichus, king of Egypt; and the Assyrian king, whom he was now going to attack, was the famous Nabopolassar. What the cause of this quarrel was, is not known. Some say it was on account of Carchemish, a city on the Euphrates, belonging to the Egyptians, which Nabopolassar had seized. See Isa 10:9. 4 Kings (2 Kings) 23:30 Albert Barnes: Notes on the Bible - 1834 23:29: Pharaoh-Nechoh - This king is well known to us both from profane historians, and from the Egyptian monuments. He succeeded his father Psammetichus (Psamatik) in the year 610 B. C., and was king of Egypt for 16 years. He was an enlightened and enterprising monarch. The great expedition here mentioned was an attempt to detach from the newly-formed Babylonian empire the important tract of country extending from Egypt to the Euphrates at Carchemish. Calculating probably on the friendship or neutrality of most of the native powers, the Egyptian monarch, having made preparations for the space of two years, set out on his march, probably following the (usual) coast route through Philistia and Sharon, from thence intending to cross by Megiddo into the Jezreel (Esdraelon) plain. The king of Assyria - This expression does not imply that Nineveh had not yet fallen. The Jews, accustomed to Assyrian monarchs, who held their courts alternately at Nineveh and Babylon Kg2 19:36; Ch2 33:11, at first regarded the change as merely dynastic, and transferred to the new king, Nabopolassar, the title which they had been accustomed to give to their former suzerains. When, later on, Nebuchadnezzar invaded their country they found that he did not call himself "King of Assyria," but "King of Babylon," and thenceforth that title came into use; but the annalist who wrote the life of Josiah inmediately upon his death, and whom the author of Kings copied, used, not unnaturally, the more familiar, though less correct, designation. Josiah went against him - Josiah probably regarded himself as in duty bound to oppose the march of a hostile force through his territory to attack his suzerain. For further details see the account in Chronicles (marginal reference). On Megiddo, see Jos 12:21 note. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:29: am 3394, bc 610 Pharaohnechoh: Pharaoh-nechoh, called Νεκως, Necos, the son of Psammiticus, by Herodotus, was now was now marching "to make war upon the Medes and Babylonians, who had dissolved the Assyrian empire," the king of the latter being the famous Nabopollasar, who had also become king of Assyria. Kg2 23:33, Kg2 23:34, Kg2 23:35; Ch2 35:20-24; Jer 46:2 Euphrates: Kg2 24:7; Ch2 35:20; Jer 46:2 Josiah went: Ch2 35:20-23 slew him: Kg2 22:20; Ecc 8:14, Ecc 9:1, Ecc 9:2; Isa 57:1, Isa 57:2; Rom 11:33 Megiddo: Megiddo, called Μαγδολον, Magdolum, by Herodotus, was situated in the tribe of Manasseh, west of Jordan, in the valley of Jezreel, and not far fron Hadad-Rimmon, or Maximianopolis. This shews that Josiah reigned over the country formerly possessed by the ten tribes; and it is also probable, that Nechoh had landed his troops at or near Cesarea of Palestine. Kg2 9:27; Jos 17:11; Jdg 1:27, Jdg 5:19; Kg1 4:12; Zac 12:11, Megiddon, Rev 16:16, Armageddon he had seen him: Kg2 14:8, Kg2 14:11 Geneva 1599 In his days Pharaohnechoh king of Egypt went up against the king of Assyria to the river Euphrates: and king Josiah (s) went against him; and he slew him at Megiddo, when he had seen him. (s) Because Pharaoh passed through his country, he was afraid Pharaoh would have done him harm and would have stopped him, yet he did not consult the Lord, and therefore was slain. John Gill In his days Pharaohnechoh king of Egypt,.... Who is called in the Targum Pharaoh the lame, because he was lame in his feet, perhaps gouty; Herodotus (x) also calls him Necos the son of Psammiticus; now it was in the last days of Josiah this king reigned in Egypt, or however that the following event was: that he went up against the king of Assyria to the river Euphrates; to Carchemish, a city situated upon it; see 2Chron 35:26, the king he went against was the king of Babylon, who had conquered the Assyrian monarchy, and therefore called king of it; some take him to be Nabopolassar; according to Marsham (y), he was Chyniladanus: and King Josiah went against him; to stop him, that he might not pass through his country, and attack the king of Babylon, whose ally, perhaps, Josiah was; or, however, thought himself obliged to him by the privileges, power, and authority he allowed him to exercise in the land of Israel: and he slew him at Megiddo, when he had seen him; as soon as they came face to face, and engaged in battle, see 4Kings 14:8 that is Pharaoh slew Josiah at the first onset. Megiddo was a city in the tribe of Manasseh, Josh 17:11. Herodotus (z) calls it Magdolus, which seems to be a city on the borders of Egypt, the same with Migdol, Jer 44:1 where he says Pharoahnechoh conquered the Syrians; in Josephus (a) it is called Mendes very wrongly. Josiah seems to have engaged in this action without consulting the Lord and his prophets. (x) Euterpe, sive, l. 2. c. 158. (y) Chronic. Secul. 18. p. 568. (z) Ibid. c. 159. (a) Antiqu. l. 10. c. 5. sect. 1. John Wesley The king, &c. - The king of Babylon, who having formerly rebelled against the Assyrian had now conquered him; as appears by the course of the sacred, and the concurrence of the prophane history; and therefore is here and elsewhere called the Assyrian, and the king of Assyria, because now he was the head of that empire. Euphrates - Against Carchemish by Euphrates, as it is expressed, 2Chron 35:20, which the Assyrian had taken from Pharaoh's confederates, who therefore sends forces against the Assyrian, that he might both help them, and secure himself. Josiah went - Either to defend his own country from Pharaoh's incursions; or to assist the king of Babylon, with whom he seems to have been in league. Slew - Gave him his death wound there; though he died not 'till he came to Jerusalem. Seen him - When he fought with him, or in the first onset. It does not appear, that Josiah had any clear call to engage in this war; possibly he received his death wound, as a punishment of his rashness. Robert Jamieson, A. R. Fausset and David Brown In his days Pharaoh-nechoh--(See 2Chron 35:20-27).
23:3023:30: Եւ բարձին զնա ծառայք նորա ՚ի Մակեդովայ, եւ բերին զնա յԵրուսաղէմ. եւ թաղեցին զնա ՚ի գերեզմանի հօր իւրում[4064]։ Եւ ա՛ռ ժողովուրդ երկրին զՅովաքազ որդի Յովսիայ, եւ օծին զնա՝ եւ թագաւորեցուցին զնա փոխանակ հօր իւրոյ։[4064] Այլք. Զնա ՚ի գերեզմանի իւրում։ 30 Ծառաները նրա մարմինը տարան Մակեդովից, բերեցին Երուսաղէմ եւ թաղեցին իր գերեզմանում: Երկրի ժողովուրդը Յոսիայի որդի Յովաքազին բերեց, օծեց նրան եւ նրա հօր փոխարէն թագաւոր նստեցրեց: 30 Անոր ծառաները անոր մարմինը Մակեդդովէն կառքով Երուսաղէմ բերին ու զանիկա իր գերեզմանին մէջ թաղեցին։ Երկրին ժողովուրդը Յովսիային որդին Յովաքազը առին ու օծեցին եւ զանիկա իր հօրը տեղ թագաւոր ըրին։ Եւ բարձին ^[359]զնա ծառայք նորա ի Մակեդովայ, եւ բերին զնա յԵրուսաղէմ, եւ թաղեցին զնա ի գերեզմանի իւրում. եւ ա՛ռ ժողովուրդ երկրին զՅովաքազ որդի Յովսեայ, եւ օծին զնա եւ թագաւորեցուցին զնա փոխանակ հօր իւրոյ: 23:30: Եւ բարձին զնա ծառայք նորա ՚ի Մակեդովայ, եւ բերին զնա յԵրուսաղէմ. եւ թաղեցին զնա ՚ի գերեզմանի հօր իւրում[4064]։ Եւ ա՛ռ ժողովուրդ երկրին զՅովաքազ որդի Յովսիայ, եւ օծին զնա՝ եւ թագաւորեցուցին զնա փոխանակ հօր իւրոյ։ [4064] Այլք. Զնա ՚ի գերեզմանի իւրում։ 30 Ծառաները նրա մարմինը տարան Մակեդովից, բերեցին Երուսաղէմ եւ թաղեցին իր գերեզմանում: Երկրի ժողովուրդը Յոսիայի որդի Յովաքազին բերեց, օծեց նրան եւ նրա հօր փոխարէն թագաւոր նստեցրեց: 30 Անոր ծառաները անոր մարմինը Մակեդդովէն կառքով Երուսաղէմ բերին ու զանիկա իր գերեզմանին մէջ թաղեցին։ Երկրին ժողովուրդը Յովսիային որդին Յովաքազը առին ու օծեցին եւ զանիկա իր հօրը տեղ թագաւոր ըրին։ zohrab-1805▾ eastern-1994▾ western am▾	23:3023:30 И рабы его повезли его мертвого из Мегиддона, и привезли его в Иерусалим, и похоронили его в гробнице его. И взял народ земли Иоахаза, сына Иосиина, и помазали его и воцарили его вместо отца его. 23:30 καὶ και and; even ἐπεβίβασαν επιβιβαζω pull on; put on αὐτὸν αυτος he; him οἱ ο the παῖδες παις child; boy αὐτοῦ αυτος he; him νεκρὸν νεκρος dead ἐκ εκ from; out of Μαγεδδω μαγεδδω and; even ἤγαγον αγω lead; pass αὐτὸν αυτος he; him εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem 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 πόλει πολις city Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἔλαβεν λαμβανω take; get ὁ ο the λαὸς λαος populace; population τῆς ο the γῆς γη earth; land τὸν ο the Ιωαχας ιωαχας son Ιωσιου ιωσιας Iōsias; Iosias καὶ και and; even ἔχρισαν χριω anoint αὐτὸν αυτος he; him καὶ και and; even ἐβασίλευσαν βασιλευω reign αὐτὸν αυτος he; him ἀντὶ αντι against; instead of τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him 23:30 וַ wa וְ and יַּרְכִּבֻ֨הוּ yyarkivˌuhû רכב ride עֲבָדָ֥יו ʕᵃvāḏˌāʸw עֶבֶד servant מֵת֙ mˌēṯ מות die מִ mi מִן from מְּגִדֹּ֔ו mmᵊḡiddˈô מְגִדֹּו Megiddo וַ wa וְ and יְבִאֻ֨הוּ֙ yᵊviʔˈuhû בוא come יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וַֽ wˈa וְ and יִּקְבְּרֻ֖הוּ yyiqbᵊrˌuhû קבר bury בִּ bi בְּ in קְבֻֽרָתֹ֑ו qᵊvˈurāṯˈô קְבוּרָה grave וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take עַם־ ʕam- עַם people הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אֶת־ ʔeṯ- אֵת [object marker] יְהֹֽואָחָז֙ yᵊhˈôʔāḥāz יְהֹואָחָז Jehoahaz בֶּן־ ben- בֵּן son יֹ֣אשִׁיָּ֔הוּ yˈōšiyyˈāhû יֹאשִׁיָּהוּ Josiah וַ wa וְ and יִּמְשְׁח֥וּ yyimšᵊḥˌû משׁח smear אֹתֹ֛ו ʔōṯˈô אֵת [object marker] וַ wa וְ and יַּמְלִ֥יכוּ yyamlˌîḵû מלך be king אֹתֹ֖ו ʔōṯˌô אֵת [object marker] תַּ֥חַת tˌaḥaṯ תַּחַת under part אָבִֽיו׃ פ ʔāvˈiʸw . f אָב father 23:30. et portaverunt eum servi sui mortuum de Mageddo et pertulerunt in Hierusalem et sepelierunt eum in sepulchro suo tulitque populus terrae Ioahaz filium Iosiae et unxerunt eum et constituerunt eum regem pro patre suoAnd his servants carried him dead from Mageddo: and they brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Joachaz, the son of Josias: and they anointed him, and made him king in his father's stead. 30. And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s stead. And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father' s stead: 23:30 И рабы его повезли его мертвого из Мегиддона, и привезли его в Иерусалим, и похоронили его в гробнице его. И взял народ земли Иоахаза, сына Иосиина, и помазали его и воцарили его вместо отца его. 23:30 καὶ και and; even ἐπεβίβασαν επιβιβαζω pull on; put on αὐτὸν αυτος he; him οἱ ο the παῖδες παις child; boy αὐτοῦ αυτος he; him νεκρὸν νεκρος dead ἐκ εκ from; out of Μαγεδδω μαγεδδω and; even ἤγαγον αγω lead; pass αὐτὸν αυτος he; him εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem 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 πόλει πολις city Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἔλαβεν λαμβανω take; get ὁ ο the λαὸς λαος populace; population τῆς ο the γῆς γη earth; land τὸν ο the Ιωαχας ιωαχας son Ιωσιου ιωσιας Iōsias; Iosias καὶ και and; even ἔχρισαν χριω anoint αὐτὸν αυτος he; him καὶ και and; even ἐβασίλευσαν βασιλευω reign αὐτὸν αυτος he; him ἀντὶ αντι against; instead of τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him 23:30 וַ wa וְ and יַּרְכִּבֻ֨הוּ yyarkivˌuhû רכב ride עֲבָדָ֥יו ʕᵃvāḏˌāʸw עֶבֶד servant מֵת֙ mˌēṯ מות die מִ mi מִן from מְּגִדֹּ֔ו mmᵊḡiddˈô מְגִדֹּו Megiddo וַ wa וְ and יְבִאֻ֨הוּ֙ yᵊviʔˈuhû בוא come יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וַֽ wˈa וְ and יִּקְבְּרֻ֖הוּ yyiqbᵊrˌuhû קבר bury בִּ bi בְּ in קְבֻֽרָתֹ֑ו qᵊvˈurāṯˈô קְבוּרָה grave וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take עַם־ ʕam- עַם people הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אֶת־ ʔeṯ- אֵת [object marker] יְהֹֽואָחָז֙ yᵊhˈôʔāḥāz יְהֹואָחָז Jehoahaz בֶּן־ ben- בֵּן son יֹ֣אשִׁיָּ֔הוּ yˈōšiyyˈāhû יֹאשִׁיָּהוּ Josiah וַ wa וְ and יִּמְשְׁח֥וּ yyimšᵊḥˌû משׁח smear אֹתֹ֛ו ʔōṯˈô אֵת [object marker] וַ wa וְ and יַּמְלִ֥יכוּ yyamlˌîḵû מלך be king אֹתֹ֖ו ʔōṯˌô אֵת [object marker] תַּ֥חַת tˌaḥaṯ תַּחַת under part אָבִֽיו׃ פ ʔāvˈiʸw . f אָב father 23:30. et portaverunt eum servi sui mortuum de Mageddo et pertulerunt in Hierusalem et sepelierunt eum in sepulchro suo tulitque populus terrae Ioahaz filium Iosiae et unxerunt eum et constituerunt eum regem pro patre suo And his servants carried him dead from Mageddo: and they brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Joachaz, the son of Josias: and they anointed him, and made him king in his father's stead. 30. And his servants carried him in a chariot dead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father’s stead. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:30: Dead from Megiddo - The word מת meth should here be considered as a participle, dying, for it is certain he was not dead: he was mortally wounded at Megiddo, was carried in a dying state to Jerusalem, and there he died and was buried. See Ch2 35:24. Herodotus, lib. i., c. 17, 18, 25, and lib. ii. 159, appears to refer to the same war which is here mentioned. He says that Nechoh, in the sixth year of his reign, went to attack the king of Assyria at Magdolum, gained a complete victory, and took Cadytis. Usher and others believe that Magdolum and Megiddo were the same place. The exact place of the battle seems to have been Hadadrimmon, in the valley of Megiddo, for there Zechariah tells us Kg2 12:11, was the great mourning for Josiah. Compare this with Ch2 35:24, Ch2 35:25. 4 Kings (2 Kings) 23:31 Albert Barnes: Notes on the Bible - 1834 23:30: Dead - It appears from a comparison of this passage with 2 Chronicles (marginal reference) that Josiah was not actually killed in the battle. Jehoahaz - Or Shallum (the marginal note). He may have taken the name of Jehoahaz ("the Lord possesses") on his accession. He was not the eldest son of Josiah (see Kg2 23:36 note). The mention of "anointing" here favors the view that there was some irregularity in the succession (see Kg1 1:34 note). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:30: servants: Kg2 9:28; Kg1 22:33-38; Ch2 35:24 the people: Kg2 14:21, Kg2 21:24; Ch2 36:1, Ch2 36:2-4 John Gill And his servants carried him in a chariot dead from Megiddo,.... They took him out of the chariot in which he was wounded, and put him into another, where he died of his wounds by the way; being mortally wounded, he is said to be dead, or a dead man, see 2Chron 35:24. and brought him to Jerusalem; which, according to Bunting (b), was forty four miles from Megiddo: and buried him in his own sepulchre; which either he had provided for himself in his lifetime, or which in common belonged to the kings of Judah, see 2Chron 35:24. and the people of the land took Jehoahaz the son of Josiah, and anointed him, and made him king in his father's stead; though he was not the eldest son, Jehoiakim, who was afterwards placed in his room, being two years older, as appears from 4Kings 23:31 and this is the reason, as the Jewish commentators in general agree, that he was anointed; which they say was never done to the son of a king, unless there was a competitor, or some objection to, or dispute about, the succession, as in the case of Solomon and others. (b) Travels, &c. p. 188. John Wesley Dead - Mortally wounded. Jehoahaz - Who was younger than Jehoiakim, yet preferred by the people before the elder brother; either because Jehoiakim refused the kingdom for fear of Pharaoh, whom he knew he should hereby provoke. Or because Jehoahaz was the more stout and warlike prince; whence he is called a lion, Ezek 19:3.
23:3123:31: Որդի՛ քսան եւ երից ամաց էր Յովաքազ ՚ի թագաւորել իւրում, եւ երիս ամիսս թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Ամիտալ դուստր Երեմիայի ՚ի Ղ՚ոբնայ[4065]։ [4065] Ոմանք. Եւ երիս ամս թագաւորեաց յԵրուսաղէմ... ՚ի Ղ՚ուբնա։ 31 Քսաներեք տարեկան էր Յովաքազը, որ թագաւոր դարձաւ: Նա երեք ամիս թագաւորեց Երուսաղէմում: Նրա մօր անունը Ամիտալ էր: Նա լոբնացի Երեմիայի դուստրն էր: 31 Յովաքազ քսանըերեք տարեկան էր, երբ թագաւոր եղաւ ու Երուսաղէմի մէջ երեք ամիս թագաւորութիւն ըրաւ։ Անոր մօրը անունը Ամիտաղ էր, որ Լեբնացի Երեմիային աղջիկն էր։ Որդի քսան եւ երից ամաց էր Յովաքազ ի թագաւորել իւրում, եւ երիս ամիսս թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Ամիտալ դուստր Երեմիայի ի Ղոբնայ: 23:31: Որդի՛ քսան եւ երից ամաց էր Յովաքազ ՚ի թագաւորել իւրում, եւ երիս ամիսս թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Ամիտալ դուստր Երեմիայի ՚ի Ղ՚ոբնայ[4065]։ [4065] Ոմանք. Եւ երիս ամս թագաւորեաց յԵրուսաղէմ... ՚ի Ղ՚ուբնա։ 31 Քսաներեք տարեկան էր Յովաքազը, որ թագաւոր դարձաւ: Նա երեք ամիս թագաւորեց Երուսաղէմում: Նրա մօր անունը Ամիտալ էր: Նա լոբնացի Երեմիայի դուստրն էր: 31 Յովաքազ քսանըերեք տարեկան էր, երբ թագաւոր եղաւ ու Երուսաղէմի մէջ երեք ամիս թագաւորութիւն ըրաւ։ Անոր մօրը անունը Ամիտաղ էր, որ Լեբնացի Երեմիային աղջիկն էր։ zohrab-1805▾ eastern-1994▾ western am▾	23:3123:31 Двадцати трех лет был Иоахаз, когда воцарился, и три месяца царствовал в Иерусалиме; имя матери его Хамуталь, дочь Иеремии, из Ливны. 23:31 υἱὸς υιος son εἴκοσι εικοσι twenty καὶ και and; even τριῶν τρεις three ἐτῶν ετος year ἦν ειμι be Ιωαχας ιωαχας in τῷ ο the βασιλεύειν βασιλευω reign αὐτὸν αυτος he; him καὶ και and; even τρίμηνον τριμηνος three months 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 Αμιταλ αμιταλ daughter Ιερεμιου ιερεμιας Hieremias; Ieremias ἐκ εκ from; out of Λεμνα λεμνα Lemna 23:31 בֶּן־ ben- בֵּן son עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty וְ wᵊ וְ and שָׁלֹ֤שׁ šālˈōš שָׁלֹשׁ three שָׁנָה֙ šānˌā שָׁנָה year יְהֹואָחָ֣ז yᵊhôʔāḥˈāz יְהֹואָחָז Jehoahaz בְּ bᵊ בְּ in מָלְכֹ֔ו mālᵊḵˈô מלך be king וּ û וְ and שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three חֳדָשִׁ֔ים ḥᵒḏāšˈîm חֹדֶשׁ month 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 חֲמוּטַ֥ל ḥᵃmûṭˌal חֲמוּטַל Hamutal בַּֽת־ bˈaṯ- בַּת daughter יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah מִ mi מִן from לִּבְנָֽה׃ llivnˈā לִבְנָה Libnah 23:31. viginti trium annorum erat Ioahaz cum regnare coepisset et tribus mensibus regnavit in Hierusalem nomen matris eius Amithal filia Hieremiae de LobnaJoachaz was three and twenty years old when he began to reign, and he reigned three months in Jerusalem: the name of his mother was Amital, the daughter of Jeremias, of Lobna. 31. Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem: and his mother’s name was Hamutal the daughter of Jeremiah of Libnah. Jehoahaz [was] twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And his mother' s name [was] Hamutal, the daughter of Jeremiah of Libnah: 23:31 Двадцати трех лет был Иоахаз, когда воцарился, и три месяца царствовал в Иерусалиме; имя матери его Хамуталь, дочь Иеремии, из Ливны. 23:31 υἱὸς υιος son εἴκοσι εικοσι twenty καὶ και and; even τριῶν τρεις three ἐτῶν ετος year ἦν ειμι be Ιωαχας ιωαχας in τῷ ο the βασιλεύειν βασιλευω reign αὐτὸν αυτος he; him καὶ και and; even τρίμηνον τριμηνος three months 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 Αμιταλ αμιταλ daughter Ιερεμιου ιερεμιας Hieremias; Ieremias ἐκ εκ from; out of Λεμνα λεμνα Lemna 23:31 בֶּן־ ben- בֵּן son עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty וְ wᵊ וְ and שָׁלֹ֤שׁ šālˈōš שָׁלֹשׁ three שָׁנָה֙ šānˌā שָׁנָה year יְהֹואָחָ֣ז yᵊhôʔāḥˈāz יְהֹואָחָז Jehoahaz בְּ bᵊ בְּ in מָלְכֹ֔ו mālᵊḵˈô מלך be king וּ û וְ and שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three חֳדָשִׁ֔ים ḥᵒḏāšˈîm חֹדֶשׁ month 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 חֲמוּטַ֥ל ḥᵃmûṭˌal חֲמוּטַל Hamutal בַּֽת־ bˈaṯ- בַּת daughter יִרְמְיָ֖הוּ yirmᵊyˌāhû יִרְמְיָהוּ Jeremiah מִ mi מִן from לִּבְנָֽה׃ llivnˈā לִבְנָה Libnah 23:31. viginti trium annorum erat Ioahaz cum regnare coepisset et tribus mensibus regnavit in Hierusalem nomen matris eius Amithal filia Hieremiae de Lobna Joachaz was three and twenty years old when he began to reign, and he reigned three months in Jerusalem: the name of his mother was Amital, the daughter of Jeremias, of Lobna. 31. Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem: and his mother’s name was Hamutal the daughter of Jeremiah of Libnah. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 31-35: О Ливне см. замеч. к XIX:8. Ривла, у 70-ти: Βήλα, Ρεβαάμι, Vulg.: Rebla, слав.: Ревлаам, Вила (Onomast 274) - город на северо-восточной границе земли обетованной (Чис. XXXIV:11), на Оронте, теперь Рибле, между Xамсом (Емеса) и Баальбеком. Сюда Нехао заключает лишенного им царства (после 3-месячного царствования) Иоахаза (ст. 33), здесь же после Навуходоносор ослепил Седекию (XXV:6), затем уморил вельмож Иудиных (XXV:21). По-видимому, Ривла была главной квартирой Нехао, а после Навуходоносора. Вместо Иоахаза Нехао ставит царем Иудеи старшего сына Иосии Елиакима, переменив ему имя на Иоаким - в знак (ср. Быт. XLI:45; Дан I:7) его вассальной зависимости от себя (так после поступил Навуходоносор в отношении Матфании - Седекии, XXIV:17). Возложенная египетским фараоном дань на Иудею разложена была (как некогда в Израильском царстве при Менаиме, 4: Цар. XV:19) на собственников земельных участков, даже и бедных (ам гаарец). Matthew Henry: Concise Commentary on the Whole Bible - 1706 Reigns of Jehoahaz and Jehoiakim. B. C. 610. 31 Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And his mother's name was Hamutal, the daughter of Jeremiah of Libnah. 32 And he did that which was evil in the sight of the LORD, according to all that his fathers had done. 33 And Pharaoh-nechoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of a hundred talents of silver, and a talent of gold. 34 And Pharaoh-nechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there. 35 And Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh: he exacted the silver and the gold of the people of the land, of every one according to his taxation, to give it unto Pharaoh-nechoh. 36 Jehoiakim was twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem. And his mother's name was Zebudah, the daughter of Pedaiah of Rumah. 37 And he did that which was evil in the sight of the LORD, according to all that his fathers had done. Jerusalem saw not a good day after Josiah was laid in his grave, but one trouble came after another, till within twenty-two years it was quite destroyed. Of the reign of two of his sons here is a short account; the former we find here a prisoner and the latter a tributary to the king of Egypt, and both so in the very beginning of their reign. This king of Egypt having slain Josiah, though he had not had any design upon Judah, yet, being provoked by the opposition which Josiah gave him, now, it should seem, he bent all his force against his family and kingdom. If Josiah's sons had trodden in his steps, they would have fared the better for his piety; but, deviating from them, they fared the worse for his rashness. I. Jehoahaz, a younger son, was first made king by the people of the land, probably because he was observed to be of a more active warlike genius than his elder brother, and likely to make head against the king of Egypt and to avenge his father's death, which perhaps the people were more solicitous about, in point of honour, than the keeping up and carrying on of his father's reformation; and the issue was accordingly. 1. He did ill, v. 32. Though he had a good education and a good example given him, and many a good prayer, we may suppose, put up for him, yet he did that which was evil in the sight of the Lord, and, it is to be feared, began to do so in his father's lifetime, for his reign was so short that he could not, in that, show much of his character. He did according to all that his wicked fathers had done. Though he had not time to do much, yet he had chosen his patterns, and showed whom he intended to follow and whose steps he resolved to tread in; and, having done this, he is here reckoned to have done according to all the evil which those did whom he proposed to imitate. It is of great consequence to young people whom they choose to take for their patterns and whom they emulate. An error in this choice is fatal. Phil. iii. 17, 18. 2. Doing ill, no wonder that he fared ill. He was but three months a prince, and was then made a prisoner, and lived and died so. The king of Egypt seized him, and put him in bands (v. 33), fearing lest he should give him disturbance, and carried him to Egypt, where he died soon after, v. 34. This Jehoahaz is that young lion whom Ezekiel speaks of in his lamentation for the princes of Israel, that learnt to catch the prey and devour men (that was the evil which he did in the sight of the Lord); but the nations heard of him, he was taken in their pit, and they brought him with chains into the land of Egypt, Ezek. xix. 1-4. See Jer. xxii. 10-12. II. Eliakim, another son of Josiah, was made king by the king of Egypt, it is not said in the room of Jehoahaz (his reign was so short that it was scarcely worth taking notice of), but in the room of Josiah. The crown of Judah had hitherto always descended from a father to a son, and never, till now, from one brother to another; once the succession had so happened in the house of Ahab, but never, till now, in the house of David. The king of Egypt, having used his power in making him king, further showed it in changing his name; he called him Jehoiakim, a name that has reference to Jehovah, for he had no design to make him renounce or forget the religion of his country. "All people will walk in the name of their God, and let him do so." The king of Babylon did not do so by those whose names he changed, Dan. i. 7. Of this Jehoiakim we are here told, 1. That the king of Egypt made him poor, exacted from him a vast tribute of 100 talents of silver and a talent of gold (v. 33), which, with much difficulty, he squeezed out of his subjects and gave to Pharaoh, v. 35. Formerly the Israelites had spoiled the Egyptians; now the Egyptians spoil Israel. See what woeful changes sin makes. 2. That which made him poor, yet did not make him good. Notwithstanding the rebukes of Providence he was under, by which he should have been convinced, humbled, and reformed, he did that which was evil in the sight of the Lord (v. 37), and so prepared against himself greater judgments; for such God will send if less do not do the work for which they are sent. Adam Clarke: Commentary on the Bible - 1831 23:31: Jehoahaz was twenty and three years old - This was not the eldest son of Josiah, which is evident from this, that he was twenty-three years old when he began to reign; that he reigned but three months; that, being dethroned, his brother Eliakim was put in his place, who was then twenty-five years of age. Eliakim, therefore, was the eldest brother; but Jehoahaz was probably raised to the throne by the people, as being of a more active and martial spirit. 4 Kings (2 Kings) 23:33 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:31: Jehoahaz: Ch1 3:15; Jer 22:11, Shallum Hamutal: Kg2 24:18 Carl Friedrich Keil and Franz Delitzsch Reign of Jehoahaz (cf. 2Chron 36:1-4). - Jehoahaz, called significantly by Jeremiah (Jer 22:11) Shallum, i.e., "to whom it is requited," reigned only three months, and did evil in the eyes of the Lord as all his fathers had done. The people (or the popular party), who had preferred him to his elder brother, had apparently set great hopes upon him, as we may judge from Jer 22:10-12, and seem to have expected that his strength and energy would serve to avert the danger which threatened the kingdom on the part of Necho. Ezekiel (Ezek 19:3) compares him to a young lion which learned to catch the prey and devoured men, but, as soon as the nations heard of him, was taken in their pit and led by nose-rings to Egypt, and thus attributes to him the character of a tyrant disposed to acts of violence; and Josephus accordingly (Ant. x. 5, 2) describes him as ἀσεβὴς καὶ μιαρὸς τὸν τρόπον. John Gill Jehoahaz was twenty three years old when he began to reign,.... Who seems to be the same with Shallum, Jer 22:11. and he reigned three months in Jerusalem; a short reign, being deposed by the king of Egypt, as after related: and his mother's name was Hamutal, the daughter of Jeremiah of Libnah; a city in the tribe of Judah, Josh 10:29.
23:3223:32: Եւ արար չա՛ր առաջի Տեառն ըստ ամենայնի զոր արարին հա՛րք նորա։ 32 Յովաքազը չար ընթացք ունեցաւ Տիրոջ առջեւ՝ կրկնելով իր հայրերի ամէն տեսակ վատ արարքները: 32 Անիկա իր հայրերուն բոլոր ըրածին պէս Տէրոջը առջեւ չարութիւն ըրաւ։ Եւ արար չար առաջի Տեառն ըստ ամենայնի զոր արարին հարք նորա: 23:32: Եւ արար չա՛ր առաջի Տեառն ըստ ամենայնի զոր արարին հա՛րք նորա։ 32 Յովաքազը չար ընթացք ունեցաւ Տիրոջ առջեւ՝ կրկնելով իր հայրերի ամէն տեսակ վատ արարքները: 32 Անիկա իր հայրերուն բոլոր ըրածին պէս Տէրոջը առջեւ չարութիւն ըրաւ։ zohrab-1805▾ eastern-1994▾ western am▾	23:3223:32 И делал он неугодное в очах Господних во всем так, как делали отцы его. 23:32 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 πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησαν ποιεω do; make οἱ ο the πατέρες πατηρ father αὐτοῦ αυτος he; him 23:32 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 כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשׂ֖וּ ʕāśˌû עשׂה make אֲבֹתָֽיו׃ ʔᵃvōṯˈāʸw אָב father 23:32. et fecit malum coram Domino iuxta omnia quae fecerant patres eiusAnd he did evil before the Lord, according to all that his fathers had done. 32. And he did that which was evil in the sight of the LORD, according to all that his fathers had done. And he did [that which was] evil in the sight of the LORD, according to all that his fathers had done: 23:32 И делал он неугодное в очах Господних во всем так, как делали отцы его. 23:32 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 πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησαν ποιεω do; make οἱ ο the πατέρες πατηρ father αὐτοῦ αυτος he; him 23:32 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 כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשׂ֖וּ ʕāśˌû עשׂה make אֲבֹתָֽיו׃ ʔᵃvōṯˈāʸw אָב father 23:32. et fecit malum coram Domino iuxta omnia quae fecerant patres eius And he did evil before the Lord, according to all that his fathers had done. 32. And he did that which was evil in the sight of the LORD, according to all that his fathers had done. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:32: Kg2 21:2-7, Kg2 21:21, Kg2 21:22 Geneva 1599 And he did [that which was] evil in the sight of the LORD, according to all that his (t) fathers had done. (t) Meaning, the wicked kings before. John Gill And he did that which was evil in the sight of the Lord,.... Committed idolatry: according to all that his fathers had done; his grand father and great grandfather, Amon and Manasseh; so soon after Josiah's death was the revolt to idolatry. John Wesley His fathers - His grand - parents, Manasseh, and Amon. He restored that idolatry which his father had destroyed. Jerusalem saw not a good day, after Josiah was laid in his grave; but one trouble came after another, 'till within two and twenty years it was destroyed.
23:3323:33: Եւ փոխեաց զնա փարաւոն Նեքաւով ՚ի Դեբղաթա յերկիրն Եմաթայ չթագաւորել նմա յԵրուսաղէմ. եւ արկ հարկ երկրին հարիւր տաղանտ արծաթոյ եւ տասն տաղանտ ոսկւոյ։ 33 Նեքաւով փարաւոնը նրան գերեվարելով փոխադրեց[81] Ռեբղաթա, Եմաթի երկիրը՝ վերջ դնելով նրա թագաւորութեանը: Երուսաղէմում Նեքաւով փարաւոնը հարիւր տաղանդ[82] արծաթ ու տասը տաղանդ ոսկի[83] հարկ դրեց երկրի վրայ:[83] 81. Եբրայերէնում՝ բանտարկեց:">[81] Ռեբղաթա, Եմաթի երկիրը՝ վերջ դնելով նրա թագաւորութեանը: Երուսաղէմում Նեքաւով փարաւոնը հարիւր տաղանդ[82] արծաթ ու տասը տաղանդ ոսկի 33 Ու Փարաւոն Նեքաւովը զանիկա Եմաթի երկիրը՝ Ռեբղայի մէջ բանտարկեց, որպէս զի Երուսաղէմի մէջ թագաւորութիւն չընէ ու երկրին վրայ հարիւր տաղանդ արծաթ ու տաղանդ մը ոսկի հարկ դրաւ։ Եւ ^[360]փոխեաց զնա փարաւոն Նեքաւով ի Ռեբղաթա յերկիրն Եմաթայ` չ թագաւորել նմա յԵրուսաղէմ. եւ արկ հարկ երկրին հարեւր տաղանդ արծաթոյ եւ ^[361]տասն տաղանդ`` ոսկւոյ: 23:33: Եւ փոխեաց զնա փարաւոն Նեքաւով ՚ի Դեբղաթա յերկիրն Եմաթայ չթագաւորել նմա յԵրուսաղէմ. եւ արկ հարկ երկրին հարիւր տաղանտ արծաթոյ եւ տասն տաղանտ ոսկւոյ։ 33 Նեքաւով փարաւոնը նրան գերեվարելով փոխադրեց[81] Ռեբղաթա, Եմաթի երկիրը՝ վերջ դնելով նրա թագաւորութեանը: Երուսաղէմում Նեքաւով փարաւոնը հարիւր տաղանդ[82] արծաթ ու տասը տաղանդ ոսկի[83] հարկ դրեց երկրի վրայ: [83] 81. Եբրայերէնում՝ բանտարկեց:">[81] Ռեբղաթա, Եմաթի երկիրը՝ վերջ դնելով նրա թագաւորութեանը: Երուսաղէմում Նեքաւով փարաւոնը հարիւր տաղանդ[82] արծաթ ու տասը տաղանդ ոսկի 33 Ու Փարաւոն Նեքաւովը զանիկա Եմաթի երկիրը՝ Ռեբղայի մէջ բանտարկեց, որպէս զի Երուսաղէմի մէջ թագաւորութիւն չընէ ու երկրին վրայ հարիւր տաղանդ արծաթ ու տաղանդ մը ոսկի հարկ դրաւ։ zohrab-1805▾ eastern-1994▾ western am▾	23:3323:33 И задержал его фараон Нехао в Ривле, в земле Емафской, чтобы он не царствовал в Иерусалиме,~--- и наложил пени на землю сто талантов серебра и [сто] талантов золота. 23:33 καὶ και and; even μετέστησεν μεθιστημι stand aside; remove αὐτὸν αυτος he; him Φαραω φαραω Pharaō; Farao Νεχαω νεχαω in Δεβλαθα δεβλαθα in γῇ γη earth; land Εμαθ εμαθ the μὴ μη not βασιλεύειν βασιλευω reign ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἔδωκεν διδωμι give; deposit ζημίαν ζημια loss ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἑκατὸν εκατον hundred τάλαντα ταλαντον 10,000 dollars; talent ἀργυρίου αργυριον silver piece; money καὶ και and; even ἑκατὸν εκατον hundred τάλαντα ταλαντον 10,000 dollars; talent χρυσίου χρυσιον gold piece; gold leaf 23:33 וַ wa וְ and יַּאַסְרֵהוּ֩ yyaʔasrēhˌû אסר bind פַרְעֹ֨ה farʕˌō פַּרְעֹה pharaoh נְכֹ֤ה nᵊḵˈō נְכֹה Neco בְ vᵊ בְּ in רִבְלָה֙ rivlˌā רִבְלָה Riblah בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth חֲמָ֔ת ḥᵃmˈāṯ חֲמָת Hamath מִב mi מִן from מְּלֹ֖ךְמלך mmᵊlˌōḵ מלך be king בִּ bi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem וַ wa וְ and יִּתֶּן־ yyitten- נתן give עֹ֨נֶשׁ֙ ʕˈōneš עֹנֶשׁ fine עַל־ ʕal- עַל upon הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth מֵאָ֥ה mēʔˌā מֵאָה hundred כִכַּר־ ḵikkar- כִּכָּר disk כֶּ֖סֶף kˌesef כֶּסֶף silver וְ wᵊ וְ and כִכַּ֥ר ḵikkˌar כִּכָּר disk זָהָֽב׃ zāhˈāv זָהָב gold 23:33. vinxitque eum Pharao Necho in Rebla quae est in terra Emath ne regnaret in Hierusalem et inposuit multam terrae centum talentis argenti et talento auriAnd Pharao Nechao bound him at Rebla, which is in the land of Emath, that he should not reign in Jerusalem: and he set a fine upon the land, of a hundred talents of silver, and a talent of gold. 33. And Pharaoh-necoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold. And Pharaoh- nechoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold: 23:33 И задержал его фараон Нехао в Ривле, в земле Емафской, чтобы он не царствовал в Иерусалиме,~--- и наложил пени на землю сто талантов серебра и [сто] талантов золота. 23:33 καὶ και and; even μετέστησεν μεθιστημι stand aside; remove αὐτὸν αυτος he; him Φαραω φαραω Pharaō; Farao Νεχαω νεχαω in Δεβλαθα δεβλαθα in γῇ γη earth; land Εμαθ εμαθ the μὴ μη not βασιλεύειν βασιλευω reign ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἔδωκεν διδωμι give; deposit ζημίαν ζημια loss ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἑκατὸν εκατον hundred τάλαντα ταλαντον 10,000 dollars; talent ἀργυρίου αργυριον silver piece; money καὶ και and; even ἑκατὸν εκατον hundred τάλαντα ταλαντον 10,000 dollars; talent χρυσίου χρυσιον gold piece; gold leaf 23:33 וַ wa וְ and יַּאַסְרֵהוּ֩ yyaʔasrēhˌû אסר bind פַרְעֹ֨ה farʕˌō פַּרְעֹה pharaoh נְכֹ֤ה nᵊḵˈō נְכֹה Neco בְ vᵊ בְּ in רִבְלָה֙ rivlˌā רִבְלָה Riblah בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth חֲמָ֔ת ḥᵃmˈāṯ חֲמָת Hamath מִב mi מִן from מְּלֹ֖ךְמלך mmᵊlˌōḵ מלך be king בִּ bi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem וַ wa וְ and יִּתֶּן־ yyitten- נתן give עֹ֨נֶשׁ֙ ʕˈōneš עֹנֶשׁ fine עַל־ ʕal- עַל upon הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth מֵאָ֥ה mēʔˌā מֵאָה hundred כִכַּר־ ḵikkar- כִּכָּר disk כֶּ֖סֶף kˌesef כֶּסֶף silver וְ wᵊ וְ and כִכַּ֥ר ḵikkˌar כִּכָּר disk זָהָֽב׃ zāhˈāv זָהָב gold 23:33. vinxitque eum Pharao Necho in Rebla quae est in terra Emath ne regnaret in Hierusalem et inposuit multam terrae centum talentis argenti et talento auri And Pharao Nechao bound him at Rebla, which is in the land of Emath, that he should not reign in Jerusalem: and he set a fine upon the land, of a hundred talents of silver, and a talent of gold. 33. And Pharaoh-necoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:33: Nechoh put him in bands - But what was the cause of his putting him in bands? It is conjectured, and not without reason, that Jehoahaz, otherwise called Shallum, raised an army, met Nechoh in his return from Carchemish, fought, was beaten, taken prisoner, put in chains; and taken into Egypt, where he died; Kg2 23:34, and Jer 22:11, Jer 22:12. Riblah or Diblath, the place of this battle, was probably a town in Syria, in the land or district of Hamath. 4 Kings (2 Kings) 23:34 Albert Barnes: Notes on the Bible - 1834 23:33: Pharaoh-Nechoh, after bringing Phoenicia and Syria under his rule, and penetrating as far as Carchemish, returned to Southern Syria, and learned what had occurred at Jerusalem in his absence. He sent orders to Jehoahaz to attend the court which he was holding at Riblah, and Jehoahaz fell into the trap Eze 19:4. Riblah still retains its name. It is situated on the Orontes, in the Coele-Syrian valley, near the point where the valley opens into a wide and fertile plain. Neco seems to have been the first to perceive its importance. Afterward Nebuchadnezzar made it his headquarters during his sieges of Jerusalem and Tyre Kg2 25:21; Jer 39:5; Jer 52:9-10, Jer 52:26. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:33: put him: Ch2 36:3, Ch2 36:4; Eze 19:3, Eze 19:4 Riblah: Theodoret (in jer 46), expressly affirms that Riblah or Reblatha was in his time called Emesa. Κωμη δε εστιν η Ρεβλαθα της νυν καλουμενης Εμεσης. Emesa was a city of Syria, situated on the Orontes, and, according to the Antonine Itinerary, 18 miles from Laodicea ad Libanum. It is now called Homs, or Hems, about eight hours, or twenty-four miles se of Hamah or Hamath, in the road to Damascus. The present town only occupies about one quarter of the space contained within the ancient walls, which apparently date from the time of the Saracens. Here is nothing remarkable, except a Roman sepulchre, and a large castle in ruins. Kg2 25:6; Num 34:11; Jer 39:5, Jer 39:6, Jer 52:9, Jer 52:10, Jer 52:26, Jer 52:27 Hamath: Num 13:21; Kg1 8:65 that he might not reign: or, because he reigned put: etc. Heb. set a mulct upon the land. Kg2 18:14; Exo 21:22; Ch2 36:3; Pro 19:19 Carl Friedrich Keil and Franz Delitzsch "Pharaoh Necho put him in fetters (ויּאסרהוּ) at Riblah in the land of Hamath, when he had become king at Jerusalem." In 2Chron 36:3 we have, instead of this, "the king of Egypt deposed him (יסירהוּ) at Jerusalem." The Masoretes have substituted as Keri ממּלך, "away from being king," or "that he might be no longer king," in the place of בּמלך, and Thenius and Bertheau prefer the former, because the lxx have τοὺ μὴ βασιλεύειν not in our text only, but in the Chronicles also; but they ought not to have appealed to the Chronicles, inasmuch as the lxx have not rendered the Hebrew text there, but have simply repeated the words from the text of the book of Kings. The Keri is nothing more than an emendation explaining the sense, which the lxx have also followed. The two texts are not contradictory, but simply complete each other: for, as Clericus has correctly observed, "Jehoahaz would of course be removed from Jerusalem before he was cast into chains; and there was nothing to prevent his being dethroned at Jerusalem before he was taken to Riblah." We are not told in what way Necho succeeded in getting Jehoahaz into his power, so as to put him in chains at Riblah. The assumption of J. D. Michaelis and others, that his elder brother Eliakim, being dissatisfied with the choice of Jehoahaz as king, had recourse to Necho at Riblah, in the hope of getting possession of his father's kingdom through his instrumentality, is precluded by the face that Jehoahaz would certainly not have been so foolish as to appear before the enemy of his country at a mere summons from Pharaoh, who was at Riblah, and allow him to depose him, when he was perfectly safe in Jerusalem, where the will of the people had raised him to the throne. If Necho wanted to interfere with the internal affairs of the kingdom of Judah, it would never have done for him to proceed beyond Palestine to Syria after the victory at Megiddo, without having first deposed Jehoahaz, who had been raised to the throne at Jerusalem without any regard to his will. The course of events was therefore probably the following: After the victory at Megiddo, Necho intended to continue his march to the Euphrates; but on hearing that Jehoahaz had ascended the throne, and possibly also in consequence of complaints which Eliakim had made to him on that account, he ordered a division of his army to march against Jerusalem, and while the main army was marching slowly to Riblah, he had Jerusalem taken, king Jehoahaz dethroned, the land laid under tribute, Eliakim appointed king as his vassal, and the deposed Jehoahaz brought to his headquarters at Riblah, then put into chains and transported to Egypt; so that the statement in 2Chron 36:3, "he deposed him at Jerusalem," is to be taken quite literally, even if Necho did not come to Jerusalem in propri person, but simply effected this through the medium of one of his generals. (Note: Ewald (Gesch. iii. p. 720) also observes, that "Necho himself may have been in Jerusalem at the time for the purpose of installing his vassal:" this, he says, "is indicated by the brief words in 4Kings 23:33-34, and nothing can be found to say against it in other historical sources;" though he assumes that Jehoahaz had allowed himself to be enticed by Necho to go to Riblah into the Egyptian camp, where he was craftily put into chains, and soon carried off as a prisoner to Egypt. - We should have a confirmation of the taking of Jerusalem by Necho in the account given by Herodotus (ii. 159): μετὰ δὲ τήν μάχην (i.e., after the battle at Megiddo) Κάδυτιν πόλιν τῆς Συρίης ἐοῦσαν μεγάλην εἶλε, if any evidence could be brought to establish the opinion that by Κάδυτις we are to understand Jerusalem. But although what Herodotus says (iii. 5) concerning Κάδυτις does not apply to any other city of Palestine so well as to Jerusalem, the use of the name Κάδυτις for Jerusalem has not yet been sufficiently explained, since it cannot come from קדושה, the holy city, because the ש of this word does not pass into t in any Semitic dialect, and the explanation recently attempted by Bttcher (N. ex. Krit. Aehrenlese, ii. pp. 119ff.) from the Aramaean חדיתא, the renewed city (new-town), is based upon many very questionable conjectures. At the same time so much is certain, that the view which Hitzig has revived (de Cadyti urbe Herod. Gott. 1829, p. 11, and Urgeschichte der Philister, pp. 96ff.), and which is now the prevalent one, viz., that Κάδυτις is Gaza, is exposed to some well-founded objections, even after what Stark (Gaza, pp. 218ff.) has adduced in its favour. The description which Herodotus gives (iii. 5) of the land-road to Egypt: ἀπὸ Φοινίκης μέχρι οὔρων τῶν Καδύτιος πόλιος ἥ ἐστι Σύρων τῶν Παλαιστινῶν καλεομένων· ἀπὸ δὲ Καδύτιος, ἐούσης πόλιος (ὡς ἐμοὶ δοκέει) Σαρδίων ου ̓ πολλῷ ἐλάσσονος, ἀπὸ ταύτης τὰ ἐμπόρια τὰ ἐπὶ θαλάσσης μέχρι Ἰηνύσου πόλιός ἐστι τοῦ Ἀραβίου· does not apply to Gaza, because there were no commercial towns on the sea-coast between the district of Gaza and the town of Yenysus (the present Khan Ynas); but between the district of Jerusalem and the town of Yenysus there were the Philistian cities Ashkelon and Gaza, which Herodotus might call τὰ ἐμπόρια τοὺ Ἀραβίου, whereas the comparison made between the size of Kadytis and that of Sardes points rather to Jerusalem than to Gaza. Still less can the datum in Jer 47:1, "before Pharaoh smote Gaza," be adduced in support of Gaza. If we bear in mind that Jeremiah's prophecy (2 Kings 47) was not uttered before the fourth year of Jehoiakim's reign, and therefore that Pharaoh had not smitten Gaza at that time, supposing that this Pharaoh was really Necho, it cannot have been till after his defeat at Carchemish that Necho took Gaza on his return home. Ewald, Hitzig, and Graf assume that this was the case; but, as M. v. Niebuhr has correctly observed, it has "every military probability" against it, and even the incredibility that "a routed Oriental army in its retreat, which it evidently accomplished in one continuous march, notwithstanding the fact that on its line of march there were the strongest positions, on the Orontes, Lebanon, etc., at which it might have halted, should have taken the city upon its flight." And, lastly, the name Κάδυτις does not answer to the name Gaza, even through the latter was spelt Gazatu in early Egyptian (Brugsch, Geograph. Inschr. ii. p. 32) since the u (y) of the second syllable still remains unexplained.) Riblah has been preserved in the miserable village of Rible, from ten to twelve hours to the S.S.W. of Hums (Emesa) by the river el Ahsy (Orontes), in a large fruitful plain of the northern portion of the Bekaa, which was very well adapted to serve as the camping ground of Necho's army as well as of that of Nebuchadnezzar (4Kings 25:6, 4Kings 25:20-21), not only because it furnished the most abundant supply of food and fodder, but also on account of its situation on the great caravan-road from Palestine by Damascus, Emesa, and Hamath to Thapsacus and Carchemish on the Euphrates (cf. Rob. Bibl. Res. pp. 542-546 and 641). In the payment imposed upon the land by Necho, one talent of gold (c. 25,000 thalers: 3750) does not seem to bear any correct proportion to 100 talents of silver (c. 250,000 thalers, or 37,500), and consequently the lxx have 100 talents of gold, the Syr. and Arab. 10 talents; and Thenius supposes this to have been the original reading, and explains the reading in the text from the dropping out of a y (= 10), though without reflecting that as a rule the number 10 would require the plural כּכּרים. Geneva 1599 And Pharaohnechoh put him in bands (u) at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold. (u) Which was Antiochia in Syria, also called Hamath. John Gill And Pharaohnechoh put him in bands at Riblah in the land of Hamath,.... Places in Syria; Hamath was formerly a kingdom in Syria, and Riblah is said by Jerom (c) to be Antioch of Syria, near to which was the fountain of Daphne; and in the Targums of Jonathan and Jerusalem on Num 34:11. Daphne is put for Riblah; and Josephus (d) says Antioch was by Daphne of Syria; and in the Apocrypha:"Which when Onias knew of a surety, he reproved him, and withdrew himself into a sanctuary at Daphne, that lieth by Antiochia.'' (2 Maccabees 4:33)Daphne is said to be by Antioch; with which place Pompey was greatly delighted, because of the pleasantness of it, and the abundance of waters about it (e): hither, it is probable, Jehoahaz went with an army to avenge his father's death on the king of Egypt, or to assist the king of Babylon, or both; and here Pharaoh met with him, and took him, and bound him; he seems to be of a martial spirit, from Ezek 19:3. that he might not reign in Jerusalem; whither afterwards the king of Egypt came, and took it; and so Herodotus (f) says that after he had conquered the Syrians at Migdol, he took Cadytis, a great city of Syria, which seems to be Jerusalem, the holy city: and put the land to a tribute of one hundred talents of silver, and a talent of gold; the land of Judah; and one hundred talents, according to Bunting (g), amounted to 37,500 pounds of our money; and a talent of gold, according to Brerewood (h), was 4,500 pounds; but Bishop Cumberland (i) makes it 5,067 pounds, three shillings, and ten pence; a talent of gold could not be so large in Homer's time, since he speaks of seven of them given at once in a way of hospitality (k). (c) Comment. in Ezekiel. xlvii. fol. 261. C. (d) Antiqu. l. 17. c. 2. sect. 3. (e) Rufi Fest. Breviar. Eutrop. Hist. Rom. l. 6. (f) Ut supra. (Chronic. Secil. 18. p. 568.) (g) Ut supra, (Travels, &c.) p. 288. (h) De Ponder & Pret. Vet. Num. c. 4. (i) Scripture Weights and Measures, ch. 4. p. 21. (k) Odyss. 9. ver. 258. & Odyss. 24. ver. 321. John Wesley In bands - Either, because he presumed to take the kingdom without his consent: or because he renewed the war against Pharaoh.
23:3423:34: Եւ թագաւորեցո՛յց փարաւոն Նեքաւով ՚ի վերայ նոցա զԵղիակիմ որդի Յովսիայ արքայի Յուդայ փոխանակ Յովսեայ հօր իւրոյ. եւ փոխեաց զանուն նորա Յովակիմ. եւ զՅովաքազ ա՛ռ տարաւ յԵգիպտոս, եւ մեռա՛ւ անդ[4066]։ [4066] Ոմանք. Ա՛ռ եւ տարաւ յԵգիպտոս։ 34 Փարաւոն Նեքաւովը Իսրայէլի վրայ թագաւոր նստեցրեց Յուդայի երկրի արքայ Յոսիայի որդի Եղիակիմին իր հօր՝ Յոսիայի փոխարէն, նրա անունը փոխելով՝ Յովակիմ դրեց, իսկ Յովաքազին առաւ տարաւ Եգիպտոս, ուր եւ նա մեռաւ: 34 Փարաւոն Նեքաւով Յովսիային որդին Եղիակիմը անոր հօրը Յովսիային տեղ թագաւոր դրաւ ու անոր անունը փոխեց՝ Յովակիմ կոչեց. բայց Յովաքազը առաւ Եգիպտոս տարաւ ու անիկա հոն մեռաւ։ Եւ թագաւորեցոյց փարաւոն Նեքաւով ի վերայ նոցա զԵղիակիմ որդի Յովսեայ ^[362]արքայի Յուդայ`` փոխանակ Յովսեայ հօր իւրոյ, եւ փոխեաց զանուն նորա Յովակիմ. եւ զՅովաքազ առ եւ տարաւ յԵգիպտոս, եւ մեռաւ անդ: 23:34: Եւ թագաւորեցո՛յց փարաւոն Նեքաւով ՚ի վերայ նոցա զԵղիակիմ որդի Յովսիայ արքայի Յուդայ փոխանակ Յովսեայ հօր իւրոյ. եւ փոխեաց զանուն նորա Յովակիմ. եւ զՅովաքազ ա՛ռ տարաւ յԵգիպտոս, եւ մեռա՛ւ անդ[4066]։ [4066] Ոմանք. Ա՛ռ եւ տարաւ յԵգիպտոս։ 34 Փարաւոն Նեքաւովը Իսրայէլի վրայ թագաւոր նստեցրեց Յուդայի երկրի արքայ Յոսիայի որդի Եղիակիմին իր հօր՝ Յոսիայի փոխարէն, նրա անունը փոխելով՝ Յովակիմ դրեց, իսկ Յովաքազին առաւ տարաւ Եգիպտոս, ուր եւ նա մեռաւ: 34 Փարաւոն Նեքաւով Յովսիային որդին Եղիակիմը անոր հօրը Յովսիային տեղ թագաւոր դրաւ ու անոր անունը փոխեց՝ Յովակիմ կոչեց. բայց Յովաքազը առաւ Եգիպտոս տարաւ ու անիկա հոն մեռաւ։ zohrab-1805▾ eastern-1994▾ western am▾	23:3423:34 И воцарил фараон Нехао Елиакима, сына Иосиина, вместо Иосии, отца его, и переменил имя его на Иоакима; Иоахаза же взял и отвел в Египет, где он и умер. 23:34 καὶ και and; even ἐβασίλευσεν βασιλευω reign Φαραω φαραω Pharaō; Farao Νεχαω νεχαω in; on αὐτοὺς αυτος he; him τὸν ο the Ελιακιμ ελιακειμ Eliakeim; Eliakim υἱὸν υιος son Ιωσιου ιωσιας Iōsias; Iosias βασιλέως βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha ἀντὶ αντι against; instead of Ιωσιου ιωσιας Iōsias; Iosias τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ιωακιμ ιωακιμ and; even τὸν ο the Ιωαχας ιωαχας take; get καὶ και and; even εἰσήνεγκεν εισφερω bring in εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἀπέθανεν αποθνησκω die ἐκεῖ εκει there 23:34 וַ wa וְ and יַּמְלֵךְ֩ yyamlēḵ מלך be king פַּרְעֹ֨ה parʕˌō פַּרְעֹה pharaoh נְכֹ֜ה nᵊḵˈō נְכֹה Neco אֶת־ ʔeṯ- אֵת [object marker] אֶלְיָקִ֣ים ʔelyāqˈîm אֶלְיָקִים Eliakim בֶּן־ ben- בֵּן son יֹאשִׁיָּ֗הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah תַּ֚חַת ˈtaḥaṯ תַּחַת under part יֹאשִׁיָּ֣הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah אָבִ֔יו ʔāvˈiʸw אָב father וַ wa וְ and יַּסֵּ֥ב yyassˌēv סבב turn אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name יְהֹויָקִ֑ים yᵊhôyāqˈîm יְהֹויָקִים Jehoiakim וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יְהֹואָחָ֣ז yᵊhôʔāḥˈāz יְהֹואָחָז Jehoahaz לָקָ֔ח lāqˈāḥ לקח take וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt וַ wa וְ and יָּ֥מָת yyˌāmoṯ מות die שָֽׁם׃ šˈām שָׁם there 23:34. regemque constituit Pharao Necho Eliachim filium Iosiae pro Iosia patre eius vertitque nomen eius Ioiachim porro Ioahaz tulit et duxit in AegyptumAnd Pharao Nechao made Eliacim, the son of Josias, king in the room of Josias his father: and turned his name to Joakim. And he took Joachaz away and carried him into Egypt, and he died there. 34. And Pharaoh-necoh made Eliakim the son of Josiah king in the room of Josiah his father, and changed his name to Jehoiakim: but he took Jehoahaz away; and he came to Egypt, and died there. And Pharaoh- nechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there: 23:34 И воцарил фараон Нехао Елиакима, сына Иосиина, вместо Иосии, отца его, и переменил имя его на Иоакима; Иоахаза же взял и отвел в Египет, где он и умер. 23:34 καὶ και and; even ἐβασίλευσεν βασιλευω reign Φαραω φαραω Pharaō; Farao Νεχαω νεχαω in; on αὐτοὺς αυτος he; him τὸν ο the Ελιακιμ ελιακειμ Eliakeim; Eliakim υἱὸν υιος son Ιωσιου ιωσιας Iōsias; Iosias βασιλέως βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha ἀντὶ αντι against; instead of Ιωσιου ιωσιας Iōsias; Iosias τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ιωακιμ ιωακιμ and; even τὸν ο the Ιωαχας ιωαχας take; get καὶ και and; even εἰσήνεγκεν εισφερω bring in εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἀπέθανεν αποθνησκω die ἐκεῖ εκει there 23:34 וַ wa וְ and יַּמְלֵךְ֩ yyamlēḵ מלך be king פַּרְעֹ֨ה parʕˌō פַּרְעֹה pharaoh נְכֹ֜ה nᵊḵˈō נְכֹה Neco אֶת־ ʔeṯ- אֵת [object marker] אֶלְיָקִ֣ים ʔelyāqˈîm אֶלְיָקִים Eliakim בֶּן־ ben- בֵּן son יֹאשִׁיָּ֗הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah תַּ֚חַת ˈtaḥaṯ תַּחַת under part יֹאשִׁיָּ֣הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah אָבִ֔יו ʔāvˈiʸw אָב father וַ wa וְ and יַּסֵּ֥ב yyassˌēv סבב turn אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name יְהֹויָקִ֑ים yᵊhôyāqˈîm יְהֹויָקִים Jehoiakim וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יְהֹואָחָ֣ז yᵊhôʔāḥˈāz יְהֹואָחָז Jehoahaz לָקָ֔ח lāqˈāḥ לקח take וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt וַ wa וְ and יָּ֥מָת yyˌāmoṯ מות die שָֽׁם׃ šˈām שָׁם there 23:34. regemque constituit Pharao Necho Eliachim filium Iosiae pro Iosia patre eius vertitque nomen eius Ioiachim porro Ioahaz tulit et duxit in Aegyptum And Pharao Nechao made Eliacim, the son of Josias, king in the room of Josias his father: and turned his name to Joakim. And he took Joachaz away and carried him into Egypt, and he died there. 34. And Pharaoh-necoh made Eliakim the son of Josiah king in the room of Josiah his father, and changed his name to Jehoiakim: but he took Jehoahaz away; and he came to Egypt, and died there. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:34: Turned his name to Jehoiakim - These names are precisely the same in signification: Eliakim is God shall arise; Jehoiakim, Jehovah shall arise; or, the resurrection of God; the resurrection of Jehovah. That is, God's rising again to show his power, justice, etc. The change of the name was to show Nechoh's supremacy, and that Jehoiakim was only his vassal or viceroy. Proofs of this mode of changing the name, when a person of greater power put another in office under himself, may be seen in the case of Mattaniah, changed into Zedekiah; Daniel, Mishael, Hananiah, and Azariah, into Belteshazzar, Shadrach, Meshach, and Abed-nego; and Joseph into Zaphnath-paaneah. See Dan 1:6, Dan 1:7; Gen 41:45. 4 Kings (2 Kings) 23:35 Albert Barnes: Notes on the Bible - 1834 23:34: In the room of Josiah his father - Not "in the room of Jehoahaz his brother;" the phrase is intended to mark the fact, that Neco did not acknowedge that Jehoahaz had ever been king. Turned his name to Jehoiakim - Compare Kg2 23:30 and Kg2 24:17. It seems likely, from their purely Jewish character, that the new names of the Jewish kings, though formally imposed by the suzerain, were selected by the individuals themselves. The change now made consisted merely in the substitution of יהוה yehovâ h for אל 'ê l ("God, Yahweh, will set up"). Both names alike refer to the promise which God made to David Sa2 7:12 and imply a hope that, notwithstanding the threats of the prophets, the seed of David would still be allowed to remain upon the throne. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:34: Eliakim: Jos 18:18; Ch2 36:3, Ch2 36:4 the son: Ch1 3:15 turned: Kg2 24:17; Gen 41:45; Dan 1:7 Jehoiakim: "Called Jakim, Mat 1:11." he came: Jer 22:11, Jer 22:12; Eze 19:3, Eze 19:4 Carl Friedrich Keil and Franz Delitzsch From the words "Necho made Eliakim the son of Josiah king in the place of his father Josiah," it follows that the king of Egypt did not acknowledge the reign of Jehoahaz, because he had been installed by the people without his consent. "And changed his name into Jehoiakim." The alteration of the name was a sign of dependence. In ancient times princes were accustomed to give new names to the persons whom they took into their service, and masters to give new names to their slaves (cf. Gen 41:45; Ezra 5:14; Dan 1:7, and Hvernick on the last passage). - But while these names were generally borrowed from heathen deities, Eliakim, and at a later period Mattaniah (4Kings 24:17), received genuine Israelitish names, Jehoiakim, i.e., "Jehovah will set up," and Zidkiyahu, i.e., "righteousness of Jehovah;" from which we may infer that Necho and Nebuchadnezzar did not treat the vassal kings installed by them exactly as their slaves, but allowed them to choose the new names for themselves, and simply confirmed them as a sign of their supremacy. Eliakim altered his name into Jehoiakim, i.e., El (God) into Jehovah, to set the allusion to the establishment of the kingdom, which is implied in the name, in a still more definite relation to Jehovah the covenant God, who had promised to establish the seed of David (2Kings 7:14), possibly with an intentional opposition to the humiliation with which the royal house of David was threatened by Jeremiah and other prophets. - "But Jehoahaz he had taken (לקח, like יקּח in 4Kings 24:12), and he came to Egypt and died there" - when, we are not told. - In 4Kings 23:35, even before the account of Jehoiakim's reign, we have fuller particulars respecting the payment of the tribute which Necho imposed upon the land (4Kings 23:33), because it was the condition on which he was appointed king. - "The gold and silver Jehoiakim gave to Pharaoh; yet (אך = but in order to raise it) he valued (העריך as in Lev 27:8) the land, to give the money according to Pharaoh's command; of every one according to his valuation, he exacted the silver and gold of the population of the land, to give it to Pharaoh Necho." נגשׂ, to exact tribute, is construed with a double accusative, and בּערכּו אישׁ placed first for the sake of emphasis, as an explanatory apposition to הערץ את־עם. John Gill And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father,.... Not in the room of Jehoahaz; for he did not allow him to be a king, and to have any lawful right to the throne; but, deposing him, set up his elder brother: and turned his name to Jehoiakim; to show his subjection to him, and that he held his government by him: and took Jehoahaz away: with him, from Jerusalem, when he departed thence: and he came to Egypt, and died there: and never returned to Jerusalem, according to the prophecy of Jeremiah, Jer 22:11. John Wesley Jehoiakim - The giving of names was accounted an act of dominion; which therefore parents did to their children, and conquerors to their vassals or tributaries.
23:3523:35: Եւ զարծաթն եւ զոսկին ե՛տ Յովակիմ փարաւոնի. սակայն ճշդով գրեցին զերկիրն տա՛լ զարծաթն բանիւ փարաւոնի՝ այր ըստ կարի իւրում ետուն զարծաթ եւ զոսկի հանդերձ ժողովրդեամբ երկրին տա՛լ փարաւոնի Նեքաւովայ[4067]։ [4067] ՚Ի լուս՛՛. Այր ըստ սակի իւրում. համաձայն ոմանց ՚ի բնաբ՛՛։ 35 Յովակիմն արծաթն ու ոսկին տալիս էր փարաւոնին, սակայն փարաւոնի պահանջածի չափով արծաթ վճարելու համար երկրի վրայ հարկ դրեց: Երկրի մարդկանցից ամէն մէկից նա իր սահմանած հարկի համեմատ արծաթ ու ոսկի էր վերցնում, որպէսզի տայ Նեքաւով փարաւոնին: 35 Եւ Յովակիմ այն արծաթն ու ոսկին Փարաւոնին տուաւ, բայց երկրին վրայ հարկ դրաւ՝ տալու համար Փարաւոնին պահանջած արծաթը։ Երկրի ժողովուրդէն, ամէն մարդու վրայ դրուած հարկին համեմատ արծաթ ու ոսկի առաւ, որպէս զի Փարաւոն Նեքաւովին տայ։ Եւ զարծաթն եւ զոսկին ետ Յովակիմ փարաւոնի. սակայն ճշդով ^[363]գրեցին զերկիրն տալ զարծաթն բանիւ փարաւոնի. այր ըստ սակի իւրում ետուն զարծաթ եւ զոսկի հանդերձ ժողովրդեամբ երկրին տալ փարաւոնի Նեքաւովայ: 23:35: Եւ զարծաթն եւ զոսկին ե՛տ Յովակիմ փարաւոնի. սակայն ճշդով գրեցին զերկիրն տա՛լ զարծաթն բանիւ փարաւոնի՝ այր ըստ կարի իւրում ետուն զարծաթ եւ զոսկի հանդերձ ժողովրդեամբ երկրին տա՛լ փարաւոնի Նեքաւովայ[4067]։ [4067] ՚Ի լուս՛՛. Այր ըստ սակի իւրում. համաձայն ոմանց ՚ի բնաբ՛՛։ 35 Յովակիմն արծաթն ու ոսկին տալիս էր փարաւոնին, սակայն փարաւոնի պահանջածի չափով արծաթ վճարելու համար երկրի վրայ հարկ դրեց: Երկրի մարդկանցից ամէն մէկից նա իր սահմանած հարկի համեմատ արծաթ ու ոսկի էր վերցնում, որպէսզի տայ Նեքաւով փարաւոնին: 35 Եւ Յովակիմ այն արծաթն ու ոսկին Փարաւոնին տուաւ, բայց երկրին վրայ հարկ դրաւ՝ տալու համար Փարաւոնին պահանջած արծաթը։ Երկրի ժողովուրդէն, ամէն մարդու վրայ դրուած հարկին համեմատ արծաթ ու ոսկի առաւ, որպէս զի Փարաւոն Նեքաւովին տայ։ zohrab-1805▾ eastern-1994▾ western am▾	23:3523:35 И серебро и золото давал Иоаким фараону; он сделал оценку земле, чтобы давать серебро по приказанию фараона; от каждого из народа земли, по оценке своей, он взыскивал серебро и золото для того, чтобы отдавать фараону Нехао. 23:35 καὶ και and; even τὸ ο the ἀργύριον αργυριον silver piece; money καὶ και and; even τὸ ο the χρυσίον χρυσιον gold piece; gold leaf ἔδωκεν διδωμι give; deposit Ιωακιμ ιωακιμ the Φαραω φαραω Pharaō; Farao πλὴν πλην besides; only ἐτιμογράφησεν τιμογραφεω the γῆν γη earth; land τοῦ ο the δοῦναι διδωμι give; deposit τὸ ο the ἀργύριον αργυριον silver piece; money ἐπὶ επι in; on στόματος στομα mouth; edge Φαραω φαραω Pharaō; Farao ἀνὴρ ανηρ man; husband κατὰ κατα down; by τὴν ο the συντίμησιν συντιμησις he; him ἔδωκαν διδωμι give; deposit τὸ ο the ἀργύριον αργυριον silver piece; money καὶ και and; even τὸ ο the χρυσίον χρυσιον gold piece; gold leaf μετὰ μετα with; amid τοῦ ο the λαοῦ λαος populace; population τῆς ο the γῆς γη earth; land δοῦναι διδωμι give; deposit τῷ ο the Φαραω φαραω Pharaō; Farao Νεχαω νεχαω Nechaō; Nekhao 23:35 וְ wᵊ וְ and הַ ha הַ the כֶּ֣סֶף kkˈesef כֶּסֶף silver וְ wᵊ וְ and הַ ha הַ the זָּהָ֗ב zzāhˈāv זָהָב gold נָתַ֤ן nāṯˈan נתן give יְהֹויָקִים֙ yᵊhôyāqîm יְהֹויָקִים Jehoiakim לְ lᵊ לְ to פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh אַ֚ךְ ˈʔaḵ אַךְ only הֶעֱרִ֣יךְ heʕᵉrˈîḵ ערך arrange אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth לָ lā לְ to תֵ֥ת ṯˌēṯ נתן give אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּ֖סֶף kkˌesef כֶּסֶף silver עַל־ ʕal- עַל upon פִּ֣י pˈî פֶּה mouth פַרְעֹ֑ה farʕˈō פַּרְעֹה pharaoh אִ֣ישׁ ʔˈîš אִישׁ man כְּ kᵊ כְּ as עֶרְכֹּ֗ו ʕerkˈô עֵרֶךְ arrangement נָגַ֞שׂ nāḡˈaś נגשׂ drive אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּ֤סֶף kkˈesef כֶּסֶף silver וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the זָּהָב֙ zzāhˌāv זָהָב gold אֶת־ ʔeṯ- אֵת [object marker] עַ֣ם ʕˈam עַם people הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth לָ lā לְ to תֵ֖ת ṯˌēṯ נתן give לְ lᵊ לְ to פַרְעֹ֥ה farʕˌō פַּרְעֹה pharaoh נְכֹֽה׃ ס nᵊḵˈō . s נְכֹה Neco 23:35. argentum autem et aurum dedit Ioiachim Pharaoni cum indixisset terrae per singulos ut conferretur iuxta praeceptum Pharaonis et unumquemque secundum vires suas exegit tam argentum quam aurum de populo terrae ut daret Pharaoni NechoAnd Joakim gave the silver and the gold to Pharao, after he had taxed the land for every man, to contribute according to the commandment of Pharao: and he exacted both the silver and the gold of the people of the land, of every man according to his ability: to give to Pharao Nechao. 35. And Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh: he exacted the silver and the gold of the people of the land, of everyone according to his taxation, to give it unto Pharaoh-necoh. And Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh: he exacted the silver and the gold of the people of the land, of every one according to his taxation, to give [it] unto Pharaoh- nechoh: 23:35 И серебро и золото давал Иоаким фараону; он сделал оценку земле, чтобы давать серебро по приказанию фараона; от каждого из народа земли, по оценке своей, он взыскивал серебро и золото для того, чтобы отдавать фараону Нехао. 23:35 καὶ και and; even τὸ ο the ἀργύριον αργυριον silver piece; money καὶ και and; even τὸ ο the χρυσίον χρυσιον gold piece; gold leaf ἔδωκεν διδωμι give; deposit Ιωακιμ ιωακιμ the Φαραω φαραω Pharaō; Farao πλὴν πλην besides; only ἐτιμογράφησεν τιμογραφεω the γῆν γη earth; land τοῦ ο the δοῦναι διδωμι give; deposit τὸ ο the ἀργύριον αργυριον silver piece; money ἐπὶ επι in; on στόματος στομα mouth; edge Φαραω φαραω Pharaō; Farao ἀνὴρ ανηρ man; husband κατὰ κατα down; by τὴν ο the συντίμησιν συντιμησις he; him ἔδωκαν διδωμι give; deposit τὸ ο the ἀργύριον αργυριον silver piece; money καὶ και and; even τὸ ο the χρυσίον χρυσιον gold piece; gold leaf μετὰ μετα with; amid τοῦ ο the λαοῦ λαος populace; population τῆς ο the γῆς γη earth; land δοῦναι διδωμι give; deposit τῷ ο the Φαραω φαραω Pharaō; Farao Νεχαω νεχαω Nechaō; Nekhao 23:35 וְ wᵊ וְ and הַ ha הַ the כֶּ֣סֶף kkˈesef כֶּסֶף silver וְ wᵊ וְ and הַ ha הַ the זָּהָ֗ב zzāhˈāv זָהָב gold נָתַ֤ן nāṯˈan נתן give יְהֹויָקִים֙ yᵊhôyāqîm יְהֹויָקִים Jehoiakim לְ lᵊ לְ to פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh אַ֚ךְ ˈʔaḵ אַךְ only הֶעֱרִ֣יךְ heʕᵉrˈîḵ ערך arrange אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth לָ lā לְ to תֵ֥ת ṯˌēṯ נתן give אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּ֖סֶף kkˌesef כֶּסֶף silver עַל־ ʕal- עַל upon פִּ֣י pˈî פֶּה mouth פַרְעֹ֑ה farʕˈō פַּרְעֹה pharaoh אִ֣ישׁ ʔˈîš אִישׁ man כְּ kᵊ כְּ as עֶרְכֹּ֗ו ʕerkˈô עֵרֶךְ arrangement נָגַ֞שׂ nāḡˈaś נגשׂ drive אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּ֤סֶף kkˈesef כֶּסֶף silver וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the זָּהָב֙ zzāhˌāv זָהָב gold אֶת־ ʔeṯ- אֵת [object marker] עַ֣ם ʕˈam עַם people הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth לָ lā לְ to תֵ֖ת ṯˌēṯ נתן give לְ lᵊ לְ to פַרְעֹ֥ה farʕˌō פַּרְעֹה pharaoh נְכֹֽה׃ ס nᵊḵˈō . s נְכֹה Neco 23:35. argentum autem et aurum dedit Ioiachim Pharaoni cum indixisset terrae per singulos ut conferretur iuxta praeceptum Pharaonis et unumquemque secundum vires suas exegit tam argentum quam aurum de populo terrae ut daret Pharaoni Necho And Joakim gave the silver and the gold to Pharao, after he had taxed the land for every man, to contribute according to the commandment of Pharao: and he exacted both the silver and the gold of the people of the land, of every man according to his ability: to give to Pharao Nechao. 35. And Jehoiakim gave the silver and the gold to Pharaoh; but he taxed the land to give the money according to the commandment of Pharaoh: he exacted the silver and the gold of the people of the land, of everyone according to his taxation, to give it unto Pharaoh-necoh. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:35: Jehoiakim gave the silver and the gold - Nechoh had placed him there as viceroy, simply to raise and collect his taxes. Every one according to his taxation - That is, each was assessed in proportion to his property: that was the principle avowed: but there is reason to fear that this bad king was not governed by it. 4 Kings (2 Kings) 23:37 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:35: the silver: Kg2 23:33 taxed: Kg2 15:19, Kg2 15:20 John Gill And Jehoiakim gave the silver and gold to Pharaoh,.... The one hundred talents of silver and the talent of gold, which he imposed as a tribute upon the land: but he taxed the land to give the money according to the commandment of Pharaoh; he did not take it out of his own treasures nor the treasures of the house of the Lord, which perhaps might be exhausted, but levied it of the people of the land: he exacted the silver and gold of the people of the land, required them to pay it in: of everyone according to his taxation, to give it unto Pharaohnechoh: everyone was taxed according to his abilities, in proportion to what he was worth, or to the estate he was possessed of.
23:3623:36: Որդի քսան եւ հինգ ամաց էր Յովակիմ ՚ի թագաւորել իւրում. եւ մետասան ամ թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Ելդափ՝ դուստր Յեդդելայ յՌովմայ[4068]. [4068] Ոմանք. Դուստր Յեկդելայ յՈվմայ։ 36 Յովակիմը քսանհինգ տարեկան էր, որ թագաւոր դարձաւ, եւ տասնմէկ տարի թագաւորեց Երուսաղէմում: Նրա մօր անունը Ելդափ էր: Նա ռոմայեցի Յեդդելայի դուստրն էր: 36 Երբ Յովակիմ թագաւոր եղաւ՝ քսանըհինգ տարեկան էր ու Երուսաղէմի մէջ տասնըմէկ տարի թագաւորութիւն ըրաւ եւ անոր մօրը անունը Զաբիդա էր, որ Ռումացի Փադայիային աղջիկն էր։ Որդի քսան եւ հինգ ամաց էր Յովակիմ ի թագաւորել իւրում, եւ մետասան ամ թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա ^[364]Եղդափ` դուստր Յեդդեղայ`` յՌովմայ: 23:36: Որդի քսան եւ հինգ ամաց էր Յովակիմ ՚ի թագաւորել իւրում. եւ մետասան ամ թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Ելդափ՝ դուստր Յեդդելայ յՌովմայ[4068]. [4068] Ոմանք. Դուստր Յեկդելայ յՈվմայ։ 36 Յովակիմը քսանհինգ տարեկան էր, որ թագաւոր դարձաւ, եւ տասնմէկ տարի թագաւորեց Երուսաղէմում: Նրա մօր անունը Ելդափ էր: Նա ռոմայեցի Յեդդելայի դուստրն էր: 36 Երբ Յովակիմ թագաւոր եղաւ՝ քսանըհինգ տարեկան էր ու Երուսաղէմի մէջ տասնըմէկ տարի թագաւորութիւն ըրաւ եւ անոր մօրը անունը Զաբիդա էր, որ Ռումացի Փադայիային աղջիկն էր։ zohrab-1805▾ eastern-1994▾ western am▾	23:3623:36 Двадцати пяти лет был Иоаким, когда воцарился, и одиннадцать лет царствовал в Иерусалиме; имя матери его Зебудда, дочь Федаии, из Румы. 23:36 υἱὸς υιος son εἴκοσι εικοσι twenty καὶ και and; even πέντε πεντε five ἐτῶν ετος year Ιωακιμ ιωακιμ in τῷ ο the βασιλεύειν βασιλευω reign αὐτὸν αυτος he; him καὶ και and; even ἕνδεκα ενδεκα eleven 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 Ιελδαφ ιελδαφ daughter Φεδεϊα φεδεια from; out of Ρουμα ρουμα Rouma; Rhuma 23:36 בֶּן־ ben- בֵּן son עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty וְ wᵊ וְ and חָמֵ֤שׁ ḥāmˈēš חָמֵשׁ five שָׁנָ֨ה šānˌā שָׁנָה year יְהֹויָקִ֣ים yᵊhôyāqˈîm יְהֹויָקִים Jehoiakim בְּ bᵊ בְּ in מָלְכֹ֔ו mālᵊḵˈô מלך be king וְ wᵊ וְ and אַחַ֤ת ʔaḥˈaṯ אֶחָד one עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֔ה šānˈā שָׁנָה year מָלַ֖ךְ mālˌaḵ מלך be king בִּ bi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and שֵׁ֣ם šˈēm שֵׁם name אִמֹּ֔ו ʔimmˈô אֵם mother זְבוּדָּ֥הזבידה zᵊvûddˌā זְבוּדָּה Zebidah בַת־ vaṯ- בַּת daughter פְּדָיָ֖ה pᵊḏāyˌā פְּדָיָה Pedaiah מִן־ min- מִן from רוּמָֽה׃ rûmˈā רוּמָה Rumah 23:36. viginti quinque annorum erat Ioiachim cum regnare coepisset et undecim annis regnavit in Hierusalem nomen matris eius Zebida filia Phadaia de RumaJoakim was five and twenty years old when he began to reign: and he reigned eleven years in Jerusalem: the name of his mother was Zebida, the daughter of Phadaia, of Ruma. 36. Jehoiakim was twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem: and his mother’s name was Zebidah the daughter of Pedaiah of Rumah. Jehoiakim [was] twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem. And his mother' s name [was] Zebudah, the daughter of Pedaiah of Rumah: 23:36 Двадцати пяти лет был Иоаким, когда воцарился, и одиннадцать лет царствовал в Иерусалиме; имя матери его Зебудда, дочь Федаии, из Румы. 23:36 υἱὸς υιος son εἴκοσι εικοσι twenty καὶ και and; even πέντε πεντε five ἐτῶν ετος year Ιωακιμ ιωακιμ in τῷ ο the βασιλεύειν βασιλευω reign αὐτὸν αυτος he; him καὶ και and; even ἕνδεκα ενδεκα eleven 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 Ιελδαφ ιελδαφ daughter Φεδεϊα φεδεια from; out of Ρουμα ρουμα Rouma; Rhuma 23:36 בֶּן־ ben- בֵּן son עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty וְ wᵊ וְ and חָמֵ֤שׁ ḥāmˈēš חָמֵשׁ five שָׁנָ֨ה šānˌā שָׁנָה year יְהֹויָקִ֣ים yᵊhôyāqˈîm יְהֹויָקִים Jehoiakim בְּ bᵊ בְּ in מָלְכֹ֔ו mālᵊḵˈô מלך be king וְ wᵊ וְ and אַחַ֤ת ʔaḥˈaṯ אֶחָד one עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֔ה šānˈā שָׁנָה year מָלַ֖ךְ mālˌaḵ מלך be king בִּ bi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and שֵׁ֣ם šˈēm שֵׁם name אִמֹּ֔ו ʔimmˈô אֵם mother זְבוּדָּ֥הזבידה zᵊvûddˌā זְבוּדָּה Zebidah בַת־ vaṯ- בַּת daughter פְּדָיָ֖ה pᵊḏāyˌā פְּדָיָה Pedaiah מִן־ min- מִן from רוּמָֽה׃ rûmˈā רוּמָה Rumah 23:36. viginti quinque annorum erat Ioiachim cum regnare coepisset et undecim annis regnavit in Hierusalem nomen matris eius Zebida filia Phadaia de Ruma Joakim was five and twenty years old when he began to reign: and he reigned eleven years in Jerusalem: the name of his mother was Zebida, the daughter of Phadaia, of Ruma. 36. Jehoiakim was twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem: and his mother’s name was Zebidah the daughter of Pedaiah of Rumah. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 36: Рума, у 70-ти: Αρημά, Vuglg.: Ruma, вероятно, тождественна с Арума, близ Сихема (Суд. IX:41. И. Флавий, Иудейская война III, 7, 21), теперь Xирбет Рума к югу от равнины Асохис (Onomast. 793). Иоаким царствовал 11: лет, с 609: по 593: гг. (ст. 36; 2: Пар. XXXV:5). Нечестивое царствование его, полное измены истинной религии и обильное всякими неправдами (Иер. VII:9: сл.; XVII:2, XIX:4: сл.; XXII:13-17; Иез. VIII:9-17; Авв II:9-14), было истинным бедствием для Иудеи, роковым образом увлекавшим его к гибели. Albert Barnes: Notes on the Bible - 1834 23:36: Twenty and five years old - Jehoiakim was therefore two years older than his half-brother, Jehoahaz Kg2 23:31. See his character in Kg2 23:37; Ch2 36:8; Eze 19:5-7; Jer 22:13-17; Jer 26:20-23, Jer 36: R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:36: am 3394-3405, bc 610-599 Jehoiakim: Ch1 3:15; Ch2 36:5; Jer 1:3 Rumah: Josephus here reads Abuma; but he also speaks of Ruma, a village of Galilee. Carl Friedrich Keil and Franz Delitzsch Reign of Jehoiakim (cf. 2Chron 36:5-8). - Jehoiakim reigned eleven years in the spirit of his ungodly forefathers (compare 4Kings 23:37 with 4Kings 23:32). Jeremiah represents him (4Kings 22:13.) as a bad prince, who enriched himself by the unjust oppression of his people, "whose eyes and heart were directed upon nothing but upon gain, and upon innocent blood to shed it, and upon oppression and violence to do them" (compare 4Kings 24:4 and Jer 26:22-23). Josephus therefore describes him as τὴν φύσιν ἄδικος καὶ κακοῦργος, καὶ μήτε πρὸς Θεὸν ὅσιος, μήτε πρὸς ἀνθρώπους ἐπιεικής (Ant. x. 5, 2). The town of Rumah, from which his mother sprang, is not mentioned anywhere else, but it has been supposed to be identical with Aruma in the neighbourhood of Shechem (Judg 9:41). John Gill Jehoiakim was twenty and five years old when he began to reign,.... And therefore must be two years older than his brother Jehoahaz, who was deposed: and he reigned eleven years in Jerusalem; and therefore must die at the age of thirty and six: and his mother's name was Zebudah, the daughter of Pedaiah of Rumah; which Josephus (l) calls Abuma; but he speaks of a village in Galilee called Ruma (m); but whether the same with this is not certain. (l) Antiqu. l. 10. c. 5. sect. 2. (m) De Bello Jud l. 3. c. 6. sect. 21.
23:3723:37: եւ արար չա՛ր առաջի Տեառն ըստ ամենայնի զոր արարին հարք նորա։ 37 Նա Տիրոջ առջեւ գործեց իր նախնիների բոլոր չար արարքները: 37 Անիկա իր հայրերուն բոլոր ըրածին պէս Տէրոջը առջեւ չարութիւն ըրաւ։ Եւ արար չար առաջի Տեառն ըստ ամենայնի զոր արարին հարք նորա: 23:37: եւ արար չա՛ր առաջի Տեառն ըստ ամենայնի զոր արարին հարք նորա։ 37 Նա Տիրոջ առջեւ գործեց իր նախնիների բոլոր չար արարքները: 37 Անիկա իր հայրերուն բոլոր ըրածին պէս Տէրոջը առջեւ չարութիւն ըրաւ։ zohrab-1805▾ eastern-1994▾ western am▾	23:3723:37 И делал он неугодное в очах Господних во всем так, как делали отцы его. 23:37 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 πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησαν ποιεω do; make οἱ ο the πατέρες πατηρ father αὐτοῦ αυτος he; him 23:37 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 כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשׂ֖וּ ʕāśˌû עשׂה make אֲבֹתָֽיו׃ ʔᵃvōṯˈāʸw אָב father 23:37. et fecit malum coram Domino iuxta omnia quae fecerant patres eiusAnd he did evil before the Lord according to all that his fathers had done. 37. And he did that which was evil in the sight of the LORD, according to all that his fathers had done. And he did [that which was] evil in the sight of the LORD, according to all that his fathers had done: 23:37 И делал он неугодное в очах Господних во всем так, как делали отцы его. 23:37 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 πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησαν ποιεω do; make οἱ ο the πατέρες πατηρ father αὐτοῦ αυτος he; him 23:37 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 כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשׂ֖וּ ʕāśˌû עשׂה make אֲבֹתָֽיו׃ ʔᵃvōṯˈāʸw אָב father 23:37. et fecit malum coram Domino iuxta omnia quae fecerant patres eius And he did evil before the Lord according to all that his fathers had done. 37. And he did that which was evil in the sight of the LORD, according to all that his fathers had done. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:37: He did that which was evil in the sight of the Lord - He was a most unprincipled and oppressive tyrant. Jeremiah gives us his character at large, Jer 22:13-19, to which the reader will do well to refer. Jeremiah was at that time in the land, and was an eyewitness of the abominations of this cruel king. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:37: he did: Jer 22:13-17, Jer 26:20-23, Jer 36:23-26, Jer 36:31; Eze 19:5-9 all that: Ch2 28:22-25, Ch2 33:4-10, Ch2 33:22, Ch2 33:23 Next: 4 Kings (2 Kings) Chapter 24 John Gill And he did that which was evil in the sight of the Lord, according to all that his fathers had done. Amon and Manasseh; see 4Kings 23:32.

Թագաւորութիւններ Դ / 2 Kings - 23 | 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

Geneva 1599

John Gill

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

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

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

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

Geneva 1599

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

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

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

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

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

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

John Wesley

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

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

Geneva 1599