Թագաւորութիւններ Դ / 2 Kings - 6 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. A further account of the wondrous works of Elisha. 1. His making iron to swim, ver. 1-7. 2. His disclosing to the king of Israel the secret counsels of the king of Syria, ver. 8-12. 3. His saving himself out of the hands of those who were sent to apprehend him, ver. 13-23. II. The besieging of Samaria by the Syrians and the great distress the city was reduced to, ver. 24-33. The relief of it is another of the wonders wrought by Elisha's word, which we shall have the story of in the next chapter. Elisha is still a great blessing both to church and state, both to the sons of the prophets and to his prince.
Adam Clarke: Commentary on the Bible - 1831
The sons of the prophets wish to enlarge their dwelling-place, and go to the banks of Jordan to cut down wood, when one of them drops his axe into the water, which Elisha causes to swim, Kg2 6:1-7. Elisha, understanding all the secret designs of the king of Syria against Israel, informs the king of Israel of them, Kg2 6:8-10. The king of Syria, finding that Elisha had thus penetrated his secrets and frustrated his attempts, sends a great host to Dothan, to take the prophet; the Lord strikes them with blindness; and Elisha leads the whole host to Samaria, and delivers them up to the king of Israel, Kg2 6:11-19. The Lord opens their eyes, and they see their danger, Kg2 6:20. But the king of Israel is prevented from destroying them; and, at the order of the prophet, gives them meat and drink, and dismisses them to their master, Kg2 6:21-23. Ben-hadad besieges Samaria, and reduces the city to great distress, of which several instances are given, Kg2 6:24-30. The king of Israel vows the destruction of Elisha, and sends to have him beheaded, Kg2 6:31-33.
4 Kings (2 Kings) 6:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg2 6:1, Elisha, giving leave to the young prophets to enlarge their dwellings, causes iron to swim; Kg2 6:8, He discloses the king of Syria's counsel; Kg2 6:13, The army which was sent to Dothan to apprehend Elisha, is smitten with blindness; Kg2 6:19, Being brought into Samaria, they are dismissed in peace; Kg2 6:24, The famine in Samaria causes women to eat their own children; Kg2 6:30, The king sends to slay Elisha.
Carl Friedrich Keil and Franz Delitzsch

Elisha Causes an Iron Axe to Float. - The following account gives us an insight into the straitened life of the pupils of the prophets. 4Kings 6:1-4. As the common dwelling-place had become too small for them, they resolved, with Elisha's consent, to build a new house, and went, accompanied by the prophet, to the woody bank of the Jordan to fell the wood that was required for the building. The place where the common abode had become too small is not given, but most of the commentators suppose it to have been Gilgal, chiefly from the erroneous assumption that the Gilgal mentioned in 4Kings 2:1 was in the Jordan valley to the east of Jericho. Thenius only cites in support of this the reference in לפניך ישׁבים (dwell with thee) to 4Kings 4:38; but this decides nothing, as the pupils of the prophets sat before Elisha, or gathered together around their master in a common home, not merely in Gilgal, but also in Bethel and Jericho. We might rather think of Jericho, since Bethel and Gilgal (Jiljilia) were so far distant from the Jordan, that there is very little probability that a removal of the meeting-place to the Jordan, such as is indicated by מקום שׁם נעשׂה־לּנוּ, would ever have been thought of from either of these localities.
John Gill
INTRODUCTION TO 2 KINGS 6
In this chapter are recorded other wonders of Elisha, as causing iron to swim, 4Kings 6:1 having knowledge of the secret counsels of the king of Syria, which he disclosed to the king of Israel, 4Kings 6:8 smiting the Syrian army with blindness sent to take him, and which he led into the midst of Samaria, 4Kings 6:13, and the chapter is closed with an account of the siege of Samaria, and a sore famine in it, 4Kings 6:24.
Robert Jamieson, A. R. Fausset and David Brown
ELISHA CAUSES IRON TO SWIM. (4Kings 6:1-7)
the place where we dwell with thee--Margin, "sit before thee." The one points to a common residence--the other to a common place of meeting. The tenor of the narrative shows the humble condition of Elisha's pupils. The place was either Beth-el or Jericho, probably the latter. The ministry and miracles of Elisha brought great accessions to his schools.
6:16:1: Եւ ասեն որդիք մարգարէիցն ցԵղիսեէ. Ահաւասիկ տեղիս յորում մե՛ք բնակեմք՝ նե՛ղ է մեզ[3818]. [3818] Ոմանք. Յորում մեք բնակեալ եմք, նեղէ զմեզ։
1 Մարգարէներն ասացին Եղիսէէին. «Այս տեղը, ուր մենք բնակւում ենք, մեզ համար նեղ է,
6 Մարգարէներուն որդիները Եղիսէին ըսին. «Ահա այս տեղը, որ մենք քու առջեւդ կը նստինք, մեզի նեղ է։
Եւ ասեն որդիք մարգարէիցն ցԵղիսէ. Ահաւասիկ տեղիս յորում մեք [73]բնակեմք` նեղ է մեզ:

6:1: Եւ ասեն որդիք մարգարէիցն ցԵղիսեէ. Ահաւասիկ տեղիս յորում մե՛ք բնակեմք՝ նե՛ղ է մեզ[3818].
[3818] Ոմանք. Յորում մեք բնակեալ եմք, նեղէ զմեզ։
1 Մարգարէներն ասացին Եղիսէէին. «Այս տեղը, ուր մենք բնակւում ենք, մեզ համար նեղ է,
6 Մարգարէներուն որդիները Եղիսէին ըսին. «Ահա այս տեղը, որ մենք քու առջեւդ կը նստինք, մեզի նեղ է։
zohrab-1805▾ eastern-1994▾ western am▾
6:16:1 И сказали сыны пророков Елисею: вот, место, где мы живем при тебе, тесно для нас;
6:1 καὶ και and; even εἶπον επω say; speak οἱ ο the υἱοὶ υιος son τῶν ο the προφητῶν προφητης prophet πρὸς προς to; toward Ελισαιε ελισαιε see!; here I am δὴ δη in fact ὁ ο the τόπος τοπος place; locality ἐν εν in ᾧ ος who; what ἡμεῖς ημεις we οἰκοῦμεν οικεω dwell ἐνώπιόν ενωπιος in the face; facing σου σου of you; your στενὸς στενος narrow; strait ἀφ᾿ απο from; away ἡμῶν ημων our
6:1 וַ wa וְ and יֹּאמְר֥וּ yyōmᵊrˌû אמר say בְנֵֽי־ vᵊnˈê- בֵּן son הַ ha הַ the נְּבִיאִ֖ים nnᵊvîʔˌîm נָבִיא prophet אֶל־ ʔel- אֶל to אֱלִישָׁ֑ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha הִנֵּֽה־ hinnˈē- הִנֵּה behold נָ֣א nˈā נָא yeah הַ ha הַ the מָּקֹ֗ום mmāqˈôm מָקֹום place אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אֲנַ֜חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we יֹשְׁבִ֥ים yōšᵊvˌîm ישׁב sit שָׁ֛ם šˈām שָׁם there לְ lᵊ לְ to פָנֶ֖יךָ fānˌeʸḵā פָּנֶה face צַ֥ר ṣˌar צַר narrow מִמֶּֽנּוּ׃ mimmˈennû מִן from
6:1. dixerunt autem filii prophetarum ad Heliseum ecce locus in quo habitamus coram te angustus est nobisAnd the sons of the prophets said to Eliseus: Behold, the place where we dwell with thee is too strait for us.
1. And the sons of the prophets said unto Elisha, Behold now, the place where we dwell before thee is too strait for us.
And the sons of the prophets said unto Elisha, Behold now, the place where we dwell with thee is too strait for us:

6:1 И сказали сыны пророков Елисею: вот, место, где мы живем при тебе, тесно для нас;
6:1
καὶ και and; even
εἶπον επω say; speak
οἱ ο the
υἱοὶ υιος son
τῶν ο the
προφητῶν προφητης prophet
πρὸς προς to; toward
Ελισαιε ελισαιε see!; here I am
δὴ δη in fact
ὁ ο the
τόπος τοπος place; locality
ἐν εν in
ᾧ ος who; what
ἡμεῖς ημεις we
οἰκοῦμεν οικεω dwell
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
στενὸς στενος narrow; strait
ἀφ᾿ απο from; away
ἡμῶν ημων our
6:1
וַ wa וְ and
יֹּאמְר֥וּ yyōmᵊrˌû אמר say
בְנֵֽי־ vᵊnˈê- בֵּן son
הַ ha הַ the
נְּבִיאִ֖ים nnᵊvîʔˌîm נָבִיא prophet
אֶל־ ʔel- אֶל to
אֱלִישָׁ֑ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
הִנֵּֽה־ hinnˈē- הִנֵּה behold
נָ֣א nˈā נָא yeah
הַ ha הַ the
מָּקֹ֗ום mmāqˈôm מָקֹום place
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אֲנַ֜חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
יֹשְׁבִ֥ים yōšᵊvˌîm ישׁב sit
שָׁ֛ם šˈām שָׁם there
לְ lᵊ לְ to
פָנֶ֖יךָ fānˌeʸḵā פָּנֶה face
צַ֥ר ṣˌar צַר narrow
מִמֶּֽנּוּ׃ mimmˈennû מִן from
6:1. dixerunt autem filii prophetarum ad Heliseum ecce locus in quo habitamus coram te angustus est nobis
And the sons of the prophets said to Eliseus: Behold, the place where we dwell with thee is too strait for us.
1. And the sons of the prophets said unto Elisha, Behold now, the place where we dwell before thee is too strait for us.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7: Связь начала гл. VI с концом предыдущей блаж. Феодорит устанавливает так: "Гиезий, сей любитель стяжаний, сделался прокаженным, а сонм пророков возлюбил крайнюю нищету. Они не имели даже дома, жили же в шалашах. Почему и просили великого пророка идти с ними нарубить дерев для построения оных. И такова была их нищета, что не на что было приобрести собственный топор" (вопр. 19). По обстановке и содержанию данный раздел (ст. 1-7) прямо примыкает к рассказу IV:38-44.

Чудо всплытия топора, по блаж. Феодориту, "прообразовало домостроительство нашего Спасителя. Ибо как легкое древо потонуло, а тяжелое железо всплыло, так нисхождением Божия естества совершено восхождение человеческого естества".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Iron Made to Swim. B. C. 893.

1 And the sons of the prophets said unto Elisha, Behold now, the place where we dwell with thee is too strait for us. 2 Let us go, we pray thee, unto Jordan, and take thence every man a beam, and let us make us a place there, where we may dwell. And he answered, Go ye. 3 And one said, Be content, I pray thee, and go with thy servants. And he answered, I will go. 4 So he went with them. And when they came to Jordan, they cut down wood. 5 But as one was felling a beam, the axe head fell into the water: and he cried, and said, Alas, master! for it was borrowed. 6 And the man of God said, Where fell it? And he showed him the place. And he cut down a stick, and cast it in thither; and the iron did swim. 7 Therefore said he, Take it up to thee. And he put out his hand, and took it.
Several things may be observed here,
I. Concerning the sons of the prophets, and their condition and character. The college here spoken of seems to be that at Gilgal, for there Elisha was (ch. iv. 38), and it was near Jordan; and, probably, wherever Elisha resided as many as could of the sons of the prophets flocked to him for the advantage of his instructions, counsels, and prayers. Every one would covet to dwell with him and be near him. Those that would be teachers should lay out themselves to get the best advantages for learning. Now observe,
1. Their number increased so that they wanted room: The place is too strait for us (v. 1)-- a good hearing, for it is a sign many are added to them. Elisha's miracles doubtless drew in many. Perhaps they increased the more now that Gehazi was cashiered, and, it is likely, an honester man put in his room, to take care of their provisions; for it should seem (by that instance, ch. iv. 43) that Naaman's case was not the only one in which he grudged his master's generosity.
2. They were humble men and did not affect that which was gay or great. When they wanted room they did not speak of sending for cedars, and marble stones, and curious artificers, but only of getting every man a beam, to run up a plain hut or cottage with. It becomes the sons of the prophets, who profess to look for great things in the other world, to be content with mean things in this.
3. They were poor men, and men that had no interest in great ones It was a sign that Joram was king, and Jezebel ruled too, or the sons of the prophets, when they wanted room, would have needed only to apply to the government, not to consult among themselves about the enlargement of their buildings. God's prophets have seldom been the world's favourites. Nay, so poor were they that they had not wherewithal to hire workmen (but must leave their studies, and work for themselves), no, nor to buy tools, but must borrow of their neighbours. Poverty then is no bar to prophecy.
4. They were industrious men, and willing to take pains. They desired not to live, like idle drones (idle monks, I might have said), upon the labours of others, but only desired leave of their president to work for themselves. As the sons of the prophets must not be so taken up with contemplation as to render themselves unfit for action, so much less must they so indulge themselves in their ease as to be averse to labour. He that must eat or die must work or starve, 2 Thess. iii. 8, 10. Let no man think an honest employment either a burden or disparagement.
5. They were men that had a great value and veneration for Elisha; though they were themselves prophets, they paid much deference to him. (1.) They would not go about to build at all without his leave, v. 2. It is good for us all to be suspicious of our own judgment, even when we think we have most reason for it, and to be desirous of the advice of those who are wiser and more experienced; and it is especially commendable in the sons of the prophets to take their fathers along with them, and to act in all things of moment under their direction, permissu superiorum--by permission of their superiors. (2.) They would not willingly go to fell timber without his company: "Go with thy servants (v. 3), not only to advise us in any exigence, but to keep good order among us, that, being under they eye, we may behave as becomes us." Good disciples desire to be always under good discipline.
6. They were honest men, and men that were in care to give all men their own. When one of them, accidentally fetching too fierce a stroke (as those that work seldom are apt to be violent), threw off his axe-head into the water, he did not say, "It was a mischance, and who can help it? It was the fault of the helve, and the owner deserved to stand to the loss." No, he cries out with deep concern, Alas, master! For it was borrowed, v. 5. Had the axe been his own, it would only have troubled him that he could not be further serviceable to his brethren; but now, besides that, it troubles him that he cannot be just to the owner, to whom he ought to be not only just but grateful. Note, We ought to be as careful of that which is borrowed as of that which is our own, that it receives no damage, because we must love our neighbour as ourselves and do as we would be done by. It is likely this prophet was poor, and had not wherewithal to pay for the axe, which made the loss of it so much the greater trouble. To those that have an honest mind the sorest grievance of poverty is not so much their own want or disgrace as their being by it rendered unable to pay their just debts.
II. Concerning the father of the prophets, Elisha. 1. That he was a man of great condescension and compassion; he went with the sons of the prophets to the woods, when they desired his company, v. 3. Let no man, especially no minister, think himself too great to stoop to do good, but be tender to all. 2. That he was a man of great power; he could make iron to swim, contrary to its nature (v. 6), for the God of nature is not tied up to its laws. He did not throw the helve after the hatchet, but cut down a new stick, and cast it into the river. We need not double the miracle by supposing that the stick sunk to fetch up the iron, it was enough that it was a signal of the divine summons to the iron to rise. God's grace can thus raise the stony iron heart which has sunk into the mud of this world, and raise up affections naturally earthly, to things above.
Adam Clarke: Commentary on the Bible - 1831
6:1: The place - is too strait for us - Notwithstanding the general profligacy of Israel, the schools of the prophets increased. This was no doubt owing to the influence of Elisha.
4 Kings (2 Kings) 6:2
Albert Barnes: Notes on the Bible - 1834
6:1: The writer returns here to the series of miracles which Elisha performed for the benefit of the prophetical schools under his care. The connection, in this point of view, is with Kg2 4:44.
The place where we dwell with thee - literally, "the place where we sit before thee," i. e. "the place where we assemble and sit to bear thy teaching." Elisha visited the sons of the prophets in circuit, staying a short time at each place where a "school" was established. Perhaps he was now visiting Jericho. Compare Kg2 2:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: the sons: Kg2 2:3, Kg2 4:1; Kg1 20:35
the place: Kg2 4:38; Sa1 19:20
too strait for us: Jos 17:14, Jos 19:47; Job 36:16; Isa 49:19, Isa 49:20, Isa 54:2, Isa 54:3
John Gill
And the sons of the prophets said unto Elisha,.... Or the disciples of the prophets, as the Targum:
behold now, the place where we dwell with thee is too strait for us: their numbers were so increased, that there was not room enough for them in the house they dwelt in with the prophet; which increase was owing, the Jews (z) say, to the departure of Gehazi last mentioned, who was a bad man, and used the disciples so ill, that they could not stay in the college; but, when he was gone, they flocked in great numbers; but rather it was owing to the very instructive ministry and wonderful miracles of Elisha: the place where the prophet and his disciples now dwelt seems to be Gilgal, 4Kings 4:38.
(z) T. Bab. Sanhedrin, fol. 107. 2.
6:26:2: երթիցո՛ւք մինչեւ ցՅորդանան, եւ առցուք անտի ա՛յր իւրաքանչիւր գերան մի, եւ արասցո՛ւք մեզ անդ բնակութիւն։ Եւ ասէ. Երթա՛յք։
2 գնանք մինչեւ Յորդանան գետը եւ այնտեղ ամէն մէկս մի գերան վերցնելով՝ մեզ համար բնակութեան տեղ պատրաստենք»: Եղիսէէն ասաց. «Գնացէ՛ք»:
2 Երթանք ուրեմն մինչեւ Յորդանան ու այնտեղէն ամէն մէկս մէկ–մէկ գերան առնենք ու հոն մեզի բնակելու տեղ շինենք»։ Անիկա ըսաւ. «Գացէ՛ք»։
Երթիցուք մինչեւ ցՅորդանան, եւ առցուք անտի այր իւրաքանչիւր գերան մի, եւ արասցուք մեզ անդ բնակութիւն: Եւ ասէ. Երթայք:

6:2: երթիցո՛ւք մինչեւ ցՅորդանան, եւ առցուք անտի ա՛յր իւրաքանչիւր գերան մի, եւ արասցո՛ւք մեզ անդ բնակութիւն։ Եւ ասէ. Երթա՛յք։
2 գնանք մինչեւ Յորդանան գետը եւ այնտեղ ամէն մէկս մի գերան վերցնելով՝ մեզ համար բնակութեան տեղ պատրաստենք»: Եղիսէէն ասաց. «Գնացէ՛ք»:
2 Երթանք ուրեմն մինչեւ Յորդանան ու այնտեղէն ամէն մէկս մէկ–մէկ գերան առնենք ու հոն մեզի բնակելու տեղ շինենք»։ Անիկա ըսաւ. «Գացէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
6:26:2 пойдем к Иордану и возьмем оттуда каждый по одному бревну и сделаем себе там место для жительства. Он сказал: пойдите.
6:2 πορευθῶμεν πορευομαι travel; go δὴ δη in fact ἕως εως till; until τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis καὶ και and; even λάβωμεν λαμβανω take; get ἐκεῖθεν εκειθεν from there ἀνὴρ ανηρ man; husband εἷς εις.1 one; unit δοκὸν δοκος beam μίαν εις.1 one; unit καὶ και and; even ποιήσωμεν ποιεω do; make ἑαυτοῖς εαυτου of himself; his own ἐκεῖ εκει there τοῦ ο the οἰκεῖν οικεω dwell ἐκεῖ εκει there καὶ και and; even εἶπεν επω say; speak δεῦτε δευτε come on
6:2 נֵֽלְכָה־ nˈēlᵊḵā- הלך walk נָּ֣א nnˈā נָא yeah עַד־ ʕaḏ- עַד unto הַ ha הַ the יַּרְדֵּ֗ן yyardˈēn יַרְדֵּן Jordan וְ wᵊ וְ and נִקְחָ֤ה niqḥˈā לקח take מִ mi מִן from שָּׁם֙ ššˌām שָׁם there אִ֚ישׁ ˈʔîš אִישׁ man קֹורָ֣ה qôrˈā קֹורָה beam אֶחָ֔ת ʔeḥˈāṯ אֶחָד one וְ wᵊ וְ and נַעֲשֶׂה־ naʕᵃśeh- עשׂה make לָּ֥נוּ llˌānû לְ to שָׁ֛ם šˈām שָׁם there מָקֹ֖ום māqˌôm מָקֹום place לָ lā לְ to שֶׁ֣בֶת šˈeveṯ ישׁב sit שָׁ֑ם šˈām שָׁם there וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say לֵֽכוּ׃ lˈēḵû הלך walk
6:2. eamus usque ad Iordanem et tollant singuli de silva materias singulas ut aedificemus nobis ibi locum ad habitandum qui dixit iteLet us go as far as the Jordan, and take out of the wood every man a piece of timber, that we may build us there a place to dwell in. And he said: Go.
2. Let us go, we pray thee, unto Jordan, and take thence every man a beam, and let us make us a place there, where we may dwell. And he answered, Go ye.
Let us go, we pray thee, unto Jordan, and take thence every man a beam, and let us make us a place there, where we may dwell. And he answered, Go ye:

6:2 пойдем к Иордану и возьмем оттуда каждый по одному бревну и сделаем себе там место для жительства. Он сказал: пойдите.
6:2
πορευθῶμεν πορευομαι travel; go
δὴ δη in fact
ἕως εως till; until
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
καὶ και and; even
λάβωμεν λαμβανω take; get
ἐκεῖθεν εκειθεν from there
ἀνὴρ ανηρ man; husband
εἷς εις.1 one; unit
δοκὸν δοκος beam
μίαν εις.1 one; unit
καὶ και and; even
ποιήσωμεν ποιεω do; make
ἑαυτοῖς εαυτου of himself; his own
ἐκεῖ εκει there
τοῦ ο the
οἰκεῖν οικεω dwell
ἐκεῖ εκει there
καὶ και and; even
εἶπεν επω say; speak
δεῦτε δευτε come on
6:2
נֵֽלְכָה־ nˈēlᵊḵā- הלך walk
נָּ֣א nnˈā נָא yeah
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יַּרְדֵּ֗ן yyardˈēn יַרְדֵּן Jordan
וְ wᵊ וְ and
נִקְחָ֤ה niqḥˈā לקח take
מִ mi מִן from
שָּׁם֙ ššˌām שָׁם there
אִ֚ישׁ ˈʔîš אִישׁ man
קֹורָ֣ה qôrˈā קֹורָה beam
אֶחָ֔ת ʔeḥˈāṯ אֶחָד one
וְ wᵊ וְ and
נַעֲשֶׂה־ naʕᵃśeh- עשׂה make
לָּ֥נוּ llˌānû לְ to
שָׁ֛ם šˈām שָׁם there
מָקֹ֖ום māqˌôm מָקֹום place
לָ lā לְ to
שֶׁ֣בֶת šˈeveṯ ישׁב sit
שָׁ֑ם šˈām שָׁם there
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
לֵֽכוּ׃ lˈēḵû הלך walk
6:2. eamus usque ad Iordanem et tollant singuli de silva materias singulas ut aedificemus nobis ibi locum ad habitandum qui dixit ite
Let us go as far as the Jordan, and take out of the wood every man a piece of timber, that we may build us there a place to dwell in. And he said: Go.
2. Let us go, we pray thee, unto Jordan, and take thence every man a beam, and let us make us a place there, where we may dwell. And he answered, Go ye.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:2: Every man a beam - They made a sort of log-houses with their own hands.
4 Kings (2 Kings) 6:5
Albert Barnes: Notes on the Bible - 1834
6:2: Take every man a beam - Trees were rare in most parts of Palestine, but plentiful in the Jordan Valley. Jericho was known in early times as "the city of palms" Deu 34:3; Jdg 1:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: and take thence: Joh 21:3; Act 18:3, Act 20:34, Act 20:35; Co1 9:6; Th1 2:9; Th2 3:8; Ti1 6:6
Geneva 1599
Let us go, we pray thee, unto Jordan, and take thence every man a (a) beam, and let us make us a place there, where we may dwell. And he answered, Go ye.
(a) Or a piece of wood fit to build with.
John Gill
Let us go, we pray thee, unto Jordan,.... Which, according to Josephus (a), was fifty furlongs, or upwards of six miles, distant from Gilgal:
and take thence every man a beam; by cutting down the trees that grew there; for Mr. Maundrell says (b), the banks of Jordan are beset with bushes and trees, which are an harbour for wild beasts; and another traveller (c) observes, that it is shadowed on both sides with poplars, alders, &c. and who speaks of their cutting down boughs from the trees when there:
and let us make us a place there where we may dwell: near the banks of Jordan, which they might choose for the seclusion and pleasantness of the situation, or because Elijah was taken up to heaven near it, as Abarbinel thinks; from whence it appears that these scholars were far from living an idle life; for they were not only trained up in useful learning, but were employed in trades and manufactures, to which they had been brought up, and knew how to fell timber, and build houses:
and he answered, go ye; he gave them leave, without which they did not choose to do anything.
(a) Antiqu. l. 5. c. 1. sect. 4. (b) Journey from Aleppo, &c. p. 82, 83. (c) Sandys's Travels, l. 3. p. 110.
John Wesley
Jordan - To the woods near Jordan. A beam - A piece of timber for the building. Hence it may be gathered, that although the sons of the prophets principally devoted themselves to religious exercises, yet they sometimes employed themselves about manual arts.
Robert Jamieson, A. R. Fausset and David Brown
Let us go, we pray thee, unto Jordan--whose wooded banks would furnish plenty of timber.
6:36:3: Եւ ասէ մի ոմն. Ե՛կ եւ դու մեղմո՛վ երթիցես ընդ ծառայս քո։ Եւ նա ասէ. Ե՛ս եկից։
3 Նրանցից մէկն ասաց. «Դու եւս քո ծառաներով ե՛կ մեզ հետ»:
3 Անոնցմէ մէկը ըսաւ. «Շնորհք ըրէ՛, քու ծառաներուդ հետ եկուր» եւ անիկա «Կու գամ», ըսաւ։
Եւ ասէ մի ոմն. [74]Եկ եւ դու մեղմով երթիցես`` ընդ ծառայս քո: Եւ նա ասէ. Ես եկից:

6:3: Եւ ասէ մի ոմն. Ե՛կ եւ դու մեղմո՛վ երթիցես ընդ ծառայս քո։ Եւ նա ասէ. Ե՛ս եկից։
3 Նրանցից մէկն ասաց. «Դու եւս քո ծառաներով ե՛կ մեզ հետ»:
3 Անոնցմէ մէկը ըսաւ. «Շնորհք ըրէ՛, քու ծառաներուդ հետ եկուր» եւ անիկա «Կու գամ», ըսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:36:3 И сказал один: сделай милость, пойди и ты с рабами твоими. И сказал он: пойду.
6:3 καὶ και and; even εἶπεν επω say; speak ὁ ο the εἷς εις.1 one; unit ἐπιεικέως επιεικως come on; this point μετὰ μετα with; amid τῶν ο the δούλων δουλος subject σου σου of you; your καὶ και and; even εἶπεν επω say; speak ἐγὼ εγω I πορεύσομαι πορευομαι travel; go
6:3 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say הָֽ hˈā הַ the אֶחָ֔ד ʔeḥˈāḏ אֶחָד one הֹ֥ואֶל hˌôʔel יאל begin נָ֖א nˌā נָא yeah וְ wᵊ וְ and לֵ֣ךְ lˈēḵ הלך walk אֶת־ ʔeṯ- אֵת together with עֲבָדֶ֑יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אֲנִ֥י ʔᵃnˌî אֲנִי i אֵלֵֽךְ׃ ʔēlˈēḵ הלך walk
6:3. et ait unus ex illis veni ergo et tu cum servis tuis respondit ego veniamAnd one of them said: But come thou also with thy servants. He answered: I will come.
3. And one said, Be content, I pray thee, and go with thy servants. And he answered, I will go.
And one said, Be content, I pray thee, and go with thy servants. And he answered, I will go:

6:3 И сказал один: сделай милость, пойди и ты с рабами твоими. И сказал он: пойду.
6:3
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
εἷς εις.1 one; unit
ἐπιεικέως επιεικως come on; this point
μετὰ μετα with; amid
τῶν ο the
δούλων δουλος subject
σου σου of you; your
καὶ και and; even
εἶπεν επω say; speak
ἐγὼ εγω I
πορεύσομαι πορευομαι travel; go
6:3
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
הָֽ hˈā הַ the
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
הֹ֥ואֶל hˌôʔel יאל begin
נָ֖א nˌā נָא yeah
וְ wᵊ וְ and
לֵ֣ךְ lˈēḵ הלך walk
אֶת־ ʔeṯ- אֵת together with
עֲבָדֶ֑יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אֲנִ֥י ʔᵃnˌî אֲנִי i
אֵלֵֽךְ׃ ʔēlˈēḵ הלך walk
6:3. et ait unus ex illis veni ergo et tu cum servis tuis respondit ego veniam
And one of them said: But come thou also with thy servants. He answered: I will come.
3. And one said, Be content, I pray thee, and go with thy servants. And he answered, I will go.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: Be content: Kg2 5:23; Jdg 19:6; Job 6:28
go with thy: Jdg 4:8
John Gill
And one said, be content, I pray thee, and with thy servants,.... Or be pleased to go with us; he begged it as a favour, that, being awed by his presence, they might preserve peace and order, and have his advice as to the spot of ground to erect their edifice on, and might be protected by him from harm and mischief by men or wild beasts:
and he answered, I will go; he consented to it, knowing perhaps before hand that he should have an opportunity of working a miracle there, as he did.
6:46:4: Եւ գնա՛ց ընդ նոսա. եւ չոգան ՚ի Յորդանան, եւ հարկանէին փա՛յտ։
4 Նա պատասխանեց. «Կը գամ»: Եւ գնաց նրանց հետ: Հասան Յորդանան գետի եզերքը: Այնտեղ ծառ էին կտրում:
4 Ու անոնց հետ գնաց։ Յորդանան հասնելով ծառեր կտրեցին։
Եւ գնաց ընդ նոսա. եւ չոգան ի Յորդանան, եւ հարկանէին փայտ:

6:4: Եւ գնա՛ց ընդ նոսա. եւ չոգան ՚ի Յորդանան, եւ հարկանէին փա՛յտ։
4 Նա պատասխանեց. «Կը գամ»: Եւ գնաց նրանց հետ: Հասան Յորդանան գետի եզերքը: Այնտեղ ծառ էին կտրում:
4 Ու անոնց հետ գնաց։ Յորդանան հասնելով ծառեր կտրեցին։
zohrab-1805▾ eastern-1994▾ western am▾
6:46:4 И пошел с ними, и пришли к Иордану и стали рубить деревья.
6:4 καὶ και and; even ἐπορεύθη πορευομαι travel; go μετ᾿ μετα with; amid αὐτῶν αυτος he; him καὶ και and; even ἦλθον ερχομαι come; go εἰς εις into; for τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis καὶ και and; even ἔτεμνον τεμνω the ξύλα ξυλον wood; timber
6:4 וַ wa וְ and יֵּ֖לֶךְ yyˌēleḵ הלך walk אִתָּ֑ם ʔittˈām אֵת together with וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come הַ ha הַ the יַּרְדֵּ֔נָה yyardˈēnā יַרְדֵּן Jordan וַֽ wˈa וְ and יִּגְזְר֖וּ yyiḡzᵊrˌû גזר cut הָ hā הַ the עֵצִֽים׃ ʕēṣˈîm עֵץ tree
6:4. et abiit cum eis cumque venissent ad Iordanem caedebant lignaSo he went with them. And when they were come to the Jordan, they cut down wood.
4. So he went with them. And when they came to Jordan, they cut down wood.
So he went with them. And when they came to Jordan, they cut down wood:

6:4 И пошел с ними, и пришли к Иордану и стали рубить деревья.
6:4
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
καὶ και and; even
ἦλθον ερχομαι come; go
εἰς εις into; for
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
καὶ και and; even
ἔτεμνον τεμνω the
ξύλα ξυλον wood; timber
6:4
וַ wa וְ and
יֵּ֖לֶךְ yyˌēleḵ הלך walk
אִתָּ֑ם ʔittˈām אֵת together with
וַ wa וְ and
יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come
הַ ha הַ the
יַּרְדֵּ֔נָה yyardˈēnā יַרְדֵּן Jordan
וַֽ wˈa וְ and
יִּגְזְר֖וּ yyiḡzᵊrˌû גזר cut
הָ hā הַ the
עֵצִֽים׃ ʕēṣˈîm עֵץ tree
6:4. et abiit cum eis cumque venissent ad Iordanem caedebant ligna
So he went with them. And when they were come to the Jordan, they cut down wood.
4. So he went with them. And when they came to Jordan, they cut down wood.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: they cut down wood: Deu 19:5, Deu 29:11
John Gill
So he went with them. And when they came to Jordan, they cut down wood. Trees which grew upon the banks of it, to build their house with, at least for the rafters and flooring of it, supposing the walls to be built of stone.
6:56:5: Եւ ահա մին՝ մինչդեռ ընկենոյր զհեծանն, անկաւ երկաթն ՚ի ջուրն. եւ վայեաց, եւ ասէ. Ո՛հ տէր։ եւ զայն յանօթ առեալ էր[3819]։ [3819] Ոմանք. Եւ վարեաց եւ ասէ. Ո՛հ տէր։
5 Եւ ահա երբ նրանցից մէկը գերան էր կտրում, կացինը ջուրն ընկաւ: Նա բացականչելով՝ ասաց. «Ո՜հ, Տէ՛ր, ես այն փոխ էի առել»:
5 Երբ մէկը գերան մը կը կտրէր, տապարին երկաթը ջուրին մէջ ինկաւ, ուստի անիկա պոռալով՝ ըսաւ. «Ո՜հ, տէր իմ, կացինը փոխ առնուած էր»։
Եւ ահա մին մինչդեռ ընկենոյր զհեծանն, անկաւ երկաթն ի ջուրն. եւ վայեաց, եւ ասէ. Ո՛հ, տէր, եւ զայն յանօթ առեալ էր:

6:5: Եւ ահա մին՝ մինչդեռ ընկենոյր զհեծանն, անկաւ երկաթն ՚ի ջուրն. եւ վայեաց, եւ ասէ. Ո՛հ տէր։ եւ զայն յանօթ առեալ էր[3819]։
[3819] Ոմանք. Եւ վարեաց եւ ասէ. Ո՛հ տէր։
5 Եւ ահա երբ նրանցից մէկը գերան էր կտրում, կացինը ջուրն ընկաւ: Նա բացականչելով՝ ասաց. «Ո՜հ, Տէ՛ր, ես այն փոխ էի առել»:
5 Երբ մէկը գերան մը կը կտրէր, տապարին երկաթը ջուրին մէջ ինկաւ, ուստի անիկա պոռալով՝ ըսաւ. «Ո՜հ, տէր իմ, կացինը փոխ առնուած էր»։
zohrab-1805▾ eastern-1994▾ western am▾
6:56:5 И когда один валил бревно, топор его упал в воду. И закричал он и сказал: ах, господин мой! а он взят был на подержание!
6:5 καὶ και and; even ἰδοὺ ιδου see!; here I am ὁ ο the εἷς εις.1 one; unit καταβάλλων καταβαλλω cast down; lay down τὴν ο the δοκόν δοκος beam καὶ και and; even τὸ ο the σιδήριον σιδηριον fall out; fall off εἰς εις into; for τὸ ο the ὕδωρ υδωρ water καὶ και and; even ἐβόησεν βοαω scream; shout ὦ ω.1 oh! κύριε κυριος lord; master καὶ και and; even αὐτὸ αυτος he; him κεχρημένον χραομαι resort to; treat
6:5 וַ wa וְ and יְהִ֤י yᵊhˈî היה be הָֽ hˈā הַ the אֶחָד֙ ʔeḥˌāḏ אֶחָד one מַפִּ֣יל mappˈîl נפל fall הַ ha הַ the קֹּורָ֔ה qqôrˈā קֹורָה beam וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בַּרְזֶ֖ל bbarzˌel בַּרְזֶל iron נָפַ֣ל nāfˈal נפל fall אֶל־ ʔel- אֶל to הַ ha הַ the מָּ֑יִם mmˈāyim מַיִם water וַ wa וְ and יִּצְעַ֥ק yyiṣʕˌaq צעק cry וַ wa וְ and יֹּ֛אמֶר yyˈōmer אמר say אֲהָ֥הּ ʔᵃhˌāh אֲהָהּ alas אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord וְ wᵊ וְ and ה֥וּא hˌû הוּא he שָׁאֽוּל׃ šāʔˈûl שׁאל ask
6:5. accidit autem ut cum unus materiem succidisset caderet ferrum securis in aquam exclamavitque ille et ait eheu eheu eheu domine mi et hoc ipsum mutuo acceperamAnd it happened, as one was felling some timber, that the head of the ax fell into the water: and he cried out, and said: Alas, alas, alas, my lord, for this same was borrowed.
5. But as one was felling a beam, the axe-head fell into the water: and he cried, and said, Alas, my master! for it was borrowed.
But as one was felling a beam, the axe head fell into the water: and he cried, and said, Alas, master! for it was borrowed:

6:5 И когда один валил бревно, топор его упал в воду. И закричал он и сказал: ах, господин мой! а он взят был на подержание!
6:5
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ὁ ο the
εἷς εις.1 one; unit
καταβάλλων καταβαλλω cast down; lay down
τὴν ο the
δοκόν δοκος beam
καὶ και and; even
τὸ ο the
σιδήριον σιδηριον fall out; fall off
εἰς εις into; for
τὸ ο the
ὕδωρ υδωρ water
καὶ και and; even
ἐβόησεν βοαω scream; shout
ὦ ω.1 oh!
κύριε κυριος lord; master
καὶ και and; even
αὐτὸ αυτος he; him
κεχρημένον χραομαι resort to; treat
6:5
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
הָֽ hˈā הַ the
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
מַפִּ֣יל mappˈîl נפל fall
הַ ha הַ the
קֹּורָ֔ה qqôrˈā קֹורָה beam
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בַּרְזֶ֖ל bbarzˌel בַּרְזֶל iron
נָפַ֣ל nāfˈal נפל fall
אֶל־ ʔel- אֶל to
הַ ha הַ the
מָּ֑יִם mmˈāyim מַיִם water
וַ wa וְ and
יִּצְעַ֥ק yyiṣʕˌaq צעק cry
וַ wa וְ and
יֹּ֛אמֶר yyˈōmer אמר say
אֲהָ֥הּ ʔᵃhˌāh אֲהָהּ alas
אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord
וְ wᵊ וְ and
ה֥וּא hˌû הוּא he
שָׁאֽוּל׃ šāʔˈûl שׁאל ask
6:5. accidit autem ut cum unus materiem succidisset caderet ferrum securis in aquam exclamavitque ille et ait eheu eheu eheu domine mi et hoc ipsum mutuo acceperam
And it happened, as one was felling some timber, that the head of the ax fell into the water: and he cried out, and said: Alas, alas, alas, my lord, for this same was borrowed.
5. But as one was felling a beam, the axe-head fell into the water: and he cried, and said, Alas, my master! for it was borrowed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:5: Alas, master! for it was borrowed - אהה אדני והוא שאול ahah adonia, vehu shaul! Ah! ah, my master; and it has been sought. It has fallen in, and I have sought it in vain. Or, it was borrowed, and therefore I am the more afflicted for its loss; and Jarchi adds, I have nothing wherewith to repay it.
4 Kings (2 Kings) 6:6
Albert Barnes: Notes on the Bible - 1834
6:5: The ax head - literally, as in the margin. The Jews used iron for the heads of axes at a very early date (see Deu 19:5). They probably acquired a knowledge of the smelting process in Egypt, where iron was employed at least from the time of the third Rameses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: ax head: Heb. iron, Ecc 10:10; Isa 10:34
master: Kg2 6:15, Kg2 3:10; Rev 18:10, Rev 18:16, Rev 18:19
for it was borrowed: Kg2 4:7; Exo 22:14, Exo 22:15; Psa 37:21
Carl Friedrich Keil and Franz Delitzsch

In the felling of the beams, the iron, i.e., the axe, of one of the pupils of the prophets fell into the water, at which he exclaimed with lamentation: "Alas, my lord (i.e., Elisha), and it was begged!" The sorrowful exclamation implied a petition for help. ואת־הבּרזל: "and as for the iron, it fell into the water;" so that even here את does not stand before the nominative, but serves to place the noun in subjection to the clause (cf. Ewald, 277, a.). שׁאוּל does not mean borrowed, but begged. The meaning to borrow is attributed to שׁאל from a misinterpretation of particular passages (see the Comm. on Ex 3:22). The prophets' pupil had begged the axe, because from his poverty he was unable to buy one, and hence the loss was so painful to him.
John Gill
But as one was felling a beam,.... Cutting down a tree, or a branch of it:
the axe head fell into the water: into the waters of Jordan; or "the iron" (d), the iron part of it, with which the wood was cut; that flew off from the helve into the water:
and he cried, and said, alas, master! for it was borrowed: it grieved him to lose his axe, because he could do no more work, and the more because it was not his own, but he had borrowed it of his neighbour; and still more, because, as it seems, he was poor, and not able to pay for it, which, being of an honest disposition, gave him distress.
(d) "ferrum", Pagninus, Montanus, &c.
Robert Jamieson, A. R. Fausset and David Brown
it was borrowed--literally, "begged." The scholar's distress arose from the consideration that it had been presented to him; and that, owing to his poverty, he could not procure another.
6:66:6: Եւ ասէ այրն Աստուծոյ. Յո՞ր վայր անկաւ։ Եւ եցոյց նմա զտեղին. եւ ճեղքեաց փայտ, եւ ընկէց անդր. եւ ՚ի վե՛ր եկաց երկաթն[3820]. [3820] Ոմանք. Յո՛յր վայր անկաւ։
6 Աստծու մարդը հարցրեց. «Ո՞ւր ընկաւ»: Նա ցոյց տուեց տեղը, եւ Եղիսէէն մի փայտ կտրելով՝ այնտեղ գցեց, ու երկաթը ջրի երեսը լողաց:
6 Աստուծոյ մարդը ըսաւ. «Ո՞ւր ինկաւ»։ Անիկա այն տեղը ցուցուց անոր։ Եղիսէ փայտ մը կտրեց ու հոն նետեց ու երկաթը ջուրին երեսը ելաւ
Եւ ասէ այրն Աստուծոյ. Յո՞ր վայր անկաւ: Եւ եցոյց նմա զտեղին. եւ ճեղքեաց փայտ եւ ընկէց անդր, եւ ի վեր եկաց երկաթն:

6:6: Եւ ասէ այրն Աստուծոյ. Յո՞ր վայր անկաւ։ Եւ եցոյց նմա զտեղին. եւ ճեղքեաց փայտ, եւ ընկէց անդր. եւ ՚ի վե՛ր եկաց երկաթն[3820].
[3820] Ոմանք. Յո՛յր վայր անկաւ։
6 Աստծու մարդը հարցրեց. «Ո՞ւր ընկաւ»: Նա ցոյց տուեց տեղը, եւ Եղիսէէն մի փայտ կտրելով՝ այնտեղ գցեց, ու երկաթը ջրի երեսը լողաց:
6 Աստուծոյ մարդը ըսաւ. «Ո՞ւր ինկաւ»։ Անիկա այն տեղը ցուցուց անոր։ Եղիսէ փայտ մը կտրեց ու հոն նետեց ու երկաթը ջուրին երեսը ելաւ
zohrab-1805▾ eastern-1994▾ western am▾
6:66:6 И сказал человек Божий: где он упал? Он указал ему место. И отрубил он {кусок} дерева и бросил туда, и всплыл топор.
6:6 καὶ και and; even εἶπεν επω say; speak ὁ ο the ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God ποῦ που.1 where? ἔπεσεν πιπτω fall καὶ και and; even ἔδειξεν δεικνυω show αὐτῷ αυτος he; him τὸν ο the τόπον τοπος place; locality καὶ και and; even ἀπέκνισεν αποκνιζω wood; timber καὶ και and; even ἔρριψεν ριπτω fling; disperse ἐκεῖ εκει there καὶ και and; even ἐπεπόλασεν επιπολαζω the σιδήριον σιδηριον implement
6:6 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אִישׁ־ ʔîš- אִישׁ man הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אָ֣נָה ʔˈānā אָן whither נָפָ֑ל nāfˈāl נפל fall וַ wa וְ and יַּרְאֵ֨הוּ֙ yyarʔˈēhû ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מָּקֹ֔ום mmāqˈôm מָקֹום place וַ wa וְ and יִּקְצָב־ yyiqṣov- קצב cut off עֵץ֙ ʕˌēṣ עֵץ tree וַ wa וְ and יַּשְׁלֶךְ־ yyašleḵ- שׁלך throw שָׁ֔מָּה šˈāmmā שָׁם there וַ wa וְ and יָּ֖צֶף yyˌāṣef צוף flow הַ ha הַ the בַּרְזֶֽל׃ bbarzˈel בַּרְזֶל iron
6:6. dixit autem homo Dei ubi cecidit at ille monstravit ei locum praecidit ergo lignum et misit illuc natavitque ferrumAnd the man of God said: Where did it fall? and he shewed him the place: Then he cut off a piece of wood, and cast it in thither: and the iron swam.
6. And the man of God said, Where fell it? And he shewed him the place. And he cut down a stick, and cast it in thither, and made the iron to swim.
And the man of God said, Where fell it? And he shewed him the place. And he cut down a stick, and cast [it] in thither; and the iron did swim:

6:6 И сказал человек Божий: где он упал? Он указал ему место. И отрубил он {кусок} дерева и бросил туда, и всплыл топор.
6:6
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
ποῦ που.1 where?
ἔπεσεν πιπτω fall
καὶ και and; even
ἔδειξεν δεικνυω show
αὐτῷ αυτος he; him
τὸν ο the
τόπον τοπος place; locality
καὶ και and; even
ἀπέκνισεν αποκνιζω wood; timber
καὶ και and; even
ἔρριψεν ριπτω fling; disperse
ἐκεῖ εκει there
καὶ και and; even
ἐπεπόλασεν επιπολαζω the
σιδήριον σιδηριον implement
6:6
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אִישׁ־ ʔîš- אִישׁ man
הָ hā הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אָ֣נָה ʔˈānā אָן whither
נָפָ֑ל nāfˈāl נפל fall
וַ wa וְ and
יַּרְאֵ֨הוּ֙ yyarʔˈēhû ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מָּקֹ֔ום mmāqˈôm מָקֹום place
וַ wa וְ and
יִּקְצָב־ yyiqṣov- קצב cut off
עֵץ֙ ʕˌēṣ עֵץ tree
וַ wa וְ and
יַּשְׁלֶךְ־ yyašleḵ- שׁלך throw
שָׁ֔מָּה šˈāmmā שָׁם there
וַ wa וְ and
יָּ֖צֶף yyˌāṣef צוף flow
הַ ha הַ the
בַּרְזֶֽל׃ bbarzˈel בַּרְזֶל iron
6:6. dixit autem homo Dei ubi cecidit at ille monstravit ei locum praecidit ergo lignum et misit illuc natavitque ferrum
And the man of God said: Where did it fall? and he shewed him the place: Then he cut off a piece of wood, and cast it in thither: and the iron swam.
6. And the man of God said, Where fell it? And he shewed him the place. And he cut down a stick, and cast it in thither, and made the iron to swim.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:6: He cut down a stick - This had no natural tendency to raise the iron; it was only a sign or ceremony which the prophet chose to use on the occasion.
The iron did swim - This was a real miracle; for the gravity of the metal must have for ever kept it at the bottom of the water.
4 Kings (2 Kings) 6:8
Albert Barnes: Notes on the Bible - 1834
6:6: No doubt there is something startling in the trivial character of this miracle, and of the few others which resemble it. But, inasmuch as we know very little as to the laws which govern the exercise of miraculous powers, it is possible that they may be so much under their possessor's control that he can exercise them, or not exercise them, at pleasure. And it may depend on his discretion whether they are exercised in important cases only, or in trivial cases also. Elisha had evidently great kindness of heart. He could not see a grief without wishing to remedy it. And it seems as if he had sometimes used his miraculous power in pure good nature, when no natural way of remedying an evil presented itself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: he cut down: This could have no natural tendency to raise the iron and cause it to swim. it was only a sign, or ceremony, which the prophet chose to employ on the occasion. Kg2 2:21, Kg2 4:41; Exo 15:25; Mar 7:33, Mar 7:34, Mar 8:23-25; Joh 9:6, Joh 9:7
the iron: This was the real miracle; for the gravity of the metal must otherwise still have kept it at the bottom of the river.
Carl Friedrich Keil and Franz Delitzsch

When he showed Elisha, in answer to his inquiry, the place where it had fallen, the latter cut off a stick and threw it thither (into the water) and made the iron flow, i.e., float (יצף from צוּף, to flow, as in Deut 11:4); whereupon the prophets' pupil picked the axe out of the water with his hand. The object of the miracle was similar to that of the stater in the fish's mouth (Mt 17:27), or of the miraculous feeding, namely, to show how the Lord could relieve earthly want through the medium of His prophet. The natural interpretation of the miracle, which is repeated by Thenius, namely, that "Elisha struck the eye of the axe with the long stick which he thrust into the river, so that the iron was lifted by the wood," needs no refutation, since the raising of an iron axe by a long stick, so as to make it float in the water, is impossible according to the laws of gravitation.
Geneva 1599
And the man of God said, Where fell it? And he shewed him the place. And he cut down a stick, and cast [it] in thither; and the iron did (b) swim.
(b) God wrought this miraculously to confirm the authority of Elisha, to whom he had given such abundance of his Spirit.
John Gill
And the man of God said, where fell it?.... For though endowed with a spirit of prophecy, he did not know all things, and at all times; and if he did know where it fell, he might ask this question to lead on to the performance of the miracle:
and he showed him the place; the exact place in the river into which it fell:
and he cut down a stick, and cast it in thither; he did not take the old helve and throw in, but a new stick he cut off of a tree; some think he made of this another helve or handle, of the same size and measure with the other, and that this being cast in was miraculously directed and fixed in the hole of the iron at the bottom of the water, and brought it up with it; but, as Abarbinel observes, there is no need to suppose this; the wood was cast into the precise place where the iron fell, and was sent as it were to call it up to it:
and the iron did swim; it came up and appeared, and was bore on the surface of the waters; or, "and made the iron to swim" (e); which some understand of the wood cast in, as if it had some peculiar virtue in it to draw up the iron; but it was not any particular chosen wood, but what first occurred to the prophet (f); and the meaning is, that Elisha caused it to float, contrary to the nature of iron.
(e) "fecit supernatare", Pagninus, Montanus, Vatablus; so Junius & Tremellius, Piscator. (f) Vid. Friese, Dissert. de Ferro Natante, sect. 7.
Robert Jamieson, A. R. Fausset and David Brown
cut down a stick, and cast it in thither--Although this means was used, it had no natural adaptation to make the iron swim. Besides, the Jordan is at Jericho so deep and rapid that there were one thousand chances to one against the stick falling into the hole of the axe-head. All attempts to account for the recovery of the lost implement on such a theory must be rejected.
the iron did swim--only by the miraculous exertion of Elisha's power.
6:76:7: եւ ասէ. Վերացո՛ քեզէն։ Եւ ձգեաց զձեռն իւր եւ ա՛ռ զնա։
7 Եղիսէէն ասաց. «Վերցրո՛ւ»: Նա ձեռքը մեկնեց ու վերցրեց կացինը:
7 Եւ անոր ըսաւ. «Զանիկա վերցո՛ւր»։ Ան ալ ձեռքը երկնցուց ու կացինը առաւ։
եւ ասէ. Վերացո քեզէն: Եւ ձգեաց զձեռն իւր եւ առ զնա:

6:7: եւ ասէ. Վերացո՛ քեզէն։ Եւ ձգեաց զձեռն իւր եւ ա՛ռ զնա։
7 Եղիսէէն ասաց. «Վերցրո՛ւ»: Նա ձեռքը մեկնեց ու վերցրեց կացինը:
7 Եւ անոր ըսաւ. «Զանիկա վերցո՛ւր»։ Ան ալ ձեռքը երկնցուց ու կացինը առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:76:7 И сказал он: возьми себе. Он протянул руку свою и взял его.
6:7 καὶ και and; even εἶπεν επω say; speak ὕψωσον υψοω elevate; lift up σαυτῷ σεαυτου of yourself καὶ και and; even ἐξέτεινεν εκτεινω extend τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἔλαβεν λαμβανω take; get αὐτό αυτος he; him
6:7 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say הָ֣רֶם hˈārem רום be high לָ֑ךְ lˈāḵ לְ to וַ wa וְ and יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send יָדֹ֖ו yāḏˌô יָד hand וַ wa וְ and יִּקָּחֵֽהוּ׃ פ yyiqqāḥˈēhû . f לקח take
6:7. et ait tolle qui extendit manum et tulit illudAnd he said: Take it up. And he put out his hand, and took it.
7. And he said, Take it up to thee. So he put out his hand, and took it.
Therefore said he, Take [it] up to thee. And he put out his hand, and took it:

6:7 И сказал он: возьми себе. Он протянул руку свою и взял его.
6:7
καὶ και and; even
εἶπεν επω say; speak
ὕψωσον υψοω elevate; lift up
σαυτῷ σεαυτου of yourself
καὶ και and; even
ἐξέτεινεν εκτεινω extend
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
ἔλαβεν λαμβανω take; get
αὐτό αυτος he; him
6:7
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
הָ֣רֶם hˈārem רום be high
לָ֑ךְ lˈāḵ לְ to
וַ wa וְ and
יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send
יָדֹ֖ו yāḏˌô יָד hand
וַ wa וְ and
יִּקָּחֵֽהוּ׃ פ yyiqqāḥˈēhû . f לקח take
6:7. et ait tolle qui extendit manum et tulit illud
And he said: Take it up. And he put out his hand, and took it.
7. And he said, Take it up to thee. So he put out his hand, and took it.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: Take it up: Kg2 4:7, Kg2 4:36; Luk 7:15; Act 9:41
put out: Exo 4:4
John Gill
Therefore said he, take it up to thee,.... This the prophet said to the man that had lost it:
and he put out his hand, and took it; it being on the top of the water within his reach.
6:86:8: Եւ արքայն Ասորւոց տայր պատերազմ ընդ Իսրայէլի. խորհեցաւ ընդ ծառայս իւր եւ ասէ. ՚Ի տեղւոջ մի յելմոնի բանակեցայց ՚ի դարանի[3821]։ [3821] Այլք. ՚Ի տեղի մի յեղմոնի։ ՚Ի լուս՛՛. ՚ի վերայ՝ յելմոնի. նշանակի՝ յայս նիշ։
8 Ասորիների արքան պատերազմի մէջ էր Իսրայէլի դէմ: Նա խորհրդակցելով իր ծառաների հետ՝ ասաց. «Այսինչ տեղում թող բանակը դարան մտնի»:
8 Անգամ մը, երբ Ասորիներուն թագաւորը Իսրայէլի դէմ պատերազմ կ’ընէր, իր ծառաներուն հետ խորհուրդ ըրաւ ու ըսաւ. «Այս ինչ կամ այն ինչ տեղը բանակ դնեմ»։
Եւ արքայն Ասորւոց տայր պատերազմ ընդ Իսրայելի. խորհեցաւ ընդ ծառայս իւր եւ ասէ. [75]Ի տեղի մի յելմոնի`` բանակեցայց ի դարանի:

6:8: Եւ արքայն Ասորւոց տայր պատերազմ ընդ Իսրայէլի. խորհեցաւ ընդ ծառայս իւր եւ ասէ. ՚Ի տեղւոջ մի յելմոնի բանակեցայց ՚ի դարանի[3821]։
[3821] Այլք. ՚Ի տեղի մի յեղմոնի։ ՚Ի լուս՛՛. ՚ի վերայ՝ յելմոնի. նշանակի՝ յայս նիշ։
8 Ասորիների արքան պատերազմի մէջ էր Իսրայէլի դէմ: Նա խորհրդակցելով իր ծառաների հետ՝ ասաց. «Այսինչ տեղում թող բանակը դարան մտնի»:
8 Անգամ մը, երբ Ասորիներուն թագաւորը Իսրայէլի դէմ պատերազմ կ’ընէր, իր ծառաներուն հետ խորհուրդ ըրաւ ու ըսաւ. «Այս ինչ կամ այն ինչ տեղը բանակ դնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:86:8 Царь Сирийский пошел войною на Израильтян, и советовался со слугами своими, говоря: в таком-то и в таком-то месте я расположу свой стан.
6:8 καὶ και and; even βασιλεὺς βασιλευς monarch; king Συρίας συρια Syria; Siria ἦν ειμι be πολεμῶν πολεμεω battle ἐν εν in Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐβουλεύσατο βουλευω intend; deliberate πρὸς προς to; toward τοὺς ο the παῖδας παις child; boy αὐτοῦ αυτος he; him λέγων λεγω tell; declare εἰς εις into; for τὸν ο the τόπον τοπος place; locality τόνδε οδε further; this τινὰ τις anyone; someone ελμωνι ελμωνι insert against; interpose
6:8 וּ û וְ and מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אֲרָ֔ם ʔᵃrˈām אֲרָם Aram הָיָ֥ה hāyˌā היה be נִלְחָ֖ם nilḥˌām לחם fight בְּ bᵊ בְּ in יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּוָּעַץ֙ yyiwwāʕˌaṣ יעץ advise אֶל־ ʔel- אֶל to עֲבָדָ֣יו ʕᵃvāḏˈāʸw עֶבֶד servant לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say אֶל־ ʔel- אֶל to מְקֹ֛ום mᵊqˈôm מָקֹום place פְּלֹנִ֥י pᵊlōnˌî פְּלֹנִי a certain אַלְמֹנִ֖י ʔalmōnˌî אַלְמֹנִי stranger תַּחֲנֹתִֽי׃ taḥᵃnōṯˈî תַּחֲנֹתִי [uncertain]
6:8. rex autem Syriae pugnabat contra Israhel consiliumque iniit cum servis suis dicens in loco illo et illo ponamus insidiasAnd the king of Syria warred against Israel, and took counsel with his servants, saying: In such and such a place, let us lay an ambush.
8. Now the king of Syria warred against Israel; and he took counsel with his servants, saying, In such and such a place shall be my camp.
Then the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such a place [shall be] my camp:

6:8 Царь Сирийский пошел войною на Израильтян, и советовался со слугами своими, говоря: в таком-то и в таком-то месте я расположу свой стан.
6:8
καὶ και and; even
βασιλεὺς βασιλευς monarch; king
Συρίας συρια Syria; Siria
ἦν ειμι be
πολεμῶν πολεμεω battle
ἐν εν in
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐβουλεύσατο βουλευω intend; deliberate
πρὸς προς to; toward
τοὺς ο the
παῖδας παις child; boy
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
τόνδε οδε further; this
τινὰ τις anyone; someone
ελμωνι ελμωνι insert against; interpose
6:8
וּ û וְ and
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אֲרָ֔ם ʔᵃrˈām אֲרָם Aram
הָיָ֥ה hāyˌā היה be
נִלְחָ֖ם nilḥˌām לחם fight
בְּ bᵊ בְּ in
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּוָּעַץ֙ yyiwwāʕˌaṣ יעץ advise
אֶל־ ʔel- אֶל to
עֲבָדָ֣יו ʕᵃvāḏˈāʸw עֶבֶד servant
לֵ lē לְ to
אמֹ֗ר ʔmˈōr אמר say
אֶל־ ʔel- אֶל to
מְקֹ֛ום mᵊqˈôm מָקֹום place
פְּלֹנִ֥י pᵊlōnˌî פְּלֹנִי a certain
אַלְמֹנִ֖י ʔalmōnˌî אַלְמֹנִי stranger
תַּחֲנֹתִֽי׃ taḥᵃnōṯˈî תַּחֲנֹתִי [uncertain]
6:8. rex autem Syriae pugnabat contra Israhel consiliumque iniit cum servis suis dicens in loco illo et illo ponamus insidias
And the king of Syria warred against Israel, and took counsel with his servants, saying: In such and such a place, let us lay an ambush.
8. Now the king of Syria warred against Israel; and he took counsel with his servants, saying, In such and such a place shall be my camp.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-23: Xронологическая дата описанных здесь вооруженных нападений сирийцев на царство Израильское с точностью не может быть определена: объединяющей идеей является здесь не временная последовательность, а чудотворение пророка Елисея. По-видимому, данные набеги предшествовали рассказу о Неемане, где есть упоминание об этих набегах (V:2); вероятно, события эти имели место при Иораме "сыне убийцы", ст. 32, могло быть приложено только к нему, а не к последующим царям. Пророк Елисей, обладая вышечеловеческим ведением, пользуется им для открытия коварных планов сирийцев и этим возбуждает со стороны последних преследование (9-12), направленное в местопребывание пророка - Дофаим, евр. Дотан (ст. 13) - город на торговой дороге из Галаада в Египет, здесь некогда был продан Иосиф (Быт. XXXVII:17, 25), к северу от Самарии (ср. Иудифь III:6: и д.); теперь телл-Дотан к северу от Набулуса (Onomast. 396. Ср. Толков. Библия, т. I, с. 101). Благодатная охрана небесная над Израилем в виде огненных коней и колесниц, подобно небесному ополчению, некогда ободрявшему Иакова (Быт. XXXII:1-2), была, по молитве пророка, открыта и одному из служителей его (15-17). Елисей совершает чудесное ослепление сирийского отряда, затем опять исцеляет его, приводит его в Самарию к царю израильскому, но отклоняет последнего от намерения его совершить над сирийцами опасный в древности херем (19-23; ср. 1: Цар. XXVII:11), повелевая отпустить сирийских воинов, как попавших в плен без боя: а если они будут убиты, то не познано будет чудо; а если возвратят здравыми к пославшему, то и он познает силу Бога нашего (блаж. Феодорит, вопр. 20). Временный мир был достигнут.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Syrians Ensnared; the Syrians Generously Liberated. B. C. 893.

8 Then the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such a place shall be my camp. 9 And the man of God sent unto the king of Israel, saying, Beware that thou pass not such a place; for thither the Syrians are come down. 10 And the king of Israel sent to the place which the man of God told him and warned him of, and saved himself there, not once nor twice. 11 Therefore the heart of the king of Syria was sore troubled for this thing; and he called his servants, and said unto them, Will ye not show me which of us is for the king of Israel? 12 And one of his servants said, None, my lord, O king: but Elisha, the prophet that is in Israel, telleth the king of Israel the words that thou speakest in thy bedchamber.
Here we have Elisha, with his spirit of prophecy, serving the king, as before helping the sons of the prophets; for that, as other gifts, is given to every man to profit withal; and, whatever abilities any man has of doing good, he is by them made a debtor both to the wise and unwise. Observe here,
I. How the king of Israel was informed by Elisha of all the designs and motions of his enemy, the king of Syria, more effectually than he could have been by the most vigilant and faithful spies. If the king of Syria, in a secret council of war, determined in which place to make an inroad upon the coasts of Israel, where he thought it would be the greatest surprise and they would be least able to make resistance, before his forces could receive his orders the king of Israel had notice of them from Elisha, and so had opportunity of preventing the mischief; and many a time, v. 8-10. See here, 1. That the enemies of God's Israel are politic in their devices, and restless in their attempts, against him. They shall not know, nor see, till we come in the midst among them, and slay them, Neh. iv. 11. 2. All those devices are known to God, even those that are deepest laid. He knows not only what men do, but what they design, and has many ways of countermining them. 3. It is a great advantage to us to be warned of our danger, that we may stand upon our guard against it. The work of God's prophets is to give us warning; if, being warned, we do not save ourselves, it is our own fault, and our blood will be upon our own head. The king of Israel would regard the warnings Elisha gave him of his danger by the Syrians, but not the warnings he gave him of his danger by his sins. Such warnings are little heeded by the most; they will save themselves from death, but not from hell.
Adam Clarke: Commentary on the Bible - 1831
6:8: The king of Syria warred against Israel - This was probably the same Ben-hadad who is mentioned Kg2 6:24. What was the real or pretended cause of this war we cannot tell; but we may say, in numberless war cases, as Calmet says in this: "An ambitious and restless prince always finds a sufficiency of reasons to color his enterprises."
In such and such a place - The Syrian king had observed, from the disposition of the Israelitish army, in what direction it was about to make its movements; and therefore laid ambuscades where he might surprise it to the greatest advantage.
4 Kings (2 Kings) 6:9
Albert Barnes: Notes on the Bible - 1834
6:8: The king of Syria - Probably the great Benhadad (see Kg2 6:24).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: the king: Kg2 6:24; Kg1 20:1, Kg1 20:34, Kg1 22:31
took: Kg1 20:23; Job 5:12, Job 5:13; Pro 20:18, Pro 21:30; Isa 7:5-7, Isa 8:10
camp: or, encamping
Carl Friedrich Keil and Franz Delitzsch

Elisha's Action in the War with the Syrians. - 4Kings 6:8-10. In a war which the Syrians carried on against the Israelitish king Joram (not Jehoahaz, as Ewald, Gesch. iii. p. 557, erroneously supposes), by sending flying parties into the land of Israel (cf. 4Kings 6:23), Elisha repeatedly informed king Joram of the place where the Syrians had determined to encamp, and thereby frustrated the plans of the enemy. תּחנתי...אל־מקום: "at the place of so and so shall my camp be." אלמני פּלני as in 1Kings 21:3 (see at Ruth 4:1). תּחנות, the encamping or the place of encampment (cf. Ewald, 161, a.), is quite appropriate, so that there is no need either for the alteration into תּחבאוּ, "ye shall hide yourselves" (Then.), or into תּנחתוּ, with the meaning which is arbitrarily postulated, "ye shall place an ambush" (Ewald, Gesch. iii. p. 558), or for the much simpler alteration into לי תּחנוּ, "pitch the camp for me" (Bttcher). The singular suffix in תּחנתי refers to the king as leader of the war: "my camp" = the camp of my army. "Beware of passing over (עבר) this place," i.e., of leaving it unoccupied, "for there have the Syrians determined to make their invasion." נחתּים, from נחת, going down, with dagesh euphon., whereas Ewald (187, b.) is of opinion that נחתּים, instead of being an intrans. part. Kal, might rather be a part. Niph. of חת, which would not yield, however, any suitable meaning. Thenius renders מעבר, "to pass by this place," which would be grammatically admissible, but is connected with his conjecture concerning תּחנתי, and irreconcilable with 4Kings 6:10. When the king of Israel, according to 4Kings 6:10, sent to the place indicated on account of Elisha's information, he can only have sent troops to occupy it; so that when the Syrians arrived they found Israelitish troops there, and were unable to attack the place. There is nothing in the text about the Syrians bursting forth from their ambush. הזהיר means to enlighten, instruct, but not to warn. נשׁמר־שׁם, "he took care there," i.e., he occupied the place with troops, to defend it against the Syrians, so that they were unable to do anything, "not once and not twice," i.e., several times.
Geneva 1599
Then the king of Syria warred against Israel, and took counsel with his servants, saying, In (c) such and such a place [shall be] my camp.
(c) Meaning, that he would lie in ambush and take the Israelites unawares.
John Gill
Then the king of Syria warred against Israel,.... Proclaimed war against him; on what account, or how long it was after Naaman his general came with a letter of recommendation from him to the king of Israel, and had his cure, is not said:
and took counsel with his servants; his privy counsellors, or the general officers of his army:
saying, in such and such a place shall be my camp; in some covered hidden place, as the Targum; where he would lie encamped waiting in ambush, to fall upon the king of Israel unawares, as he and his forces should pass that way; the place, no doubt, was named by the king of Syria, though not recorded by the historian; or, as the words may be rendered:
the place of such and such a man; for, as Ben Melech observes, "peloni almoni" are used of persons whose names are either unknown or concealed.
Robert Jamieson, A. R. Fausset and David Brown
DISCLOSES THE KING OF SYRIA'S COUNSEL. (4Kings 6:8-17)
the king of Syria warred against Israel--This seems to have been a sort of guerrilla warfare, carried on by predatory inroads on different parts of the country. Elisha apprised King Jehoram of the secret purpose of the enemy; so, by adopting precautionary measures, he was always enabled to anticipate and defeat their attacks. The frequency of his disappointments having led the Syrian king to suspect some of his servants of carrying on a treacherous correspondence with the enemy, he was informed about Elisha, whose apprehension he forthwith determined to effect. This resolution was, of course, grounded on the belief that however great the knowledge of Elisha might be, if seized and kept a prisoner, he could no longer give information to the king of Israel.
6:96:9: Եւ առաքեաց Եղիսեէ առ արքայն Իսրայէլի՝ եւ ասէ. Զգո՛յշ լեր գուցէ՛ անցանիցես ընդ այն տեղի, զի անդ թաքուցեալ նստին Ասորիք։
9 Եղիսէէն լուր ուղարկելով Իսրայէլի արքային՝ ասաց. «Զգո՛յշ եղիր, չլինի, թէ անցնես այսինչ տեղով, քանզի ասորիները դարան են մտել այնտեղ»:
9 Աստուծոյ մարդը Իսրայէլի թագաւորին մարդ ղրկեց՝ ըսելով. «Զգուշացի՛ր, որ այն տեղէն չանցնիս, վասն զի Ասորիները հոն իջած են»։
Եւ առաքեաց [76]Եղիսէ առ արքայն Իսրայելի եւ ասէ. Զգոյշ լեր, գուցէ անցանիցես ընդ այն տեղի, զի անդ թաքուցեալ նստին Ասորիք:

6:9: Եւ առաքեաց Եղիսեէ առ արքայն Իսրայէլի՝ եւ ասէ. Զգո՛յշ լեր գուցէ՛ անցանիցես ընդ այն տեղի, զի անդ թաքուցեալ նստին Ասորիք։
9 Եղիսէէն լուր ուղարկելով Իսրայէլի արքային՝ ասաց. «Զգո՛յշ եղիր, չլինի, թէ անցնես այսինչ տեղով, քանզի ասորիները դարան են մտել այնտեղ»:
9 Աստուծոյ մարդը Իսրայէլի թագաւորին մարդ ղրկեց՝ ըսելով. «Զգուշացի՛ր, որ այն տեղէն չանցնիս, վասն զի Ասորիները հոն իջած են»։
zohrab-1805▾ eastern-1994▾ western am▾
6:96:9 И посылал человек Божий к царю Израильскому сказать: берегись проходить сим местом, ибо там Сирияне залегли.
6:9 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Ελισαιε ελισαιε to; toward τὸν ο the βασιλέα βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel λέγων λεγω tell; declare φύλαξαι φυλασσω guard; keep μὴ μη not παρελθεῖν παρερχομαι pass; transgress ἐν εν in τῷ ο the τόπῳ τοπος place; locality τούτῳ ουτος this; he ὅτι οτι since; that ἐκεῖ εκει there Συρία συρια Syria; Siria κέκρυπται κρυπτω hide
6:9 וַ wa וְ and יִּשְׁלַ֞ח yyišlˈaḥ שׁלח send אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הִשָּׁ֕מֶר hiššˈāmer שׁמר keep מֵ mē מִן from עֲבֹ֖ר ʕᵃvˌōr עבר pass הַ ha הַ the מָּקֹ֣ום mmāqˈôm מָקֹום place הַ ha הַ the זֶּ֑ה zzˈeh זֶה this כִּֽי־ kˈî- כִּי that שָׁ֖ם šˌām שָׁם there אֲרָ֥ם ʔᵃrˌām אֲרָם Aram נְחִתִּֽים׃ nᵊḥittˈîm נָחֵת [uncertain]
6:9. misit itaque vir Dei ad regem Israhel dicens cave ne transeas in loco illo quia ibi Syri in insidiis suntAnd the man of God sent to the king of Israel, saying: Beware that thou pass not to such a place: for the Syrians are there in ambush.
9. And the man of God sent unto the king of Israel, saying, Beware that thou pass not such a place; for thither the Syrians are coming down.
And the man of God sent unto the king of Israel, saying, Beware that thou pass not such a place; for thither the Syrians are come down:

6:9 И посылал человек Божий к царю Израильскому сказать: берегись проходить сим местом, ибо там Сирияне залегли.
6:9
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Ελισαιε ελισαιε to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
λέγων λεγω tell; declare
φύλαξαι φυλασσω guard; keep
μὴ μη not
παρελθεῖν παρερχομαι pass; transgress
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
τούτῳ ουτος this; he
ὅτι οτι since; that
ἐκεῖ εκει there
Συρία συρια Syria; Siria
κέκρυπται κρυπτω hide
6:9
וַ wa וְ and
יִּשְׁלַ֞ח yyišlˈaḥ שׁלח send
אִ֣ישׁ ʔˈîš אִישׁ man
הָ hā הַ the
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
הִשָּׁ֕מֶר hiššˈāmer שׁמר keep
מֵ mē מִן from
עֲבֹ֖ר ʕᵃvˌōr עבר pass
הַ ha הַ the
מָּקֹ֣ום mmāqˈôm מָקֹום place
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
כִּֽי־ kˈî- כִּי that
שָׁ֖ם šˌām שָׁם there
אֲרָ֥ם ʔᵃrˌām אֲרָם Aram
נְחִתִּֽים׃ nᵊḥittˈîm נָחֵת [uncertain]
6:9. misit itaque vir Dei ad regem Israhel dicens cave ne transeas in loco illo quia ibi Syri in insidiis sunt
And the man of God sent to the king of Israel, saying: Beware that thou pass not to such a place: for the Syrians are there in ambush.
9. And the man of God sent unto the king of Israel, saying, Beware that thou pass not such a place; for thither the Syrians are coming down.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:9: Beware that thou pass not such a place - Elisha must have had this information by immediate revelation from heaven.
4 Kings (2 Kings) 6:10
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: Beware: Kg2 3:17-19; Kg1 20:13, Kg1 20:28
thither the Syrians: Kg2 4:27; Amo 3:7; Rev 1:1
John Gill
And the man of God sent unto the king of Israel,.... That is, Elisha sent to him: saying:
beware that thou pass not such a place: not go to it, but avoid it, and pass another way:
for thither the Syrians are come down: are hidden, as the Targum; lie covered at the bottom of the hill, so as not to be seen.
6:106:10: Եւ առաքեա՛ց արքայն Իսրայէլի ՚ի տեղին զոր ասաց նմա Եղիսեէ ※, եւ դարանայոյզ արար զնա, եւ զգուշացաւ անտի ո՛չ մի անգամ եւ ո՛չ երկիցս[3822]։ [3822] Ոմանք. Եւ դարայոյզ արար զնա։
10 Իսրայէլի արքան մարդ ուղարկեց Եղիսէէի նշած վայրը եւ դարանից զգուշացաւ ոչ միայն մէկ, այլ երկու եւ աւելի անգամ:
10 Իսրայէլի թագաւորը Աստուծոյ մարդուն ըսած տեղը մարդ ղրկելով տեղեկացաւ եւ անկէ զգուշացաւ շատ* անգամ։
Եւ առաքեաց արքայն Իսրայելի ի տեղին զոր ասաց նմա [77]Եղիսէ, եւ դարանայոյզ արար զնա, եւ զգուշացաւ անտի ոչ մի անգամ եւ ոչ երկիցս:

6:10: Եւ առաքեա՛ց արքայն Իսրայէլի ՚ի տեղին զոր ասաց նմա Եղիսեէ ※, եւ դարանայոյզ արար զնա, եւ զգուշացաւ անտի ո՛չ մի անգամ եւ ո՛չ երկիցս[3822]։
[3822] Ոմանք. Եւ դարայոյզ արար զնա։
10 Իսրայէլի արքան մարդ ուղարկեց Եղիսէէի նշած վայրը եւ դարանից զգուշացաւ ոչ միայն մէկ, այլ երկու եւ աւելի անգամ:
10 Իսրայէլի թագաւորը Աստուծոյ մարդուն ըսած տեղը մարդ ղրկելով տեղեկացաւ եւ անկէ զգուշացաւ շատ* անգամ։
zohrab-1805▾ eastern-1994▾ western am▾
6:106:10 И посылал царь Израильский на то место, о котором говорил ему человек Божий и предостерегал его; и сберег себя там не раз и не два.
6:10 καὶ και and; even ἀπέστειλεν αποστελλω send off / away ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel εἰς εις into; for τὸν ο the τόπον τοπος place; locality ὃν ος who; what εἶπεν επω say; speak αὐτῷ αυτος he; him Ελισαιε ελισαιε and; even ἐφυλάξατο φυλασσω guard; keep ἐκεῖθεν εκειθεν from there οὐ ου not μίαν εις.1 one; unit οὐδὲ ουδε not even; neither δύο δυο two
6:10 וַ wa וְ and יִּשְׁלַ֞ח yyišlˈaḥ שׁלח send מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶֽל־ ʔˈel- אֶל to הַ ha הַ the מָּקֹ֞ום mmāqˈôm מָקֹום place אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אָֽמַר־ ʔˈāmar- אמר say לֹ֧ו lˈô לְ to אִישׁ־ ʔîš- אִישׁ man הָ hā הַ the אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְו *wᵊ וְ and הִזְהִירֹ֖והזהירה *hizhîrˌô זהר warn וְ wᵊ וְ and נִשְׁמַ֣ר nišmˈar שׁמר keep שָׁ֑ם šˈām שָׁם there לֹ֥א lˌō לֹא not אַחַ֖ת ʔaḥˌaṯ אֶחָד one וְ wᵊ וְ and לֹ֥א lˌō לֹא not שְׁתָּֽיִם׃ šᵊttˈāyim שְׁנַיִם two
6:10. misit rex Israhel ad locum quem dixerat ei vir Dei et praeoccupavit eum et observavit se ibi non semel neque bisAnd the king of Israel, sent to the place which the man of God had told him, and prevented him, and looked well to himself there not once nor twice.
10. And the king of Israel sent to the place which the man of God told him and warned him of; and he saved himself there, not once nor twice.
And the king of Israel sent to the place which the man of God told him and warned him of, and saved himself there, not once nor twice:

6:10 И посылал царь Израильский на то место, о котором говорил ему человек Божий и предостерегал его; и сберег себя там не раз и не два.
6:10
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
ὃν ος who; what
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Ελισαιε ελισαιε and; even
ἐφυλάξατο φυλασσω guard; keep
ἐκεῖθεν εκειθεν from there
οὐ ου not
μίαν εις.1 one; unit
οὐδὲ ουδε not even; neither
δύο δυο two
6:10
וַ wa וְ and
יִּשְׁלַ֞ח yyišlˈaḥ שׁלח send
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶֽל־ ʔˈel- אֶל to
הַ ha הַ the
מָּקֹ֞ום mmāqˈôm מָקֹום place
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אָֽמַר־ ʔˈāmar- אמר say
לֹ֧ו lˈô לְ to
אִישׁ־ ʔîš- אִישׁ man
הָ hā הַ the
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְו
*wᵊ וְ and
הִזְהִירֹ֖והזהירה
*hizhîrˌô זהר warn
וְ wᵊ וְ and
נִשְׁמַ֣ר nišmˈar שׁמר keep
שָׁ֑ם šˈām שָׁם there
לֹ֥א lˌō לֹא not
אַחַ֖ת ʔaḥˌaṯ אֶחָד one
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שְׁתָּֽיִם׃ šᵊttˈāyim שְׁנַיִם two
6:10. misit rex Israhel ad locum quem dixerat ei vir Dei et praeoccupavit eum et observavit se ibi non semel neque bis
And the king of Israel, sent to the place which the man of God had told him, and prevented him, and looked well to himself there not once nor twice.
10. And the king of Israel sent to the place which the man of God told him and warned him of; and he saved himself there, not once nor twice.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:10: Sent to the place - To see if it were so. But the Vulgate gives it quite a different turn: Misit rex Israel ad locum, et praeoccupavit eum. The king of Israel sent previously to the place, and took possession of it; and thus the Syrians were disappointed. This is very likely, though it is not expressed in the Hebrew text. The prophet knew the Syrians marked such a place; he told the king of Israel, and he hastened and sent a party of troops to pre-occupy it; and thus the Syrians found that their designs had been detected.
4 Kings (2 Kings) 6:13
Albert Barnes: Notes on the Bible - 1834
6:10: Saved himself - Rather, he "was ware." The verb used is the same which is translated "beware" in the preceding verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: sent to the place: To see if it were so. But the Vulgate renders, misit rex Israel ad locum, et preoccupavit eum; "the king of Israel sent to the place, and pre-occupied it;" which is very likely, though not expressed in the Hebrew Text. Kg2 5:14; Exo 9:20, Exo 9:21; Kg1 20:15; Pro 27:12; Mat 24:15-17
warned him: Eze 3:18-21; Mat 2:12, Mat 3:7; Heb 11:7
saved: Kg2 2:12, Kg2 13:14; Ch2 20:20; Amo 7:1-6; Act 27:24
Geneva 1599
And the king of Israel sent to the place which the man of God told him and warned him of, and (d) saved himself there, not once nor twice.
(d) The wicked conspire nothing so craftily, but God can reveal it to his servants, and cause their counsel to be disclosed.
John Gill
And the king of Israel sent to the place which the man of God told him, and warned him of,.... Sent spies thither to see whether the Syrians were there or not, and whether it was truth the man of God told him; for he had no hearty respect for the prophet, though he had been so serviceable to him:
and saved himself there, not once, nor twice; escaped the snares the king of Syria laid for him, not once, nor twice only, but many times.
John Wesley
Sent - Soldiers to secure the place and passage designed.
6:116:11: Եւ զայրացաւ անձն արքային Ասորւոց վասն բանին այնորիկ, եւ կոչեաց զծառայս իւր եւ ասէ ցնոսա. Ո՞չ պատմէք ինձ, եթէ ո՞ մատնէ զիս արքային Իսրայէլի[3823]։ [3823] Այլք. Եթէ ո՞վ մատնէ զիս։
11 Այս բանի համար ասորիների արքան վրդովուեց եւ կանչելով իր ծառաներին՝ ասաց. «Ինձ չէ՞ք ասի, թէ ով է իմ գաղտնիքները յայտնում Իսրայէլի արքային»:
11 Այս բանին համար Ասորիներու թագաւորին սիրտը նեղանալով՝ իր ծառաները կանչեց ու անոնց ըսաւ. «Չէ՞ք յայտներ ինծի թէ մերիններէն ո՞վ կայ, որ Իսրայէլի թագաւորին լուր կը ղրկէ»։
Եւ զայրացաւ անձն արքային Ասորւոց վասն բանին այնորիկ, եւ կոչեաց զծառայս իւր եւ ասէ ցնոսա. Ո՞չ պատմէք ինձ, եթէ ո՛ մատնէ զիս արքային Իսրայելի:

6:11: Եւ զայրացաւ անձն արքային Ասորւոց վասն բանին այնորիկ, եւ կոչեաց զծառայս իւր եւ ասէ ցնոսա. Ո՞չ պատմէք ինձ, եթէ ո՞ մատնէ զիս արքային Իսրայէլի[3823]։
[3823] Այլք. Եթէ ո՞վ մատնէ զիս։
11 Այս բանի համար ասորիների արքան վրդովուեց եւ կանչելով իր ծառաներին՝ ասաց. «Ինձ չէ՞ք ասի, թէ ով է իմ գաղտնիքները յայտնում Իսրայէլի արքային»:
11 Այս բանին համար Ասորիներու թագաւորին սիրտը նեղանալով՝ իր ծառաները կանչեց ու անոնց ըսաւ. «Չէ՞ք յայտներ ինծի թէ մերիններէն ո՞վ կայ, որ Իսրայէլի թագաւորին լուր կը ղրկէ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:116:11 И встревожилось сердце царя Сирийского по сему случаю, и призвал он рабов своих и сказал им: скажите мне, кто из наших {в сношении} с царем Израильским?
6:11 καὶ και and; even ἐξεκινήθη εκκινεω the ψυχὴ ψυχη soul βασιλέως βασιλευς monarch; king Συρίας συρια Syria; Siria περὶ περι about; around τοῦ ο the λόγου λογος word; log τούτου ουτος this; he καὶ και and; even ἐκάλεσεν καλεω call; invite τοὺς ο the παῖδας παις child; boy αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him οὐκ ου not ἀναγγελεῖτέ αναγγελλω announce μοι μοι me τίς τις.1 who?; what? προδίδωσίν προδιδωμι give before με με me βασιλεῖ βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel
6:11 וַ wa וְ and יִּסָּעֵר֙ yyissāʕˌēr סער be stormy לֵ֣ב lˈēv לֵב heart מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אֲרָ֔ם ʔᵃrˈām אֲרָם Aram עַל־ ʕal- עַל upon הַ ha הַ the דָּבָ֖ר ddāvˌār דָּבָר word הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call אֶל־ ʔel- אֶל to עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to הֲ hᵃ הֲ [interrogative] לֹוא֙ lô לֹא not תַּגִּ֣ידוּ taggˈîḏû נגד report לִ֔י lˈî לְ to מִ֥י mˌî מִי who מִ mi מִן from שֶּׁ šše שַׁ [relative] לָּ֖נוּ llˌānû לְ to אֶל־ ʔel- אֶל to מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
6:11. conturbatumque est cor regis Syriae pro hac re et convocatis servis suis ait quare non indicastis mihi quis proditor mei sit apud regem IsrahelAnd the heart of the king of Syria, was troubled for this thing. And calling together his servants, he said: Why do you not tell me who it is that betrays me to the king of Israel?
11. And the heart of the king of Syria was sore troubled for this thing; and he called his servants, and said unto them, Will ye not shew me which of us is for the king of Israel?
Therefore the heart of the king of Syria was sore troubled for this thing; and he called his servants, and said unto them, Will ye not shew me which of us [is] for the king of Israel:

6:11 И встревожилось сердце царя Сирийского по сему случаю, и призвал он рабов своих и сказал им: скажите мне, кто из наших {в сношении} с царем Израильским?
6:11
καὶ και and; even
ἐξεκινήθη εκκινεω the
ψυχὴ ψυχη soul
βασιλέως βασιλευς monarch; king
Συρίας συρια Syria; Siria
περὶ περι about; around
τοῦ ο the
λόγου λογος word; log
τούτου ουτος this; he
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τοὺς ο the
παῖδας παις child; boy
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
οὐκ ου not
ἀναγγελεῖτέ αναγγελλω announce
μοι μοι me
τίς τις.1 who?; what?
προδίδωσίν προδιδωμι give before
με με me
βασιλεῖ βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
6:11
וַ wa וְ and
יִּסָּעֵר֙ yyissāʕˌēr סער be stormy
לֵ֣ב lˈēv לֵב heart
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אֲרָ֔ם ʔᵃrˈām אֲרָם Aram
עַל־ ʕal- עַל upon
הַ ha הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
אֶל־ ʔel- אֶל to
עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to
הֲ hᵃ הֲ [interrogative]
לֹוא֙ lô לֹא not
תַּגִּ֣ידוּ taggˈîḏû נגד report
לִ֔י lˈî לְ to
מִ֥י mˌî מִי who
מִ mi מִן from
שֶּׁ šše שַׁ [relative]
לָּ֖נוּ llˌānû לְ to
אֶל־ ʔel- אֶל to
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
6:11. conturbatumque est cor regis Syriae pro hac re et convocatis servis suis ait quare non indicastis mihi quis proditor mei sit apud regem Israhel
And the heart of the king of Syria, was troubled for this thing. And calling together his servants, he said: Why do you not tell me who it is that betrays me to the king of Israel?
11. And the heart of the king of Syria was sore troubled for this thing; and he called his servants, and said unto them, Will ye not shew me which of us is for the king of Israel?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:11: Benhadad supposed that there must be a traitor in his camp. He asks therefore, "Will no one denounce him?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: Therefore: Sa1 28:21; Job 18:7-11; Psa 48:4, Psa 48:5; Isa 57:20, Isa 57:21; Mat 2:3-12
Will ye not: Sa1 22:8
Carl Friedrich Keil and Franz Delitzsch

The king of the Syrians was enraged at this, and said to his servants, "Do ye not show me who of our men (leans) to the king of Israel?" i.e., takes his part. משּׁלּנוּ = לנוּ מאשׁר, probably according to an Aramaean dialect: see Ewald, 181, b., though he pronounces the reading incorrect, and would read מכּלּנוּ, but without any ground and quite unsuitably, as the king would thereby reckon himself among the traitors.
John Gill
Therefore the heart of the king of Syria was sore troubled for this thing,.... There was as it were a storm in his breast, as the word signifies; he was like a troubled sea, tossed with tempests, exceeding uneasy in his mind, fretting at the disappointment he met with time after time:
and he called his servants, and said unto them, will ye not show me which of us is for the king of Israel? he suspected that some one of his counsellors was in the interest of the king of Israel, and betrayed his secrets to him, which was the cause of his disappointments.
6:126:12: Եւ ասէ մի ոմն ՚ի ծառայից նորա. Ո՛չ տէ՛ր իմ արքայ. այլ Եղիսեէ մարգարէ յԻսրայէլի պատմէ արքայի Իսրայէլի զամենայն բանս քո՝ զոր խօսիցիս ՚ի սենեկի քնոյ քոյ[3824]։ [3824] Այլք. Եղիսէէ մարգարէ Իսրայէլի։
12 Ծառաներից մէկն ասաց. «Ո՛չ, տէ՛ր իմ արքայ, Իսրայէլում գտնուող Եղիսէէ մարգարէն է, որ Իսրայէլի արքային յայտնում է նոյնիսկ այն բոլոր խօսքերը, որ դու քո ննջասենեակում ես խօսում»:
12 Ծառաներէն մէկը ըսաւ. «Չկայ այդպիսի մէկը, ո՛վ տէր իմ թագաւոր, հապա Իսրայէլի մէջ եղող Եղիսէ մարգարէն՝ քու պառկելու սենեակիդ մէջ խօսած խօսքերդ Իսրայէլի թագաւորին կը յայտնէ»։
Եւ ասէ մի ոմն ի ծառայից նորա. Ոչ, տէր իմ արքայ. այլ Եղիսէ մարգարէ յԻսրայելի պատմէ արքայի Իսրայելի զամենայն զբանս քո զոր խօսեսցիս ի սենեկի քնոյ քո:

6:12: Եւ ասէ մի ոմն ՚ի ծառայից նորա. Ո՛չ տէ՛ր իմ արքայ. այլ Եղիսեէ մարգարէ յԻսրայէլի պատմէ արքայի Իսրայէլի զամենայն բանս քո՝ զոր խօսիցիս ՚ի սենեկի քնոյ քոյ[3824]։
[3824] Այլք. Եղիսէէ մարգարէ Իսրայէլի։
12 Ծառաներից մէկն ասաց. «Ո՛չ, տէ՛ր իմ արքայ, Իսրայէլում գտնուող Եղիսէէ մարգարէն է, որ Իսրայէլի արքային յայտնում է նոյնիսկ այն բոլոր խօսքերը, որ դու քո ննջասենեակում ես խօսում»:
12 Ծառաներէն մէկը ըսաւ. «Չկայ այդպիսի մէկը, ո՛վ տէր իմ թագաւոր, հապա Իսրայէլի մէջ եղող Եղիսէ մարգարէն՝ քու պառկելու սենեակիդ մէջ խօսած խօսքերդ Իսրայէլի թագաւորին կը յայտնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:126:12 И сказал один из слуг его: никто, господин мой царь; а Елисей пророк, который у Израиля, пересказывает царю Израильскому и те слова, которые ты говоришь в спальной комнате твоей.
6:12 καὶ και and; even εἶπεν επω say; speak εἷς εις.1 one; unit τῶν ο the παίδων παις child; boy αὐτοῦ αυτος he; him οὐχί ουχι not; not actually κύριέ κυριος lord; master μου μου of me; mine βασιλεῦ βασιλευς monarch; king ὅτι οτι since; that Ελισαιε ελισαιε the προφήτης προφητης prophet ὁ ο the ἐν εν in Ισραηλ ισραηλ.1 Israel ἀναγγέλλει αναγγελλω announce τῷ ο the βασιλεῖ βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel πάντας πας all; every τοὺς ο the λόγους λογος word; log οὓς ος who; what ἐὰν εαν and if; unless λαλήσῃς λαλεω talk; speak ἐν εν in τῷ ο the ταμιείῳ ταμειον chamber τοῦ ο the κοιτῶνός κοιτων bedroom σου σου of you; your
6:12 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אַחַ֣ד ʔaḥˈaḏ אֶחָד one מֵֽ mˈē מִן from עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant לֹ֖וא lˌô לֹא not אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king כִּֽי־ kˈî- כִּי that אֱלִישָׁ֤ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha הַ ha הַ the נָּבִיא֙ nnāvî נָבִיא prophet אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel יַגִּיד֙ yaggîḏ נגד report לְ lᵊ לְ to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] הַ֨ hˌa הַ the דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תְּדַבֵּ֖ר tᵊḏabbˌēr דבר speak בַּ ba בְּ in חֲדַ֥ר ḥᵃḏˌar חֶדֶר room מִשְׁכָּבֶֽךָ׃ miškāvˈeḵā מִשְׁכָּב couch
6:12. dixitque unus servorum eius nequaquam domine mi rex sed Heliseus propheta qui est in Israhel indicat regi Israhel omnia verba quaecumque locutus fueris in conclavi tuoAnd one of his servants said: No one, my lord, O king: but Eliseus, the prophet, that is in Israel, telleth the king of Israel all the words, that thou speakest in thy privy chamber.
12. And one of his servants said, Nay, my lord, O king: but Elisha, the prophet that is in Israel, telleth the king of Israel the words that thou speakest in thy bedchamber.
And one of his servants said, None, my lord, O king: but Elisha, the prophet that [is] in Israel, telleth the king of Israel the words that thou speakest in thy bedchamber:

6:12 И сказал один из слуг его: никто, господин мой царь; а Елисей пророк, который у Израиля, пересказывает царю Израильскому и те слова, которые ты говоришь в спальной комнате твоей.
6:12
καὶ και and; even
εἶπεν επω say; speak
εἷς εις.1 one; unit
τῶν ο the
παίδων παις child; boy
αὐτοῦ αυτος he; him
οὐχί ουχι not; not actually
κύριέ κυριος lord; master
μου μου of me; mine
βασιλεῦ βασιλευς monarch; king
ὅτι οτι since; that
Ελισαιε ελισαιε the
προφήτης προφητης prophet
ὁ ο the
ἐν εν in
Ισραηλ ισραηλ.1 Israel
ἀναγγέλλει αναγγελλω announce
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
οὓς ος who; what
ἐὰν εαν and if; unless
λαλήσῃς λαλεω talk; speak
ἐν εν in
τῷ ο the
ταμιείῳ ταμειον chamber
τοῦ ο the
κοιτῶνός κοιτων bedroom
σου σου of you; your
6:12
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אַחַ֣ד ʔaḥˈaḏ אֶחָד one
מֵֽ mˈē מִן from
עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant
לֹ֖וא lˌô לֹא not
אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
כִּֽי־ kˈî- כִּי that
אֱלִישָׁ֤ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
הַ ha הַ the
נָּבִיא֙ nnāvî נָבִיא prophet
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
יַגִּיד֙ yaggîḏ נגד report
לְ lᵊ לְ to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
הַ֨ hˌa הַ the
דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תְּדַבֵּ֖ר tᵊḏabbˌēr דבר speak
בַּ ba בְּ in
חֲדַ֥ר ḥᵃḏˌar חֶדֶר room
מִשְׁכָּבֶֽךָ׃ miškāvˈeḵā מִשְׁכָּב couch
6:12. dixitque unus servorum eius nequaquam domine mi rex sed Heliseus propheta qui est in Israhel indicat regi Israhel omnia verba quaecumque locutus fueris in conclavi tuo
And one of his servants said: No one, my lord, O king: but Eliseus, the prophet, that is in Israel, telleth the king of Israel all the words, that thou speakest in thy privy chamber.
12. And one of his servants said, Nay, my lord, O king: but Elisha, the prophet that is in Israel, telleth the king of Israel the words that thou speakest in thy bedchamber.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:12: In thy bedchamber - literally, "in the secret place of thy bedchamber," i. e.," in the greatest possible secrecy." The seclusion of the harem must be taken into account for the full appreciation of the force of the phrase. Probably the Syrian lord who answered Benhadad had received his intelligence from some of the Israelites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: None: Heb. No
Elisha: Kg2 5:3, Kg2 5:8, Kg2 5:13-15; Amo 3:7
telleth: Kg2 6:9, Kg2 6:10; Isa 29:15; Jer 23:23, Jer 23:24; Dan 2:22, Dan 2:23, Dan 2:28-30, Dan 2:47, Dan 4:9-18, thy bed chamber, Psa 139:1-4; Ecc 10:20
Carl Friedrich Keil and Franz Delitzsch

Then one of the servants answered, "No, my lord king," i.e., it is not we who disclose thy plans to the king of Israel, "but Elisha the prophet tells him what thou sayest in thy bed-chamber;" whereupon the king of Syria inquired where the prophet lived, and sent a powerful army to Dothan, with horses and chariots, to take him prisoner there. Dothan (see Gen 37:17), which according to the Onom. was twelve Roman miles to the north of Samaria, has been preserved under its old name in a Tell covered with ruins to the south-west of Jenin, on the caravan-road from Gilead to Egypt (see Rob. Bibl. Res. p. 158, and V. de Velde, Journey, i. pp. 273,274).
Geneva 1599
And one of his servants said, None, my lord, O king: but Elisha, the prophet that [is] in Israel, telleth the king of Israel the words that thou speakest in thy (e) bedchamber.
(e) There is nothing so secret that you can go about, but he knows it, and reveals it to his king.
John Gill
And one of his servants said, none, my lord, O king,.... He believed everyone of his counsellors were true and faithful to him:
but Elisha the prophet, that is in Israel, telleth the king of Israel the words that thou speakest in thy bedchamber; what is said in the most private place, and in the most secret manner: this man had heard much of Elisha, by Naaman, very probably; or perhaps he had attended him in his journey to Israel for a cure, and so might have personal knowledge of Elisha, and be acquainted with the affair of Gehazi; from whence he concluded, that he, who had the thoughts of men revealed to him, had knowledge of their words and counsels, though ever so secret; see Eccles 10:20.
6:136:13: Եւ ասէ. Երթայք տեսէք՝ ո՞ւր իցէ նա. եւ առաքեցից ըմբռնեցից զնա։ Եւ պատմեցի՛ն նմա եւ ասեն. Ահաւանիկ ՚ի Դովթայիմ է։
13 Արքան ասաց. «Գնացէ՛ք ու տեսէ՛ք, թէ ո՛ւր է նա, որ մարդ ուղարկեմ ու բռնեմ նրան»: Յայտնեցին նրան, որ Եղիսէէն Դոթայիմում է:
13 Եւ թագաւորը ըսաւ. «Գացէ՛ք ու անոր ուր ըլլալը իմացէք, որպէս զի զանիկա բռնել տամ»։ Անոր յայտնեցին ու ըսին. «Ահա անիկա Դօթայիմի մէջ է»։
Եւ ասէ. Երթայք տեսէք ուր իցէ նա, եւ առաքեցից ըմբռնեցից զնա: Եւ պատմեցին նմա եւ ասեն. Ահաւանիկ ի Դովթայիմ է:

6:13: Եւ ասէ. Երթայք տեսէք՝ ո՞ւր իցէ նա. եւ առաքեցից ըմբռնեցից զնա։ Եւ պատմեցի՛ն նմա եւ ասեն. Ահաւանիկ ՚ի Դովթայիմ է։
13 Արքան ասաց. «Գնացէ՛ք ու տեսէ՛ք, թէ ո՛ւր է նա, որ մարդ ուղարկեմ ու բռնեմ նրան»: Յայտնեցին նրան, որ Եղիսէէն Դոթայիմում է:
13 Եւ թագաւորը ըսաւ. «Գացէ՛ք ու անոր ուր ըլլալը իմացէք, որպէս զի զանիկա բռնել տամ»։ Անոր յայտնեցին ու ըսին. «Ահա անիկա Դօթայիմի մէջ է»։
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6:136:13 И сказал он: пойдите, узнайте, где он; я пошлю и возьму его. И донесли ему и сказали: вот, он в Дофаиме.
6:13 καὶ και and; even εἶπεν επω say; speak δεῦτε δευτε come on ἴδετε οραω view; see ποῦ που.1 where? οὗτος ουτος this; he καὶ και and; even ἀποστείλας αποστελλω send off / away λήμψομαι λαμβανω take; get αὐτόν αυτος he; him καὶ και and; even ἀνήγγειλαν αναγγελλω announce αὐτῷ αυτος he; him λέγοντες λεγω tell; declare ἰδοὺ ιδου see!; here I am ἐν εν in Δωθαϊμ δωθαιμ Dōthaim; Thothem
6:13 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say לְכ֤וּ lᵊḵˈû הלך walk וּ û וְ and רְאוּ֙ rᵊʔˌû ראה see אֵיכֹ֣ה ʔêḵˈō אֵיכֹה how ה֔וּא hˈû הוּא he וְ wᵊ וְ and אֶשְׁלַ֖ח ʔešlˌaḥ שׁלח send וְ wᵊ וְ and אֶקָּחֵ֑הוּ ʔeqqāḥˈēhû לקח take וַ wa וְ and יֻּגַּד־ yyuggaḏ- נגד report לֹ֥ו lˌô לְ to לֵ lē לְ to אמֹ֖ר ʔmˌōr אמר say הִנֵּ֥ה hinnˌē הִנֵּה behold בְ vᵊ בְּ in דֹתָֽן׃ ḏōṯˈān דֹּתָן Dothan
6:13. dixit eis ite et videte ubi sit ut mittam et capiam eum adnuntiaveruntque ei dicentes ecce in DothanAnd he said to them: Go, and see where he is: that I may send and take him. And they told him: saying: Behold he is in Dothan.
13. And he said, Go and see where he is, that I may send and fetch him. And it was told him, saying, Behold, he is in Dothan.
And he said, Go and spy where he [is], that I may send and fetch him. And it was told him, saying, Behold, [he is] in Dothan:

6:13 И сказал он: пойдите, узнайте, где он; я пошлю и возьму его. И донесли ему и сказали: вот, он в Дофаиме.
6:13
καὶ και and; even
εἶπεν επω say; speak
δεῦτε δευτε come on
ἴδετε οραω view; see
ποῦ που.1 where?
οὗτος ουτος this; he
καὶ και and; even
ἀποστείλας αποστελλω send off / away
λήμψομαι λαμβανω take; get
αὐτόν αυτος he; him
καὶ και and; even
ἀνήγγειλαν αναγγελλω announce
αὐτῷ αυτος he; him
λέγοντες λεγω tell; declare
ἰδοὺ ιδου see!; here I am
ἐν εν in
Δωθαϊμ δωθαιμ Dōthaim; Thothem
6:13
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
לְכ֤וּ lᵊḵˈû הלך walk
וּ û וְ and
רְאוּ֙ rᵊʔˌû ראה see
אֵיכֹ֣ה ʔêḵˈō אֵיכֹה how
ה֔וּא hˈû הוּא he
וְ wᵊ וְ and
אֶשְׁלַ֖ח ʔešlˌaḥ שׁלח send
וְ wᵊ וְ and
אֶקָּחֵ֑הוּ ʔeqqāḥˈēhû לקח take
וַ wa וְ and
יֻּגַּד־ yyuggaḏ- נגד report
לֹ֥ו lˌô לְ to
לֵ lē לְ to
אמֹ֖ר ʔmˌōr אמר say
הִנֵּ֥ה hinnˌē הִנֵּה behold
בְ vᵊ בְּ in
דֹתָֽן׃ ḏōṯˈān דֹּתָן Dothan
6:13. dixit eis ite et videte ubi sit ut mittam et capiam eum adnuntiaveruntque ei dicentes ecce in Dothan
And he said to them: Go, and see where he is: that I may send and take him. And they told him: saying: Behold he is in Dothan.
13. And he said, Go and see where he is, that I may send and fetch him. And it was told him, saying, Behold, he is in Dothan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706

II. How the king of Syria resented this. He suspected treachery among his senators, and that his counsels were betrayed, v. 11. But one of his servants, that had heard, by Naaman and others, of Elisha's wondrous works, concludes it must needs be he that gave this intelligence to the king of Israel, v. 12. What could not he discover who could tell Gehazi his thoughts? Here a confession of the boundless knowledge, as before of the boundless power, of Israel's God, is extorted from Syrians. Nothing done, said, thought, by any person, in any place, at any time, is out of the reach of God's cognizance.

13 And he said, Go and spy where he is, that I may send and fetch him. And it was told him, saying, Behold, he is in Dothan. 14 Therefore sent he thither horses, and chariots, and a great host: and they came by night, and compassed the city about. 15 And when the servant of the man of God was risen early, and gone forth, behold, a host compassed the city both with horses and chariots. And his servant said unto him, Alas, my master! how shall we do? 16 And he answered, Fear not: for they that be with us are more than they that be with them. 17 And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha. 18 And when they came down to him, Elisha prayed unto the LORD, and said, Smite this people, I pray thee, with blindness. And he smote them with blindness according to the word of Elisha. 19 And Elisha said unto them, This is not the way, neither is this the city: follow me, and I will bring you to the man whom ye seek. But he led them to Samaria. 20 And it came to pass, when they were come into Samaria, that Elisha said, LORD, open the eyes of these men, that they may see. And the LORD opened their eyes, and they saw; and, behold, they were in the midst of Samaria. 21 And the king of Israel said unto Elisha, when he saw them, My father, shall I smite them? shall I smite them? 22 And he answered, Thou shalt not smite them: wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow? set bread and water before them, that they may eat and drink, and go to their master. 23 And he prepared great provision for them: and when they had eaten and drunk, he sent them away, and they went to their master. So the bands of Syria came no more into the land of Israel.
Here is, 1. The great force which the king of Syria sent to seize Elisha. He found out where he was, at Dothan (v. 13), which was not far from Samaria; thither he sent a great host, who were to come upon him by night, and to bring him dead or alive, v. 14. Perhaps he had heard that when only one captain and his fifty men were sent to take Elijah they were baffled in the attempt, and therefore he sent an army against Elisha, as if the fire from heaven that consumed fifty men could not as easily consume 50,000. Naaman could tell him that Elisha dwelt not in any strong-hold, nor was attended with any guards, nor had any such great interest in the people that he needed to fear a tumult among them; what occasion then was there for this great force? But thus he hoped to make sure of him, especially coming upon him by surprise. Foolish man! Did he believe that Elisha had informed the king of Israel of his secret counsels or not? If not, what quarrel had he with him? If he did, could he be so weak as to imagine that Elisha would not discover the designs laid against himself, and that, having interest enough in heaven to discover them, he would not have interest enough to defeat them? Those that fight against God, his people, and prophet, know not what they do.
II. The grievous fright which the prophet's servant was in, when he perceived the city surrounded by the Syrians, and the effectual course which the prophet took to pacify him and free him from his fears. It seems, Elisha accustomed his servant to rise early, that is the way to bring something to pass, and to do the work of a day in its day. Being up, we may suppose he heard the noise of soldiers, and thereupon looked out, and was aware of an army compassing the city (v. 15), with great assurance no doubt of success, and that they should have this troublesome prophet in their hands presently. Now observe, 1. What a consternation he was in. He ran straight to Elisha, to bring him an account of it: "Alas, master!" (said he) "what shall we do? We are undone, it is to no purpose to think either of fighting or flying, but we must unavoidably fall into their hands." Had he but studied David's Psalms, which were then extant, he might have learnt not to be afraid of 10,000 of people (Ps. iii. 6), no, not of a host encamped against him, Ps. xxvii. 3. Had he considered that he was embarked with his master, by whom God had done great things, and whom he would not now leave to fall into the hands of the uncircumcised, and who, having saved others, would no doubt save himself, he would not have been thus at a loss. If he had only said, What shall I do? it would have been like that of the disciples: Lord, save us, we perish; but he needed not to include his master as being in distress, nor to say, What shall we do? 2. How his master quieted him, (1.) By word. What he said to him (v. 16) is spoken to all the faithful servants of God, when without are fightings and within are fears: "Fear not with that fear which has torment and amazement, for those that are with us, to protect us, are more than those that are against us, to destroy us--angels unspeakably more numerous--God infinitely more powerful." When we are magnifying the causes of our fear we ought to possess ourselves with clear, and great, and high thoughts of God and the invisible world. If God be for us, we know what follows, Rom. viii. 31. (2.) By vision, v. 17. [1.] It seems Elisha was much concerned for the satisfaction of his servant. Good men desire, not only to be easy themselves, but to have those about them easy. Elisha had lately parted with his old man, and this, having newly come into his service, had not the advantage of experience; his master was therefore desirous to give him other convincing evidence of that omnipotence which employed him and was therefore employed for him. Note, Those whose faith is strong ought tenderly to consider and compassionate those who are weak and of a timorous spirit, and to do what they can to strengthen their hands. [2.] He saw himself safe, and wished no more than that his servant might see what he saw, a guard of angels round about him; such as were his master's convoy to the gates of heaven were his protectors against the gates of hell--chariots of fire, and horses of fire. Fire is both dreadful and devouring; that power which was engaged for Elisha's protection could both terrify and consume the assailants. As angels are God's messengers, so they are his soldiers, his hosts (Gen. xxxii. 2), his legions, or regiments, (Matt. xxvi. 53), for the good of his people. [3.] For the satisfaction of his servant there needed no more than the opening of his eyes; that therefore he prayed for, and obtained for him: Lord, open his eyes that he may see. The eyes of his body were open, and with them he saw the danger. "Lord, open the eyes of his faith, that with them he may see the protection we are under." Note, First, The greatest kindness we can do for those that are fearful and faint-hearted is to pray for them, and so to recommend them to the mighty grace of God. Secondly, The opening of our eyes will be the silencing of our fears. In the dark we are most apt to be frightened. The clearer sight we have of the sovereignty and power of heaven the less we shall fear the calamities of this earth.
III. The shameful defeat which Elisha gave to the host of Syrians who came to seize him. They thought to make a prey of him, but he made fools of them, perfectly played with them, so far was he from fearing them or any damage by them. 1. He prayed to God to smite them with blindness, and they were all struck blind immediately, not stone-blind, nor so as to be themselves aware that they were blind, for they could see the light, but their sight was so altered that they could not know the persons and places they were before acquainted with, v. 18. They were so confounded that those among them whom they depended upon for information did not know this place to be Dothan nor this person to be Elisha, but groped at noon day as in the night (Isa. lix. 10; Job xii. 24, 25); their memory failed them, and their distinguishing faculty. See the power of God over the minds and understanding of men, both ways; he enlightened the eyes of Elisha's friend, and darkened the eyes of his foes, that they might see indeed, but not perceive, Isa. vi. 9 For this twofold judgment Christ came into this world, that those who see not might see, and that those who see might be made blind (John ix. 39), a savour of life to some, of death to others.
2. When they were thus bewildered and confounded he led them to Samaria (v. 19), promising that he would show them the man whom they sought, and he did so. He did not lie to them when he told them, This is not the way, nor is this the city where Elisha is; for he had now come out of the city; and if they would see him, they must go to another city to which he would direct them. Those that fight against God and his prophets deceive themselves, and are justly given up to delusions. 3. When he had brought them to Samaria he prayed to God so to open their eyes and restore them their memories that they might see where they were (v. 20), and behold, to their great terror, they were in the midst of Samaria, where, it is probable, there was a standing force sufficient to cut them all off, or make them prisoners of war. Satan, the god of this world, blinds men's eyes, and so deludes them into their own ruin; but, when God enlightens their eyes, they then see themselves in the midst of their enemies, captives to Satan and in danger of hell, though before they thought their condition good. The enemies of God and his church, when they fancy themselves ready to triumph, will find themselves conquered and triumphed over. 4. When he had them at his mercy he made it appear that he was influenced by a divine goodness as well as a divine power. (1.) He took care to protect them from the danger into which he had brought them, and was content to show them what he could have done; he needed not the sword of an angel to avenge his cause, the sword of the king of Israel is at his service if he please (v. 21): My father (so, respectfully does the king now speak to him, though, soon after, he swore his death), shall I smite them? And, again, as if he longed for the assault, Shall I smite them? Perhaps, he remembered how God was displeased at his father for letting go out of his hands those whom he had put it in his power to destroy, and he would not offend in like manner; yet such a reverence has he for the prophet that he will not strike a stroke without his commission. But the prophet would by no means suffer him to meddle with them; they were brought hither to be convinced and shamed, not to be killed, v. 22. Had they been his prisoners, taken captive by his sword and bow, when they asked quarter it would have been barbarous to deny, and, when he had given it to them, it would have been perfidious to do them any hurt, and against the laws of arms to kill men in cool blood. But they were not his prisoners; they were God's prisoners and the prophet's, and therefore he must do them no harm. Those that humble themselves under God's hand take the best course to secure themselves. (2.) He took care to provide for them; he ordered the king to treat them handsomely and then dismiss them fairly, which he did, v. 23. [1.] It was the king's praise that he was so obsequious to the prophet, contrary to his inclination, and, as it seemed, to his interest, 1 Sam. xxiv. 19. Nay, so willing was he to oblige Elisha that, whereas he was ordered openly to set bread and water before them (which are good fare for captives), he prepared great provision for them, for the credit of his court and country and of Elisha. [2.] It was the prophet's praise that he was so generous to his enemies, who, though they came to take him, could not but go away admiring him, as both the mightiest and kindest man they ever met with. The great duty of loving enemies, and doing good to those that hate us, was both commanded in the Old Testament (Prov. xxv. 21, 22, If thy enemy hunger, feed him, Exod. xxiii. 4, 5) and practised, as here by Elisha. His predecessor had given a specimen of divine justice when he called for flames of fire on the heads of his persecutors to consume them, but he have a specimen of divine mercy in heaping coals of fire on the heads of his persecutors to melt them. Let not us then be overcome of evil, but overcome evil with good.
IV. The good effect this had, for the present, upon the Syrians. They came no more into the land of Israel (v. 23), namely, upon this errand, to take Elisha; they saw it was to no purpose to attempt that, nor would any of their bands be persuaded to make an assault on so great and good a man. The most glorious victory over an enemy is to turn him into a friend.
Adam Clarke: Commentary on the Bible - 1831
6:13: Behold, he is in Dothan - This is supposed to be the same place as that mentioned in Gen 37:17. It lay about twelve miles from Samaria.
4 Kings (2 Kings) 6:14
Albert Barnes: Notes on the Bible - 1834
6:13: Dothan - See the marginal reference note. It was at no great distance from Shechem. Its ancient name still attaches to a Tel or hill of a marked character (compare Kg2 6:17), from the foot of which arises a copious fountain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: spy where: Sa1 23:22, Sa1 23:23; Psa 10:8-10, Psa 37:12-14, Psa 37:32, Psa 37:33; Jer 36:26; Mat 2:4-8; Joh 11:47-53; Acts 23:12-27
Dothan: This is supposed to be the same place where Joseph was sold by his brethren; and it is placed by Eusebius 12 miles north of Samaria. Gen 37:17
John Gill
And he said, go, and spy where he is, that I may send and fetch him,.... But how could he expect to take him, who could give the king of Israel such intelligence of his designs against him, that he might escape his snares?
and it was told him, saying, behold, he is in Dothan; a city in the tribe of Manasseh, not far from Shechem; see Gen 37:17.
Robert Jamieson, A. R. Fausset and David Brown
Dothan--or, "Dothaim," a little north of Samaria (see on Gen 37:17).
6:146:14: Եւ առաքեաց անդր կառս եւ երիվարս՝ եւ զօր ծանր. եւ եկին գիշերի եւ պատեցին զքաղաքն[3825]։ [3825] Այլք. Եւ եկին ՚ի գիշերի։
14 Նա ուղարկեց մարտակառքեր, երիվարներ եւ ուժեղ զօրք: Սրանք եկան ու գիշերը պաշարեցին քաղաքը:
14 Ուստի թագաւորը ձիեր ու կառքեր եւ բազմաթիւ զօրքեր ղրկեց հոն, որոնք գիշերով գացին եւ քաղաքը պաշարեցին։
Եւ առաքեաց անդր կառս եւ երիվարս եւ զօր ծանր. եւ եկին գիշերի եւ պատեցին զքաղաքն:

6:14: Եւ առաքեաց անդր կառս եւ երիվարս՝ եւ զօր ծանր. եւ եկին գիշերի եւ պատեցին զքաղաքն[3825]։
[3825] Այլք. Եւ եկին ՚ի գիշերի։
14 Նա ուղարկեց մարտակառքեր, երիվարներ եւ ուժեղ զօրք: Սրանք եկան ու գիշերը պաշարեցին քաղաքը:
14 Ուստի թագաւորը ձիեր ու կառքեր եւ բազմաթիւ զօրքեր ղրկեց հոն, որոնք գիշերով գացին եւ քաղաքը պաշարեցին։
zohrab-1805▾ eastern-1994▾ western am▾
6:146:14 И послал туда коней и колесницы и много войска. И пришли ночью и окружили город.
6:14 καὶ και and; even ἀπέστειλεν αποστελλω send off / away ἐκεῖ εκει there ἵππον ιππος horse καὶ και and; even ἅρμα αρμα chariot καὶ και and; even δύναμιν δυναμις power; ability βαρεῖαν βαρυς weighty; heavy καὶ και and; even ἦλθον ερχομαι come; go νυκτὸς νυξ night καὶ και and; even περιεκύκλωσαν περικυκλοω encircle; surround τὴν ο the πόλιν πολις city
6:14 וַ wa וְ and יִּשְׁלַח־ yyišlaḥ- שׁלח send שָׁ֛מָּה šˈāmmā שָׁם there סוּסִ֥ים sûsˌîm סוּס horse וְ wᵊ וְ and רֶ֖כֶב rˌeḵev רֶכֶב chariot וְ wᵊ וְ and חַ֣יִל ḥˈayil חַיִל power כָּבֵ֑ד kāvˈēḏ כָּבֵד heavy וַ wa וְ and יָּבֹ֣אוּ yyāvˈōʔû בוא come לַ֔יְלָה lˈaylā לַיְלָה night וַ wa וְ and יַּקִּ֖פוּ yyaqqˌifû נקף go around עַל־ ʕal- עַל upon הָ hā הַ the עִֽיר׃ ʕˈîr עִיר town
6:14. misit ergo illuc equos et currus et robur exercitus qui cum venissent nocte circumdederunt civitatemTherefore, he sent thither horses, and chariots, and the strength of an army: and they came by night, and beset the city.
14. Therefore sent he thither horses, and chariots, and a great host: and they came by night, and compassed the city about.
Therefore sent he thither horses, and chariots, and a great host: and they came by night, and compassed the city about:

6:14 И послал туда коней и колесницы и много войска. И пришли ночью и окружили город.
6:14
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ἐκεῖ εκει there
ἵππον ιππος horse
καὶ και and; even
ἅρμα αρμα chariot
καὶ και and; even
δύναμιν δυναμις power; ability
βαρεῖαν βαρυς weighty; heavy
καὶ και and; even
ἦλθον ερχομαι come; go
νυκτὸς νυξ night
καὶ και and; even
περιεκύκλωσαν περικυκλοω encircle; surround
τὴν ο the
πόλιν πολις city
6:14
וַ wa וְ and
יִּשְׁלַח־ yyišlaḥ- שׁלח send
שָׁ֛מָּה šˈāmmā שָׁם there
סוּסִ֥ים sûsˌîm סוּס horse
וְ wᵊ וְ and
רֶ֖כֶב rˌeḵev רֶכֶב chariot
וְ wᵊ וְ and
חַ֣יִל ḥˈayil חַיִל power
כָּבֵ֑ד kāvˈēḏ כָּבֵד heavy
וַ wa וְ and
יָּבֹ֣אוּ yyāvˈōʔû בוא come
לַ֔יְלָה lˈaylā לַיְלָה night
וַ wa וְ and
יַּקִּ֖פוּ yyaqqˌifû נקף go around
עַל־ ʕal- עַל upon
הָ hā הַ the
עִֽיר׃ ʕˈîr עִיר town
6:14. misit ergo illuc equos et currus et robur exercitus qui cum venissent nocte circumdederunt civitatem
Therefore, he sent thither horses, and chariots, and the strength of an army: and they came by night, and beset the city.
14. Therefore sent he thither horses, and chariots, and a great host: and they came by night, and compassed the city about.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:14: He sent thither horses - It is strange he did not think that he who could penetrate his secrets with respect to the Israelitish army, could inform himself of all his machinations against his own life.
4 Kings (2 Kings) 6:16
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: sent he thither horses: It is strange the Syrian monarch did not think, that he who could penetrate his secrets with respect to the Israelitish army, could inform himself of all the machinations against his own life. Kg2 1:9-13; Sa1 23:26, Sa1 24:2; Mat 26:47, Mat 26:55; Joh 18:3-6
great: Heb. heavy, Kg2 18:17 *marg.
Geneva 1599
Therefore sent he thither horses, and chariots, and a (f) great host: and they came by night, and compassed the city about.
(f) Though it was nothing in man's judgment to have taken Elisha, yet the wicked doubt, and think they are never able to prepare enough power, though it be but against one or a few.
John Gill
Therefore sent he thither horses and chariots, and a great host,.... To terrify the inhabitants from attempting to defend the prophet, but deliver him up at once:
and they came by night; that they might come upon them unawares, and their design not be discovered, so as to have timely help from Samaria, which was not far off:
and compassed the city about; that the prophet might not make his escape out of it.
6:156:15: Եւ կանխեաց յառնել ՚ի պաշտօն Եղիսեէ, եւ ել գնաց. եւ ահա զօր պատեալ էր զքաղաքաւն, եւ երիվարք եւ կառք. եւ ասէ ցնա պատանեակն. Տէ՛ր՝ զի՞ գործեսցուք[3826]։ [3826] Ոմանք. Առնել ՚ի պաշտօն Եղիսէի։
15 Առաւօտ կանուխ Եղիսէէն զարթնեց եւ դուրս եկաւ, որ պաշտամունք կատարի[70]: Նա տեսաւ, որ զօրքը երիվարներով ու մարտակառքերով պաշարել է քաղաքը: Սպասաւորը նրան ասաց. «Տէ՜ր, ի՞նչ պիտի անենք»:[70] 70. Այլ բնագրերում՝ տարբեր ձեւով:
15 Աստուծոյ մարդուն ծառան առաւօտուն կանուխ ելաւ ու դուրս գնաց եւ ահա զօրքեր, ձիեր ու կառքեր քաղաքը պաշարեր էին ու ծառան տիրոջը ըսաւ. «Ո՜հ, տէ՛ր իմ, ի՞նչ ընենք»։
Եւ կանխեաց յառնել [78]ի պաշտօն Եղիսէ, եւ ել գնաց``. եւ ահա զօր պատեալ էր զքաղաքաւն, եւ երիվարք եւ կառք. եւ ասէ ցնա պատանեակն. [79]Տէր, զի՞ գործեսցուք:

6:15: Եւ կանխեաց յառնել ՚ի պաշտօն Եղիսեէ, եւ ել գնաց. եւ ահա զօր պատեալ էր զքաղաքաւն, եւ երիվարք եւ կառք. եւ ասէ ցնա պատանեակն. Տէ՛ր՝ զի՞ գործեսցուք[3826]։
[3826] Ոմանք. Առնել ՚ի պաշտօն Եղիսէի։
15 Առաւօտ կանուխ Եղիսէէն զարթնեց եւ դուրս եկաւ, որ պաշտամունք կատարի[70]: Նա տեսաւ, որ զօրքը երիվարներով ու մարտակառքերով պաշարել է քաղաքը: Սպասաւորը նրան ասաց. «Տէ՜ր, ի՞նչ պիտի անենք»:
[70] 70. Այլ բնագրերում՝ տարբեր ձեւով:
15 Աստուծոյ մարդուն ծառան առաւօտուն կանուխ ելաւ ու դուրս գնաց եւ ահա զօրքեր, ձիեր ու կառքեր քաղաքը պաշարեր էին ու ծառան տիրոջը ըսաւ. «Ո՜հ, տէ՛ր իմ, ի՞նչ ընենք»։
zohrab-1805▾ eastern-1994▾ western am▾
6:156:15 Поутру служитель человека Божия встал и вышел; и вот, войско вокруг города, и кони и колесницы. И сказал ему слуга его: увы! господин мой, что нам делать?
6:15 καὶ και and; even ὤρθρισεν ορθριζω get up at dawn ὁ ο the λειτουργὸς λειτουργος functionary; minister Ελισαιε ελισαιε stand up; resurrect καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out καὶ και and; even ἰδοὺ ιδου see!; here I am δύναμις δυναμις power; ability κυκλοῦσα κυκλοω encircle; surround τὴν ο the πόλιν πολις city καὶ και and; even ἵππος ιππος horse καὶ και and; even ἅρμα αρμα chariot καὶ και and; even εἶπεν επω say; speak τὸ ο the παιδάριον παιδαριον little boy πρὸς προς to; toward αὐτόν αυτος he; him ὦ ω.1 oh! κύριε κυριος lord; master πῶς πως.1 how ποιήσωμεν ποιεω do; make
6:15 וַ֠ wa וְ and יַּשְׁכֵּם yyaškˌēm שׁכם rise early מְשָׁרֵ֨ת mᵊšārˌēṯ שׁרת serve אִ֥ישׁ ʔˌîš אִישׁ man הָֽ hˈā הַ the אֱלֹהִים֮ ʔᵉlōhîm אֱלֹהִים god(s) לָ lā לְ to קוּם֒ qûm קום arise וַ wa וְ and יֵּצֵ֕א yyēṣˈē יצא go out וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold חַ֛יִל ḥˈayil חַיִל power סֹובֵ֥ב sôvˌēv סבב turn אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֖יר ʕˌîr עִיר town וְ wᵊ וְ and ס֣וּס sˈûs סוּס horse וָ wā וְ and רָ֑כֶב rˈāḵev רֶכֶב chariot וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say נַעֲרֹ֥ו naʕᵃrˌô נַעַר boy אֵלָ֛יו ʔēlˈāʸw אֶל to אֲהָ֥הּ ʔᵃhˌāh אֲהָהּ alas אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord אֵיכָ֥ה ʔêḵˌā אֵיכָה how נַֽעֲשֶֽׂה׃ nˈaʕᵃśˈeh עשׂה make
6:15. consurgens autem diluculo minister viri Dei egressus est viditque exercitum in circuitu civitatis et equos et currus nuntiavitque ei dicens eheu eheu domine mi quid faciemusAnd the servant of the man of God, rising early went out, and saw an army round about the city, and horses and chariots: and he told him, saying: Alas, alas, alas, my lord, what shall we do?
15. And when the servant of the man of God was risen early, and gone forth, behold, an host with horses and chariots was round about the city. And his servant said unto him, Alas, my master! how shall we do?
And when the servant of the man of God was risen early, and gone forth, behold, an host compassed the city both with horses and chariots. And his servant said unto him, Alas, my master! how shall we do:

6:15 Поутру служитель человека Божия встал и вышел; и вот, войско вокруг города, и кони и колесницы. И сказал ему слуга его: увы! господин мой, что нам делать?
6:15
καὶ και and; even
ὤρθρισεν ορθριζω get up at dawn
ὁ ο the
λειτουργὸς λειτουργος functionary; minister
Ελισαιε ελισαιε stand up; resurrect
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
καὶ και and; even
ἰδοὺ ιδου see!; here I am
δύναμις δυναμις power; ability
κυκλοῦσα κυκλοω encircle; surround
τὴν ο the
πόλιν πολις city
καὶ και and; even
ἵππος ιππος horse
καὶ και and; even
ἅρμα αρμα chariot
καὶ και and; even
εἶπεν επω say; speak
τὸ ο the
παιδάριον παιδαριον little boy
πρὸς προς to; toward
αὐτόν αυτος he; him
ὦ ω.1 oh!
κύριε κυριος lord; master
πῶς πως.1 how
ποιήσωμεν ποιεω do; make
6:15
וַ֠ wa וְ and
יַּשְׁכֵּם yyaškˌēm שׁכם rise early
מְשָׁרֵ֨ת mᵊšārˌēṯ שׁרת serve
אִ֥ישׁ ʔˌîš אִישׁ man
הָֽ hˈā הַ the
אֱלֹהִים֮ ʔᵉlōhîm אֱלֹהִים god(s)
לָ lā לְ to
קוּם֒ qûm קום arise
וַ wa וְ and
יֵּצֵ֕א yyēṣˈē יצא go out
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
חַ֛יִל ḥˈayil חַיִל power
סֹובֵ֥ב sôvˌēv סבב turn
אֶת־ ʔeṯ- אֵת [object marker]
הָ hā הַ the
עִ֖יר ʕˌîr עִיר town
וְ wᵊ וְ and
ס֣וּס sˈûs סוּס horse
וָ wā וְ and
רָ֑כֶב rˈāḵev רֶכֶב chariot
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
נַעֲרֹ֥ו naʕᵃrˌô נַעַר boy
אֵלָ֛יו ʔēlˈāʸw אֶל to
אֲהָ֥הּ ʔᵃhˌāh אֲהָהּ alas
אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord
אֵיכָ֥ה ʔêḵˌā אֵיכָה how
נַֽעֲשֶֽׂה׃ nˈaʕᵃśˈeh עשׂה make
6:15. consurgens autem diluculo minister viri Dei egressus est viditque exercitum in circuitu civitatis et equos et currus nuntiavitque ei dicens eheu eheu domine mi quid faciemus
And the servant of the man of God, rising early went out, and saw an army round about the city, and horses and chariots: and he told him, saying: Alas, alas, alas, my lord, what shall we do?
15. And when the servant of the man of God was risen early, and gone forth, behold, an host with horses and chariots was round about the city. And his servant said unto him, Alas, my master! how shall we do?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: servant: or, minister, Kg2 3:11, Kg2 5:20, Kg2 5:27; Exo 24:13; Kg1 19:21; Mat 20:26-28; Act 13:5
Alas: Kg2 6:5; Ch2 20:12; Psa 53:5; Mat 8:26
Carl Friedrich Keil and Franz Delitzsch

When Elisha's servant went out the next morning and saw the army, which had surrounded the town in the night, he said to the prophet, "Alas, my lord, how shall we do?" But Elisha quieted him, saying, "Fear not, for those with us are more than those with them." He then prayed that the Lord might open his servant's eyes, whereupon he saw the mountain upon which Dothan stood full of fiery horses and chariots round about Elisha. Opening the eyes was translation into the ecstatic state of clairvoyance, in which an insight into the invisible spirit-world was granted him. The fiery horses and chariots were symbols of the protecting powers of Heaven, which surrounded the prophet. The fiery form indicated the super-terrestrial origin of this host. Fire, as the most ethereal of all earthly elements, was the most appropriate substratum for making the spirit-world visible. The sight was based upon Jacob's vision (Gen 32:2), in which he saw a double army of angels encamped around him, at the time when he was threatened with danger from Esau.
John Gill
And when the servant of the man of God was risen early, and gone forth,.... Either out of his master's house, or out of the city upon some business to be done early in the morning; this was not Gehazi, but a new servant:
behold, an host compassed the city, both with horses and chariots; which he could see at the door of his master's house, the city being built upon an eminence; or which he perceived, as soon as he came out of the gates of the city, or was about so to do:
and his servant said unto him; Elisha being with him; or else he returned to his master on the sight of such an army, and not being able to go forward:
alas, my master! how shall we do? to get out of the city, and through this host, and proceed on our intended journey; and if he understood that the intention of this formidable host was to take his master, his concern might be the greater; and the more as he was a new servant, and not so well acquainted with his master's being possessed of a power of doing miracles.
Robert Jamieson, A. R. Fausset and David Brown
his servant said unto him, Alas, my master! how shall we do?--When the Syrian detachment surrounded the place by night, for the apprehension of the prophet, his servant was paralyzed with fear. This was a new servant, who had only been with him since Gehazi's dismissal and consequently had little or no experience of his master's powers. His faith was easily shaken by so unexpected an alarm.
6:166:16: Եւ ասէ Եղիսեէ. Մի՛ երկնչիր, զի ընդ մեզ բազո՛ւմք են քան ընդ նոսա։
16 Եղիսէէն ասաց. «Մի՛ վախեցիր, քանզի մեզ հետ եղողները նրանց հետ եղողներից շատ են»:
16 Եղիսէ ըսաւ. «Մի՛ վախնար, քանզի մեզի հետ եղողները անոնց հետ եղողներէն շատուոր են»։
Եւ ասէ Եղիսէ. Մի՛ երկնչիր, զի ընդ մեզ բազումք են քան ընդ նոսա:

6:16: Եւ ասէ Եղիսեէ. Մի՛ երկնչիր, զի ընդ մեզ բազո՛ւմք են քան ընդ նոսա։
16 Եղիսէէն ասաց. «Մի՛ վախեցիր, քանզի մեզ հետ եղողները նրանց հետ եղողներից շատ են»:
16 Եղիսէ ըսաւ. «Մի՛ վախնար, քանզի մեզի հետ եղողները անոնց հետ եղողներէն շատուոր են»։
zohrab-1805▾ eastern-1994▾ western am▾
6:166:16 И сказал он: не бойся, потому что тех, которые с нами, больше, нежели тех, которые с ними.
6:16 καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε not φοβοῦ φοβεω afraid; fear ὅτι οτι since; that πλείους πλειων more; majority οἱ ο the μεθ᾿ μετα with; amid ἡμῶν ημων our ὑπὲρ υπερ over; for τοὺς ο the μετ᾿ μετα with; amid αὐτῶν αυτος he; him
6:16 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אַל־ ʔal- אַל not תִּירָ֑א tîrˈā ירא fear כִּ֤י kˈî כִּי that רַבִּים֙ rabbîm רַב much אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִתָּ֔נוּ ʔittˈānû אֵת together with מֵ mē מִן from אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
6:16. at ille respondit noli timere plures enim nobiscum sunt quam cum illisBut he answered: Fear not: for there are more with us than with them.
16. And he answered, Fear not: for they that be with us are more than they that be with them.
And he answered, Fear not: for they that [be] with us [are] more than they that [be] with them:

6:16 И сказал он: не бойся, потому что тех, которые с нами, больше, нежели тех, которые с ними.
6:16
καὶ και and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε not
φοβοῦ φοβεω afraid; fear
ὅτι οτι since; that
πλείους πλειων more; majority
οἱ ο the
μεθ᾿ μετα with; amid
ἡμῶν ημων our
ὑπὲρ υπερ over; for
τοὺς ο the
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
6:16
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אַל־ ʔal- אַל not
תִּירָ֑א tîrˈā ירא fear
כִּ֤י kˈî כִּי that
רַבִּים֙ rabbîm רַב much
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אִתָּ֔נוּ ʔittˈānû אֵת together with
מֵ mē מִן from
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
6:16. at ille respondit noli timere plures enim nobiscum sunt quam cum illis
But he answered: Fear not: for there are more with us than with them.
16. And he answered, Fear not: for they that be with us are more than they that be with them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:16: For they that be with us are more, etc. - What astonishing intercourse had this man with heaven! It seems the whole heavenly host had it in commission to help him.
4 Kings (2 Kings) 6:17
Albert Barnes: Notes on the Bible - 1834
6:16: They that be with us ... - Elisha gave utterance to the conviction of all God's saints when the world persecutes them (compare marginal references). God - they know - is on their side; they need "not fear what flesh can do unto them." His angels - an innumerable host - are ever guarding those who love Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: Fear not: Exo 14:13; Psa 3:6, Psa 11:1, Psa 27:3, Psa 118:11, Psa 118:12; Isa 8:12, Isa 8:13, Isa 41:10-14; Mar 16:6; Act 18:9, Act 18:10; Phi 1:28
they that be: Ch2 16:9, Ch2 32:7, Ch2 32:8; Psa 46:7, Psa 46:11, Psa 55:18; Isa 8:10; Mat 26:53; Rom 8:31; Jo1 4:4
Geneva 1599
And he answered, (g) Fear not: for they that [be] with us [are] more than they that [be] with them.
(g) For he was assured of God's help, and that millions of angels camped about the godly to deliver them.
John Gill
And he answered, fear not, for they that be with us are more than they that be with them. Meaning the legions of angels that encamped around them.
John Wesley
They - Angels, unspeakably more numerous, God, infinitely more powerful.
6:176:17: Եւ եկաց յաղօթս Եղիսեէ՝ եւ ասէ. Տէր բա՛ց զաչս պատանեկիս՝ եւ տեսցէ։ Եւ եբաց Տէր զաչս նորա, եւ ետես եւ ահա լեառնն լի՛ էր ձիովք, եւ հրեղէն կառօք շուրջ զԵղիսէիւ.
17 Եղիսէէն աղօթք անելով՝ ասաց. «Տէ՜ր, բա՛ց սպասաւորիս աչքերը, որ տեսնի»: Տէրը բացեց նրա աչքերը, եւ նա տեսաւ, որ Եղիսէէի շուրջը լեռը լի էր ձիերով ու հրեղէն մարտակառքերով, որոնք եկան նրա մօտ:
17 Եղիսէ աղօթք ըրաւ ու ըսաւ. «Ո՛վ Տէր, ասոր աչքերը բաց, որպէս զի տեսնէ»։ Տէրը ծառային աչքերը բացաւ ու տեսաւ որ ահա լեռը Եղիսէին չորս կողմը հրեղէն ձիերով ու կառքերով լեցուն էր։
Եւ եկաց յաղօթս Եղիսէ եւ ասէ. Տէր, բաց զաչս պատանեկիս եւ տեսցէ: Եւ եբաց Տէր զաչս նորա, եւ ետես եւ ահա լեառնն լի էր ձիովք եւ հրեղէն կառօք շուրջ զԵղիսէիւ:

6:17: Եւ եկաց յաղօթս Եղիսեէ՝ եւ ասէ. Տէր բա՛ց զաչս պատանեկիս՝ եւ տեսցէ։ Եւ եբաց Տէր զաչս նորա, եւ ետես եւ ահա լեառնն լի՛ էր ձիովք, եւ հրեղէն կառօք շուրջ զԵղիսէիւ.
17 Եղիսէէն աղօթք անելով՝ ասաց. «Տէ՜ր, բա՛ց սպասաւորիս աչքերը, որ տեսնի»: Տէրը բացեց նրա աչքերը, եւ նա տեսաւ, որ Եղիսէէի շուրջը լեռը լի էր ձիերով ու հրեղէն մարտակառքերով, որոնք եկան նրա մօտ:
17 Եղիսէ աղօթք ըրաւ ու ըսաւ. «Ո՛վ Տէր, ասոր աչքերը բաց, որպէս զի տեսնէ»։ Տէրը ծառային աչքերը բացաւ ու տեսաւ որ ահա լեռը Եղիսէին չորս կողմը հրեղէն ձիերով ու կառքերով լեցուն էր։
zohrab-1805▾ eastern-1994▾ western am▾
6:176:17 И молился Елисей, и говорил: Господи! открой ему глаза, чтоб он увидел. И открыл Господь глаза слуге, и он увидел, и вот, вся гора наполнена конями и колесницами огненными кругом Елисея.
6:17 καὶ και and; even προσεύξατο προσευχομαι pray Ελισαιε ελισαιε and; even εἶπεν επω say; speak κύριε κυριος lord; master διάνοιξον διανοιγω open thoroughly / wide τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight τοῦ ο the παιδαρίου παιδαριον little boy καὶ και and; even ἰδέτω οραω view; see καὶ και and; even διήνοιξεν διανοιγω open thoroughly / wide κύριος κυριος lord; master τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτοῦ αυτος he; him καὶ και and; even εἶδεν οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am τὸ ο the ὄρος ορος mountain; mount πλῆρες πληρης full ἵππων ιππος horse καὶ και and; even ἅρμα αρμα chariot πυρὸς πυρ fire περικύκλῳ περικυκλω Elisaie; Elisee
6:17 וַ wa וְ and יִּתְפַּלֵּ֤ל yyiṯpallˈēl פלל pray אֱלִישָׁע֙ ʔᵉlîšˌāʕ אֱלִישָׁע Elisha וַ wa וְ and יֹּאמַ֔ר yyōmˈar אמר say יְהוָ֕ה [yᵊhwˈāh] יְהוָה YHWH פְּקַח־ pᵊqaḥ- פקח open נָ֥א nˌā נָא yeah אֶת־ ʔeṯ- אֵת [object marker] עֵינָ֖יו ʕênˌāʸw עַיִן eye וְ wᵊ וְ and יִרְאֶ֑ה yirʔˈeh ראה see וַ wa וְ and יִּפְקַ֤ח yyifqˈaḥ פקח open יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] עֵינֵ֣י ʕênˈê עַיִן eye הַ ha הַ the נַּ֔עַר nnˈaʕar נַעַר boy וַ wa וְ and יַּ֗רְא yyˈar ראה see וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold הָ hā הַ the הָ֜ר hˈār הַר mountain מָלֵ֨א mālˌē מלא be full סוּסִ֥ים sûsˌîm סוּס horse וְ wᵊ וְ and רֶ֛כֶב rˈeḵev רֶכֶב chariot אֵ֖שׁ ʔˌēš אֵשׁ fire סְבִיבֹ֥ת sᵊvîvˌōṯ סָבִיב surrounding אֱלִישָֽׁע׃ ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
6:17. cumque orasset Heliseus ait Domine aperi oculos huius ut videat et aperuit Dominus oculos pueri et vidit et ecce mons plenus equorum et curruum igneorum in circuitu HeliseiAnd Eliseus prayed, and said: Lord, open his eyes, that he may see. And the Lord opened the eyes of the servant, and he saw: and behold, the mountain was fu]l of horses, and chariots of fire round about Eliseus.
17. And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha.
And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain [was] full of horses and chariots of fire round about Elisha:

6:17 И молился Елисей, и говорил: Господи! открой ему глаза, чтоб он увидел. И открыл Господь глаза слуге, и он увидел, и вот, вся гора наполнена конями и колесницами огненными кругом Елисея.
6:17
καὶ και and; even
προσεύξατο προσευχομαι pray
Ελισαιε ελισαιε and; even
εἶπεν επω say; speak
κύριε κυριος lord; master
διάνοιξον διανοιγω open thoroughly / wide
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
τοῦ ο the
παιδαρίου παιδαριον little boy
καὶ και and; even
ἰδέτω οραω view; see
καὶ και and; even
διήνοιξεν διανοιγω open thoroughly / wide
κύριος κυριος lord; master
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
καὶ και and; even
εἶδεν οραω view; see
καὶ και and; even
ἰδοὺ ιδου see!; here I am
τὸ ο the
ὄρος ορος mountain; mount
πλῆρες πληρης full
ἵππων ιππος horse
καὶ και and; even
ἅρμα αρμα chariot
πυρὸς πυρ fire
περικύκλῳ περικυκλω Elisaie; Elisee
6:17
וַ wa וְ and
יִּתְפַּלֵּ֤ל yyiṯpallˈēl פלל pray
אֱלִישָׁע֙ ʔᵉlîšˌāʕ אֱלִישָׁע Elisha
וַ wa וְ and
יֹּאמַ֔ר yyōmˈar אמר say
יְהוָ֕ה [yᵊhwˈāh] יְהוָה YHWH
פְּקַח־ pᵊqaḥ- פקח open
נָ֥א nˌā נָא yeah
אֶת־ ʔeṯ- אֵת [object marker]
עֵינָ֖יו ʕênˌāʸw עַיִן eye
וְ wᵊ וְ and
יִרְאֶ֑ה yirʔˈeh ראה see
וַ wa וְ and
יִּפְקַ֤ח yyifqˈaḥ פקח open
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
עֵינֵ֣י ʕênˈê עַיִן eye
הַ ha הַ the
נַּ֔עַר nnˈaʕar נַעַר boy
וַ wa וְ and
יַּ֗רְא yyˈar ראה see
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
הָ hā הַ the
הָ֜ר hˈār הַר mountain
מָלֵ֨א mālˌē מלא be full
סוּסִ֥ים sûsˌîm סוּס horse
וְ wᵊ וְ and
רֶ֛כֶב rˈeḵev רֶכֶב chariot
אֵ֖שׁ ʔˌēš אֵשׁ fire
סְבִיבֹ֥ת sᵊvîvˌōṯ סָבִיב surrounding
אֱלִישָֽׁע׃ ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
6:17. cumque orasset Heliseus ait Domine aperi oculos huius ut videat et aperuit Dominus oculos pueri et vidit et ecce mons plenus equorum et curruum igneorum in circuitu Helisei
And Eliseus prayed, and said: Lord, open his eyes, that he may see. And the Lord opened the eyes of the servant, and he saw: and behold, the mountain was fu]l of horses, and chariots of fire round about Eliseus.
17. And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:17: Lord - open his eyes - Where is heaven? Is it not above, beneath, around us? And were our eyes open as were those of the prophet's servant, we should see the heavenly host in all directions. The horses and chariots of fire were there, before the eyes of Elisha's servant were opened.
4 Kings (2 Kings) 6:18
Albert Barnes: Notes on the Bible - 1834
6:17: Open his eyes that he may see - Elisha's servant lacked the faith of his master. Elisha therefore prays that he may be given a vision of the spiritual world, and see, as if with the bodily eye, the angelic host (marginal references) which he himself knows to be present.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: prayed: Psa 91:15; Jam 5:16-18
open his eyes: Kg2 6:18-20; Psa 119:18; Isa 42:7; Act 26:18; Eph 1:18; Rev 3:7
full of horses: Kg2 2:11; Psa 34:7, Psa 68:17, Psa 91:11, Psa 104:3; Eze 1:13-16; Zac 1:8, Zac 6:1-7; Mat 26:53; Heb 1:14; Rev 19:11, Rev 19:14
Geneva 1599
And Elisha prayed, and said, LORD, I pray thee, open his eyes, (h) that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain [was] full of horses and chariots of fire round about Elisha.
(h) That he may behold how you have prepared an army to rescue us.
John Gill
And Elisha prayed, and said, Lord, I pray thee, open his eyes, that he may see,.... Not the eyes of his body, which were not shut nor blinded, but the eyes of his mind; or, in other words, grant him a vision, represented in so strong a light, as to remove his fears:
and the Lord opened the eyes of the young man, and he saw; he had a vision of angels:
and, behold, the mountain; on which the city was built, or one near it:
was full of horses and chariots of fire; angels in this form, as in 4Kings 2:11, and these were
round about Elisha; being round about the city where he was; or rather so in the vision it was represented to the young man, he saw his master surrounded with horses and chariots of fire, in the utmost safety.
John Wesley
He saw, &c. - Fire is both dreadful and devouring: that power which was engaged for Elisha, could both terrify and consume the assailants. Elijah gave a specimen of Divine justice, when he called for flames of fire on the heads of his persecutors to consume them. Elisha gives a specimen of Divine mercy, in heaping coals of fire on the heads of his persecutors to melt them.
Robert Jamieson, A. R. Fausset and David Brown
Elisha prayed, and said, Lord, I pray thee, open his eyes, that he may see--The invisible guard of angels that encompass and defend us (Ps 34:7). The opening of the eyes, which Elisha prayed for, were those of the Spirit, not of the body--the eye of faith sees the reality of the divine presence and protection where all is vacancy or darkness to the ordinary eye. The horses and chariots were symbols of the divine power (see on 4Kings 2:12); and their fiery nature denoted their supernatural origin; for fire, the most ethereal of earthly elements, is the most appropriate symbol of the Godhead [KEIL].
6:186:18: եւ իջին առ նա։ Եւ եկաց յաղօթս Եղիսեէ առ Տէր՝ եւ ասէ. Հա՛ր զազգդ զայդ շլացութեամբ։ Եւ եհար զնոսա շլացութեամբ ըստ բանին Եղիսեի։
18 Եղիսէէն սկսեց աղօթել Տիրոջն՝ ասելով. «Հարուածի՛ր այս ազգին, որ շիլ դառնայ»: Եւ Տէրը, ինչպէս ասել էր Եղիսէէն, հարուածեց նրանց ու շիլ դարձրեց:
18 Երբ անոնք Եղիսէի քով իջան՝ Եղիսէ Տէրոջը աղօթք ըրաւ ու ըսաւ. «Կ’աղաչեմ, այս ազգը կուրութեամբ զարկ»։ Տէրը զանոնք կուրութեամբ զարկաւ Եղիսէի խօսքին համեմատ։
Եւ իջին առ նա. եւ եկաց յաղօթս Եղիսէ առ Տէր եւ ասէ. Հար զազգդ զայդ շլացութեամբ: Եւ եհար զնոսա շլացութեամբ ըստ բանին Եղիսէի:

6:18: եւ իջին առ նա։ Եւ եկաց յաղօթս Եղիսեէ առ Տէր՝ եւ ասէ. Հա՛ր զազգդ զայդ շլացութեամբ։ Եւ եհար զնոսա շլացութեամբ ըստ բանին Եղիսեի։
18 Եղիսէէն սկսեց աղօթել Տիրոջն՝ ասելով. «Հարուածի՛ր այս ազգին, որ շիլ դառնայ»: Եւ Տէրը, ինչպէս ասել էր Եղիսէէն, հարուածեց նրանց ու շիլ դարձրեց:
18 Երբ անոնք Եղիսէի քով իջան՝ Եղիսէ Տէրոջը աղօթք ըրաւ ու ըսաւ. «Կ’աղաչեմ, այս ազգը կուրութեամբ զարկ»։ Տէրը զանոնք կուրութեամբ զարկաւ Եղիսէի խօսքին համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
6:186:18 Когда пошли к нему Сирияне, Елисей помолился Господу и сказал: порази их слепотою. И Он поразил их слепотою по слову Елисея.
6:18 καὶ και and; even κατέβησαν καταβαινω step down; descend πρὸς προς to; toward αὐτόν αυτος he; him καὶ και and; even προσηύξατο προσευχομαι pray Ελισαιε ελισαιε to; toward κύριον κυριος lord; master καὶ και and; even εἶπεν επω say; speak πάταξον πατασσω pat; impact δὴ δη in fact τοῦτο ουτος this; he τὸ ο the ἔθνος εθνος nation; caste ἀορασίᾳ αορασια and; even ἐπάταξεν πατασσω pat; impact αὐτοὺς αυτος he; him ἀορασίᾳ αορασια down; by τὸ ο the ῥῆμα ρημα statement; phrase Ελισαιε ελισαιε Elisaie; Elisee
6:18 וַ wa וְ and יֵּרְדוּ֮ yyērᵊḏˈû ירד descend אֵלָיו֒ ʔēlāʸw אֶל to וַ wa וְ and יִּתְפַּלֵּ֨ל yyiṯpallˌēl פלל pray אֱלִישָׁ֤ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha אֶל־ ʔel- אֶל to יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יֹּאמַ֔ר yyōmˈar אמר say הַךְ־ haḵ- נכה strike נָ֥א nˌā נָא yeah אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גֹּוי־ ggôy- גֹּוי people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this בַּ ba בְּ in † הַ the סַּנְוֵרִ֑ים ssanwērˈîm סַנְוֵרִים blindness וַ wa וְ and יַּכֵּ֥ם yyakkˌēm נכה strike בַּ ba בְּ in † הַ the סַּנְוֵרִ֖ים ssanwērˌîm סַנְוֵרִים blindness כִּ ki כְּ as דְבַ֥ר ḏᵊvˌar דָּבָר word אֱלִישָֽׁע׃ ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
6:18. hostes vero descenderunt ad eum porro Heliseus oravit Dominum dicens percute obsecro gentem hanc caecitate percussitque eos Dominus ne viderent iuxta verbum HeliseiAnd the enemies came down to him: but Eliseus prayed to the Lord, saying: Strike, I beseech thee, this people with blindness: and the Lord struck them with blindness, according to the word of Eliseus.
18. And when they came down to him, Elisha prayed unto the LORD, and said, Smite this people, I pray thee, with blindness. And he smote them with blindness according to the word of Elisha.
And when they came down to him, Elisha prayed unto the LORD, and said, Smite this people, I pray thee, with blindness. And he smote them with blindness according to the word of Elisha:

6:18 Когда пошли к нему Сирияне, Елисей помолился Господу и сказал: порази их слепотою. И Он поразил их слепотою по слову Елисея.
6:18
καὶ και and; even
κατέβησαν καταβαινω step down; descend
πρὸς προς to; toward
αὐτόν αυτος he; him
καὶ και and; even
προσηύξατο προσευχομαι pray
Ελισαιε ελισαιε to; toward
κύριον κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
πάταξον πατασσω pat; impact
δὴ δη in fact
τοῦτο ουτος this; he
τὸ ο the
ἔθνος εθνος nation; caste
ἀορασίᾳ αορασια and; even
ἐπάταξεν πατασσω pat; impact
αὐτοὺς αυτος he; him
ἀορασίᾳ αορασια down; by
τὸ ο the
ῥῆμα ρημα statement; phrase
Ελισαιε ελισαιε Elisaie; Elisee
6:18
וַ wa וְ and
יֵּרְדוּ֮ yyērᵊḏˈû ירד descend
אֵלָיו֒ ʔēlāʸw אֶל to
וַ wa וְ and
יִּתְפַּלֵּ֨ל yyiṯpallˌēl פלל pray
אֱלִישָׁ֤ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
אֶל־ ʔel- אֶל to
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
יֹּאמַ֔ר yyōmˈar אמר say
הַךְ־ haḵ- נכה strike
נָ֥א nˌā נָא yeah
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גֹּוי־ ggôy- גֹּוי people
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
בַּ ba בְּ in
† הַ the
סַּנְוֵרִ֑ים ssanwērˈîm סַנְוֵרִים blindness
וַ wa וְ and
יַּכֵּ֥ם yyakkˌēm נכה strike
בַּ ba בְּ in
† הַ the
סַּנְוֵרִ֖ים ssanwērˌîm סַנְוֵרִים blindness
כִּ ki כְּ as
דְבַ֥ר ḏᵊvˌar דָּבָר word
אֱלִישָֽׁע׃ ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
6:18. hostes vero descenderunt ad eum porro Heliseus oravit Dominum dicens percute obsecro gentem hanc caecitate percussitque eos Dominus ne viderent iuxta verbum Helisei
And the enemies came down to him: but Eliseus prayed to the Lord, saying: Strike, I beseech thee, this people with blindness: and the Lord struck them with blindness, according to the word of Eliseus.
18. And when they came down to him, Elisha prayed unto the LORD, and said, Smite this people, I pray thee, with blindness. And he smote them with blindness according to the word of Elisha.
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Adam Clarke: Commentary on the Bible - 1831
6:18: Smite this people - with blindness - Confound their sight so that they may not know what they see, and so mistake one place for another.
4 Kings (2 Kings) 6:19
Albert Barnes: Notes on the Bible - 1834
6:18: They came down to him - The Syrians, who had been encamped on rising ground opposite the hill of Dothan, now descended and drew near to the city.
The blindness with which they were smitten was not real - blindness actual loss of sight - but a state of illusion in which a man sees things otherwise than as they are (compare Kg2 6:20).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:18: Smite this people: Confound their sight, so that they may not know what they see; and so mistake one place for another. The word sanverim, rendered blindness, occurs only here and in Gen 19:11 (see note). Deu 28:28; Job 5:14; Zac 12:4; Joh 9:39, Joh 12:40; Act 13:11; Rom 11:7
Carl Friedrich Keil and Franz Delitzsch

When the enemy came down to Elisha, he prayed to the Lord that He would smite them with blindness; and when this took place according to his word, he said to them, This is not the way and this is not the city; follow me, and I will lead you to the man whom ye are seeking; and led them to Samaria, which was about four hours' distance from Dothan, where their eyes were opened at Elisha's prayer, so that they saw where they had been led. אליו ויּרדוּ cannot be understood as referring to Elisha and his servant, who went down to the Syrian army, as J. H. Mich., Budd., F. v. Meyer, and Thenius, who wants to alter אליו into אליהם, suppose, but must refer to the Syrians, who went down to the prophet, as is evident from what followed. For the assumption that the Syrians had stationed themselves below and round the mountain on which Dothan stood, and therefore would have had to come up to Elisha, need not occasion an unnatural interpretation of the words. It is true that Dothan stands upon an isolated hill in the midst of the plain; but on the eastern side it is enclosed by a ranger of hills, which project into the plain (see V. de Velde, R. i. p. 273). The Syrians who had been sent against Elisha had posted themselves on this range of hills, and thence they came down towards the town of Dothan, which stood on the hill, whilst Elisha went out of the town to meet them. It is true that Elisha's going out is not expressly mentioned, but in 4Kings 6:19 it is clearly presupposed. סנורים is mental blindness here, as in the similar case mentioned in Gen 19:11, that is to say, a state of blindness in which, though a man has eyes that can see, he does not see correctly. Elisha's untruthful statement, "this is not the way," etc., is to be judged in the same manner as every other ruse de guerre, by which the enemy is deceived.
Geneva 1599
And when (i) they came down to him, Elisha prayed unto the LORD, and said, Smite this people, I pray thee, with blindness. And he smote them with blindness according to the word of Elisha.
(i) Meaning the Syrians his enemies, who came down thinking themselves sure of him.
John Gill
And when they came down to him,.... The Syrian army, from the hill on which they were first seen, who came down from thence to the bottom of the hill on which the city stood; and whither Elisha came out, in order both to meet them, and proceed on his journey to Samaria:
Elisha prayed unto the Lord, and said, smite this people, I pray thee, with blindness; or "blindnesses" (g); with great blindness, such as the men of Sodom were smitten with; the same word is here used as of them, Gen 19:11.
and he smote them with blindness, according to the word of Elisha; not in such manner that they could discern no object, for then they could not have followed Elisha; but their sight was so altered, that they knew not the objects they saw; they appeared quite otherwise to them than they were; they saw the city, but knew it not to be the same, and Elisha, but knew him not to be the man of God, though they might have some in the host that knew him personally.
(g) "in caecitatibus", Pagninus, Montanus, &c.
Robert Jamieson, A. R. Fausset and David Brown
HIS ARMY SMITTEN WITH BLINDNESS. (4Kings 6:18-23)
Smite this people, I pray thee, with blindness--not a total and material blindness, for then they could not have followed him, but a mental hallucination (see Gen 19:11) so that they did not perceive or recognize him to be the object of their search.
6:196:19: Եւ ասէ ցնոսա Եղիսեէ. Ո՛չ այս ճանապարհ է՝ եւ ո՛չ այս քաղաք. եկա՛յք զկնի իմ եւ տարայց զձեզ առ այրն զոր խնդրէք։ Եւ տարա՛ւ զնոսա ՚ի Սամարիա։
19 Եղիսէէն ասաց թշնամու զօրքին. «Այս չէ ճանապարհը, եւ այս չէ քաղաքը, եկէ՛ք իմ յետեւից, եւ ես ձեզ կը տանեմ այն մարդու մօտ, որին փնտռում էք»: Նա տարաւ նրանց Սամարիա, եւ երբ մտաւ Սամարիա, ասաց Եղիսէէն. «Տէ՜ր, բա՛ց նրանց աչքերը, որ տեսնեն»:
19 Այն ատեն Եղիսէ անոնց ըսաւ. «Ճամբան այս չէ ու քաղաքը ասիկա չէ, ետեւէս եկէք, որպէս զի ձեզ ձեր փնտռած մարդուն տանիմ» եւ զանոնք Սամարիա տարաւ։
Եւ ասէ ցնոսա Եղիսէ. Ոչ այս ճանապարհ է եւ ոչ այս քաղաք. եկայք զկնի իմ եւ տարայց զձեզ առ այրն զոր խնդրէք: Եւ տարաւ զնոսա ի Սամարիա:

6:19: Եւ ասէ ցնոսա Եղիսեէ. Ո՛չ այս ճանապարհ է՝ եւ ո՛չ այս քաղաք. եկա՛յք զկնի իմ եւ տարայց զձեզ առ այրն զոր խնդրէք։ Եւ տարա՛ւ զնոսա ՚ի Սամարիա։
19 Եղիսէէն ասաց թշնամու զօրքին. «Այս չէ ճանապարհը, եւ այս չէ քաղաքը, եկէ՛ք իմ յետեւից, եւ ես ձեզ կը տանեմ այն մարդու մօտ, որին փնտռում էք»: Նա տարաւ նրանց Սամարիա, եւ երբ մտաւ Սամարիա, ասաց Եղիսէէն. «Տէ՜ր, բա՛ց նրանց աչքերը, որ տեսնեն»:
19 Այն ատեն Եղիսէ անոնց ըսաւ. «Ճամբան այս չէ ու քաղաքը ասիկա չէ, ետեւէս եկէք, որպէս զի ձեզ ձեր փնտռած մարդուն տանիմ» եւ զանոնք Սամարիա տարաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:196:19 И сказал им Елисей: это не та дорога и не тот город; идите за мною, и я провожу вас к тому человеку, которого вы ищете. И привел их в Самарию.
6:19 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτοὺς αυτος he; him Ελισαιε ελισαιε not αὕτη ουτος this; he ἡ ο the πόλις πολις city καὶ και and; even αὕτη ουτος this; he ἡ ο the ὁδός οδος way; journey δεῦτε δευτε come on ὀπίσω οπισω in back; after μου μου of me; mine καὶ και and; even ἀπάξω απαγω lead off; lead away ὑμᾶς υμας you πρὸς προς to; toward τὸν ο the ἄνδρα ανηρ man; husband ὃν ος who; what ζητεῖτε ζητεω seek; desire καὶ και and; even ἀπήγαγεν απαγω lead off; lead away αὐτοὺς αυτος he; him εἰς εις into; for Σαμάρειαν σαμαρεια Samareia; Samaria
6:19 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֲלֵהֶ֜ם ʔᵃlēhˈem אֶל to אֱלִישָׁ֗ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha לֹ֣א lˈō לֹא not זֶ֣ה zˈeh זֶה this הַ ha הַ the דֶּרֶךְ֮ ddereḵ דֶּרֶךְ way וְ wᵊ וְ and לֹ֣א lˈō לֹא not זֹ֣ה zˈō זֹה this הָ hā הַ the עִיר֒ ʕîr עִיר town לְכ֣וּ lᵊḵˈû הלך walk אַחֲרַ֔י ʔaḥᵃrˈay אַחַר after וְ wᵊ וְ and אֹולִ֣יכָה ʔôlˈîḵā הלך walk אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] אֶל־ ʔel- אֶל to הָ hā הַ the אִ֖ישׁ ʔˌîš אִישׁ man אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תְּבַקֵּשׁ֑וּן tᵊvaqqēšˈûn בקשׁ seek וַ wa וְ and יֹּ֥לֶךְ yyˌōleḵ הלך walk אֹותָ֖ם ʔôṯˌām אֵת [object marker] שֹׁמְרֹֽונָה׃ šōmᵊrˈônā שֹׁמְרֹון Samaria
6:19. dixit autem ad eos Heliseus non est haec via nec ista est civitas sequimini me et ostendam vobis virum quem quaeritis duxit ergo eos in SamariamAnd Eliseus said to them: This is not the way, neither is this the city: follow me, and I will shew you the man whom you seek. So he led them into Samaria.
19. And Elisha said unto them, This is not the way, neither is this the city: follow me, and I will bring you to the man whom ye seek. And he led them to Samaria.
And Elisha said unto them, This [is] not the way, neither [is] this the city: follow me, and I will bring you to the man whom ye seek. But he led them to Samaria:

6:19 И сказал им Елисей: это не та дорога и не тот город; идите за мною, и я провожу вас к тому человеку, которого вы ищете. И привел их в Самарию.
6:19
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
Ελισαιε ελισαιε not
αὕτη ουτος this; he
ἡ ο the
πόλις πολις city
καὶ και and; even
αὕτη ουτος this; he
ἡ ο the
ὁδός οδος way; journey
δεῦτε δευτε come on
ὀπίσω οπισω in back; after
μου μου of me; mine
καὶ και and; even
ἀπάξω απαγω lead off; lead away
ὑμᾶς υμας you
πρὸς προς to; toward
τὸν ο the
ἄνδρα ανηρ man; husband
ὃν ος who; what
ζητεῖτε ζητεω seek; desire
καὶ και and; even
ἀπήγαγεν απαγω lead off; lead away
αὐτοὺς αυτος he; him
εἰς εις into; for
Σαμάρειαν σαμαρεια Samareia; Samaria
6:19
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֲלֵהֶ֜ם ʔᵃlēhˈem אֶל to
אֱלִישָׁ֗ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
לֹ֣א lˈō לֹא not
זֶ֣ה zˈeh זֶה this
הַ ha הַ the
דֶּרֶךְ֮ ddereḵ דֶּרֶךְ way
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
זֹ֣ה zˈō זֹה this
הָ hā הַ the
עִיר֒ ʕîr עִיר town
לְכ֣וּ lᵊḵˈû הלך walk
אַחֲרַ֔י ʔaḥᵃrˈay אַחַר after
וְ wᵊ וְ and
אֹולִ֣יכָה ʔôlˈîḵā הלך walk
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
אֶל־ ʔel- אֶל to
הָ hā הַ the
אִ֖ישׁ ʔˌîš אִישׁ man
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תְּבַקֵּשׁ֑וּן tᵊvaqqēšˈûn בקשׁ seek
וַ wa וְ and
יֹּ֥לֶךְ yyˌōleḵ הלך walk
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
שֹׁמְרֹֽונָה׃ šōmᵊrˈônā שֹׁמְרֹון Samaria
6:19. dixit autem ad eos Heliseus non est haec via nec ista est civitas sequimini me et ostendam vobis virum quem quaeritis duxit ergo eos in Samariam
And Eliseus said to them: This is not the way, neither is this the city: follow me, and I will shew you the man whom you seek. So he led them into Samaria.
19. And Elisha said unto them, This is not the way, neither is this the city: follow me, and I will bring you to the man whom ye seek. And he led them to Samaria.
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jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:19: I will bring you to the man whom ye seek - And he did so; he was their guide to Samaria, and showed himself to them fully in that city.
4 Kings (2 Kings) 6:20
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:19: follow me: Heb. come ye after me, Mat 16:24; Mar 8:34; Luk 9:23
I will bring: Sa2 16:18, Sa2 16:19; Luk 24:16
Geneva 1599
And Elisha said unto them, This [is] not the way, neither [is] this the city: follow me, and I will bring you to the man whom ye seek. But he led (k) them to Samaria.
(k) Thus he did being led by the Spirit of God, and not because he sought his own revenge, but only to set forth the glory of God.
John Gill
And Elisha said unto them, this is not the way, neither is this the city,.... Which is an answer to some questions of the Syrians; as, whether this was the way to find the prophet Elisha, and this the city in which he was to be found? and he answers most truly, though ambiguously, that the way they were in, and in which should they proceed, was not the way, nor this the city, in which he was to be found, because he was come out of it, and was going to Samaria:
follow me, and I will bring you to the man whom ye seek; as he did: but he led them to Samaria: whither he was going, they being still under that sort of blindness with which they were smitten; otherwise they would have known the country better than to have been led thither.
Robert Jamieson, A. R. Fausset and David Brown
This is not the way, neither is this the city--This statement is so far true that, as he had now left the place of his residence, they would not have got him by that road. But the ambiguity of his language was purposely framed to deceive them; and yet the deception must be viewed in the light of a stratagem, which has always been deemed lawful in war.
he led them to Samaria--When they were arrived in the midst of the capital, their eyes, at Elisha's request, were opened, and they then became aware of their defenseless condition, for Jehoram had received private premonition of their arrival. The king, so far from being allowed to slay the enemies who were thus unconsciously put in his power, was recommended to entertain them with liberal hospitality and then dismiss them to their own country. This was humane advice; it was contrary to the usage of war to put war captives to death in cold blood, even when taken by the point of the sword, much more those whom the miraculous power and providence of God had unexpectedly placed at his disposal. In such circumstances, kind and hospitable treatment was every way more becoming in itself, and would be productive of the best effects. It would redound to the credit of the true religion, which inspired such an excellent spirit into its professors; and it would not only prevent the future opposition of the Syrians but make them stand in awe of a people who, they had seen, were so remarkably protected by a prophet of the Lord. The latter clause of 4Kings 6:23 shows that these salutary effects were fully realized. A moral conquest had been gained over the Syrians.
6:206:20: Եւ եղեւ իբրեւ եմուտ ՚ի Սամարիա, ասէ Եղիսեէ. Բա՛ց Տէր զաչս նոցա՝ եւ տեսցեն։ Եւ եբաց Տէր զաչս նոցա եւ տեսին. եւ ահա էին ՚ի մէջ Սամարիայ[3827]։ [3827] Ոմանք. Բա՛ց Տէր զաչս սոցա. կամ՝ դոցա։
20 Եւ Տէրը բացեց նրանց աչքերը, ու տեսան, որ իրենք Սամարիայի մէջ են:
20 Ու երբ Սամարիա եկան, Եղիսէ ըսաւ. «Ո՛վ Տէր, ասոնց աչքերը բաց, որպէս զի տեսնեն»։ Տէրը անոնց աչքերը բացաւ ու տեսան եւ ահա Սամարիայի մէջ էին։
Եւ եղեւ իբրեւ եմուտ ի Սամարիա, ասէ Եղիսէ. Բաց, Տէր, զաչս նոցա եւ տեսցեն: Եւ եբաց Տէր զաչս նոցա եւ տեսին, եւ ահա էին ի մէջ Սամարիայ:

6:20: Եւ եղեւ իբրեւ եմուտ ՚ի Սամարիա, ասէ Եղիսեէ. Բա՛ց Տէր զաչս նոցա՝ եւ տեսցեն։ Եւ եբաց Տէր զաչս նոցա եւ տեսին. եւ ահա էին ՚ի մէջ Սամարիայ[3827]։
[3827] Ոմանք. Բա՛ց Տէր զաչս սոցա. կամ՝ դոցա։
20 Եւ Տէրը բացեց նրանց աչքերը, ու տեսան, որ իրենք Սամարիայի մէջ են:
20 Ու երբ Սամարիա եկան, Եղիսէ ըսաւ. «Ո՛վ Տէր, ասոնց աչքերը բաց, որպէս զի տեսնեն»։ Տէրը անոնց աչքերը բացաւ ու տեսան եւ ահա Սամարիայի մէջ էին։
zohrab-1805▾ eastern-1994▾ western am▾
6:206:20 Когда они пришли в Самарию, Елисей сказал: Господи! открой глаза им, чтобы они видели. И открыл Господь глаза их, и увидели, что они в средине Самарии.
6:20 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how εἰσῆλθον εισερχομαι enter; go in εἰς εις into; for Σαμάρειαν σαμαρεια Samareia; Samaria καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε open up δή δη in fact κύριε κυριος lord; master τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτῶν αυτος he; him καὶ και and; even ἰδέτωσαν οραω view; see καὶ και and; even διήνοιξεν διανοιγω open thoroughly / wide κύριος κυριος lord; master τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτῶν αυτος he; him καὶ και and; even εἶδον οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am ἦσαν ειμι be ἐν εν in μέσῳ μεσος in the midst; in the middle Σαμαρείας σαμαρεια Samareia; Samaria
6:20 וַ wa וְ and יְהִי֮ yᵊhˈî היה be כְּ kᵊ כְּ as בֹאָ֣ם vōʔˈām בוא come שֹׁמְרֹון֒ šōmᵊrôn שֹׁמְרֹון Samaria וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֱלִישָׁ֔ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha יְהוָ֕ה [yᵊhwˈāh] יְהוָה YHWH פְּקַ֥ח pᵊqˌaḥ פקח open אֶת־ ʔeṯ- אֵת [object marker] עֵינֵֽי־ ʕênˈê- עַיִן eye אֵ֖לֶּה ʔˌēlleh אֵלֶּה these וְ wᵊ וְ and יִרְא֑וּ yirʔˈû ראה see וַ wa וְ and יִּפְקַ֤ח yyifqˈaḥ פקח open יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] עֵ֣ינֵיהֶ֔ם ʕˈênêhˈem עַיִן eye וַ wa וְ and יִּרְא֕וּ yyirʔˈû ראה see וְ wᵊ וְ and הִנֵּ֖ה hinnˌē הִנֵּה behold בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst שֹׁמְרֹֽון׃ šōmᵊrˈôn שֹׁמְרֹון Samaria
6:20. cumque ingressi fuissent in Samaria dixit Heliseus Domine aperi oculos istorum ut videant aperuitque Dominus oculos eorum et viderunt esse se in medio SamariaeAnd when they were come into Samaria, Eliseus said: Lord, open the eyes of these men, that they may see. And the Lord opened their eyes, and they saw themselves to be in the midst of Samaria.
20. And it came to pass, when they were come into Samaria, that Elisha said, LORD, open the eyes of these men, that they may see. And the LORD opened their eyes, and they saw; and, behold, they were in the midst of Samaria.
And it came to pass, when they were come into Samaria, that Elisha said, LORD, open the eyes of these [men], that they may see. And the LORD opened their eyes, and they saw; and, behold, [they were] in the midst of Samaria:

6:20 Когда они пришли в Самарию, Елисей сказал: Господи! открой глаза им, чтобы они видели. И открыл Господь глаза их, и увидели, что они в средине Самарии.
6:20
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
εἰσῆλθον εισερχομαι enter; go in
εἰς εις into; for
Σαμάρειαν σαμαρεια Samareia; Samaria
καὶ και and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε open up
δή δη in fact
κύριε κυριος lord; master
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτῶν αυτος he; him
καὶ και and; even
ἰδέτωσαν οραω view; see
καὶ και and; even
διήνοιξεν διανοιγω open thoroughly / wide
κύριος κυριος lord; master
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτῶν αυτος he; him
καὶ και and; even
εἶδον οραω view; see
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἦσαν ειμι be
ἐν εν in
μέσῳ μεσος in the midst; in the middle
Σαμαρείας σαμαρεια Samareia; Samaria
6:20
וַ wa וְ and
יְהִי֮ yᵊhˈî היה be
כְּ kᵊ כְּ as
בֹאָ֣ם vōʔˈām בוא come
שֹׁמְרֹון֒ šōmᵊrôn שֹׁמְרֹון Samaria
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֱלִישָׁ֔ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
יְהוָ֕ה [yᵊhwˈāh] יְהוָה YHWH
פְּקַ֥ח pᵊqˌaḥ פקח open
אֶת־ ʔeṯ- אֵת [object marker]
עֵינֵֽי־ ʕênˈê- עַיִן eye
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
וְ wᵊ וְ and
יִרְא֑וּ yirʔˈû ראה see
וַ wa וְ and
יִּפְקַ֤ח yyifqˈaḥ פקח open
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
עֵ֣ינֵיהֶ֔ם ʕˈênêhˈem עַיִן eye
וַ wa וְ and
יִּרְא֕וּ yyirʔˈû ראה see
וְ wᵊ וְ and
הִנֵּ֖ה hinnˌē הִנֵּה behold
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
שֹׁמְרֹֽון׃ šōmᵊrˈôn שֹׁמְרֹון Samaria
6:20. cumque ingressi fuissent in Samaria dixit Heliseus Domine aperi oculos istorum ut videant aperuitque Dominus oculos eorum et viderunt esse se in medio Samariae
And when they were come into Samaria, Eliseus said: Lord, open the eyes of these men, that they may see. And the Lord opened their eyes, and they saw themselves to be in the midst of Samaria.
20. And it came to pass, when they were come into Samaria, that Elisha said, LORD, open the eyes of these men, that they may see. And the LORD opened their eyes, and they saw; and, behold, they were in the midst of Samaria.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:20: Open the eyes of these men - Take away their confusion of vision, that they may discern things as they are, and distinguish where they are.
4 Kings (2 Kings) 6:21
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:20: open the eyes: Kg2 6:17; Luk 24:31
opened: Jdg 20:40-42; Luk 16:23
John Gill
And it came to pass, when they were come into Samaria, that Elisha said, Lord, open the eyes of these men, that they may see,.... So as to know where they were:
and the Lord opened their eyes, and they saw, and, behold, they were in the midst of Samaria; the gates being thrown open for them, and they led into the very heart of the city; for, no doubt, Elisha sent his servant before, to acquaint the king of Israel with what he was doing; who got a sufficient number of armed men to enclose them, and fall upon them, when put into his hands, as appears by what follows.
6:216:21: Իբրեւ ետես զնոսա արքայն Իսրայէլի, ասէ ցԵղիսեէ, եթէ հարկանելով հարի՞ց զդոսա հայր։
21 Երբ Իսրայէլի արքան տեսաւ նրանց, ասաց Եղիսէէին. «Սպանե՞մ սրանց, հա՛յր իմ»:
21 Իսրայէլի թագաւորը զանոնք տեսնելով՝ Եղիսէին ըսաւ. «Ո՛վ հայր իմ, զարնե՞մ, զարնե՞մ»։
Իբրեւ ետես զնոսա արքայն Իսրայելի, ասէ ցԵղիսէ, եթէ` Հարկանելով հարի՞ց զդոսա, հայր:

6:21: Իբրեւ ետես զնոսա արքայն Իսրայէլի, ասէ ցԵղիսեէ, եթէ հարկանելով հարի՞ց զդոսա հայր։
21 Երբ Իսրայէլի արքան տեսաւ նրանց, ասաց Եղիսէէին. «Սպանե՞մ սրանց, հա՛յր իմ»:
21 Իսրայէլի թագաւորը զանոնք տեսնելով՝ Եղիսէին ըսաւ. «Ո՛վ հայր իմ, զարնե՞մ, զարնե՞մ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:216:21 И сказал царь Израильский Елисею, увидев их: не избить ли их, отец мой?
6:21 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel ὡς ως.1 as; how εἶδεν οραω view; see αὐτούς αυτος he; him εἰ ει if; whether πατάξας πατασσω pat; impact πατάξω πατασσω pat; impact πάτερ πατηρ father
6:21 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to אֱלִישָׁ֔ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha כִּ ki כְּ as רְאֹתֹ֖ו rᵊʔōṯˌô ראה see אֹותָ֑ם ʔôṯˈām אֵת [object marker] הַ ha הֲ [interrogative] אַכֶּ֥ה ʔakkˌeh נכה strike אַכֶּ֖ה ʔakkˌeh נכה strike אָבִֽי׃ ʔāvˈî אָב father
6:21. dixitque rex Israhel ad Heliseum cum vidisset eos numquid percutiam eos pater miAnd the king of Israel said to Eliseus, when he saw them: My father, shall I kill them?
21. And the king of Israel said unto Elisha, when he saw them, My father; shall I smite them? shall I smite them?
And the king of Israel said unto Elisha, when he saw them, My father, shall I smite [them]? shall I smite:

6:21 И сказал царь Израильский Елисею, увидев их: не избить ли их, отец мой?
6:21
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
ὡς ως.1 as; how
εἶδεν οραω view; see
αὐτούς αυτος he; him
εἰ ει if; whether
πατάξας πατασσω pat; impact
πατάξω πατασσω pat; impact
πάτερ πατηρ father
6:21
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
אֱלִישָׁ֔ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
כִּ ki כְּ as
רְאֹתֹ֖ו rᵊʔōṯˌô ראה see
אֹותָ֑ם ʔôṯˈām אֵת [object marker]
הַ ha הֲ [interrogative]
אַכֶּ֥ה ʔakkˌeh נכה strike
אַכֶּ֖ה ʔakkˌeh נכה strike
אָבִֽי׃ ʔāvˈî אָב father
6:21. dixitque rex Israhel ad Heliseum cum vidisset eos numquid percutiam eos pater mi
And the king of Israel said to Eliseus, when he saw them: My father, shall I kill them?
21. And the king of Israel said unto Elisha, when he saw them, My father; shall I smite them? shall I smite them?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:21: My father, shall I smite - This was dastardly; the utmost he could have done with these men, when thus brought into his hand, was to make them prisoners of war.
4 Kings (2 Kings) 6:22
Albert Barnes: Notes on the Bible - 1834
6:21: My father - A term of respect used by Jehoram in his joy at seeing an army of Syrians delivered up to him by the prophet. That the king's character was not changed appears from Kg2 6:31-32.
Shall I smite them? shall I smite them? - The repetition of the words mean, "Shall I utterly smite them?" Compare similar repetitions with similar meanings in Gen 22:17; Luk 22:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:21: My father: This was dastardly. the utmost he ought to have done with these men, when thus brought into his hand, was to make them prisoners of war. Kg2 2:12, Kg2 5:13, Kg2 8:9, Kg2 13:14
shall: Sa1 24:4, Sa1 24:19, Sa1 26:8; Luk 9:54-56, Luk 22:49
Carl Friedrich Keil and Franz Delitzsch

Elisha forbade king Joram to slay the enemy that he had brought to him, because he had not taken them prisoners in war, and recommended him to treat them hospitably and then let them return to their lord. The object of the miracle would have been frustrated if the Syrians had been slain. For the intention was to show the Syrians that they had to do with a prophet of the true God, against whom no human power could be of any avail, that they might learn to fear the almighty God. Even when regarded from a political point of view, the prophet's advice was more likely to ensure peace than the king's proposal, as the result of 4Kings 6:23 clearly shows. The Syrians did not venture any more to invade the land of Israel with flying parties, from fear of the obvious protection of Israel by its God; though this did not preclude a regular war, like that related in the following account. For אבי see the Comm. on 4Kings 5:13. וגו שׁבית האשׁר: "art thou accustomed to slay that which thou hast taken captive with sword and bow?" i.e., since thou dost not even slay those whom thou hast made prisoners in open battle, how wouldst thou venture to put these to death? כּרה להם יכרה, he prepared them a meal. כּרה is a denom. from כּרה, a meal, so called from the union of several persons, like coena from κοινή (vid., Dietr. on Ges. Lex. s. v. כרה).
Geneva 1599
And the king of Israel said unto Elisha, when he saw them, (l) My father, shall I smite [them]? shall I smite [them]?
(l) The wicked use reverent and grave words toward the servants of God, when they think to have any blessing from them, though in their heart they cannot abide them.
John Gill
And the king of Israel said unto Elisha, when he saw them,.... The Syrian army thus in his hands:
my father, shall I smite them? shall I smite them? he speaks with great reverence and respect to the prophet, whom at other times he neglected and despised; and the repetition of his words shows the eagerness of his mind to fall upon his enemy when they where at a disadvantage.
6:226:22: Եւ ասէ. Մի՛ հարկաներ, բայց եթէ զա՛յնոսիկ զոր գերեսցես սրով քով, եւ աղեղամբ քով հարկանիցես. դի՛ր հաց եւ ջուր առաջի դոցա, եւ կերիցեն եւ արբցեն, եւ երթիցեն առ տէր իւրեանց[3828]։ [3828] Ոմանք. Եւ ասէ Եղիսէէ. Մի՛ հարկ՛՛... զոր գրեսցես սրով։
22 Եղիսէէն ասաց. «Մի՛ սպանիր: Սպանել կարող ես նրանց, որոնց քո սրով ու աղեղով ես գերի վերցրել: Նրանց առջեւ հաց ու ջուր դի՛ր. թող ուտեն ու խմեն: Արձակի՛ր նրանց, թող գնան իրենց տիրոջ մօտ»:
22 Անիկա ըսաւ. «Մի՛ զարներ. միթէ քու սրովդ ու աղեղովդ գերի բռնածներդ կը զարնե՞ս. անոնց առջեւ հաց ու ջուր դիր, որպէս զի ուտեն, խմեն ու իրենց տիրոջը երթան»։
Եւ ասէ. Մի՛ հարկաներ, [80]բայց եթէ զայնոսիկ զոր գերեսցես սրով քով եւ աղեղամբ քով` հարկանիցես``. դիր հաց եւ ջուր առաջի դոցա, եւ կերիցեն եւ արբցեն եւ երթիցեն առ տէր իւրեանց:

6:22: Եւ ասէ. Մի՛ հարկաներ, բայց եթէ զա՛յնոսիկ զոր գերեսցես սրով քով, եւ աղեղամբ քով հարկանիցես. դի՛ր հաց եւ ջուր առաջի դոցա, եւ կերիցեն եւ արբցեն, եւ երթիցեն առ տէր իւրեանց[3828]։
[3828] Ոմանք. Եւ ասէ Եղիսէէ. Մի՛ հարկ՛՛... զոր գրեսցես սրով։
22 Եղիսէէն ասաց. «Մի՛ սպանիր: Սպանել կարող ես նրանց, որոնց քո սրով ու աղեղով ես գերի վերցրել: Նրանց առջեւ հաց ու ջուր դի՛ր. թող ուտեն ու խմեն: Արձակի՛ր նրանց, թող գնան իրենց տիրոջ մօտ»:
22 Անիկա ըսաւ. «Մի՛ զարներ. միթէ քու սրովդ ու աղեղովդ գերի բռնածներդ կը զարնե՞ս. անոնց առջեւ հաց ու ջուր դիր, որպէս զի ուտեն, խմեն ու իրենց տիրոջը երթան»։
zohrab-1805▾ eastern-1994▾ western am▾
6:226:22 И сказал он: не убивай. Разве мечом твоим и луком твоим ты пленил их, чтобы убивать их? Предложи им хлеба и воды; пусть едят и пьют, и пойдут к государю своему.
6:22 καὶ και and; even εἶπεν επω say; speak οὐ ου not πατάξεις πατασσω pat; impact εἰ ει if; whether μὴ μη not οὓς ος who; what ᾐχμαλώτευσας αιχμαλωτευω capture ἐν εν in ῥομφαίᾳ ρομφαια broadsword σου σου of you; your καὶ και and; even τόξῳ τοξον bow σου σου of you; your σὺ συ you τύπτεις τυπτω strike; beat παράθες παρατιθημι pose; serve ἄρτους αρτος bread; loaves καὶ και and; even ὕδωρ υδωρ water ἐνώπιον ενωπιος in the face; facing αὐτῶν αυτος he; him καὶ και and; even φαγέτωσαν εσθιω eat; consume καὶ και and; even πιέτωσαν πινω drink καὶ και and; even ἀπελθέτωσαν απερχομαι go off; go away πρὸς προς to; toward τὸν ο the κύριον κυριος lord; master αὐτῶν αυτος he; him
6:22 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say לֹ֣א lˈō לֹא not תַכֶּ֔ה ṯakkˈeh נכה strike הַ ha הֲ [interrogative] אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁבִ֛יתָ šāvˈîṯā שׁבה take captive בְּ bᵊ בְּ in חַרְבְּךָ֥ ḥarbᵊḵˌā חֶרֶב dagger וּֽ ˈû וְ and בְ vᵊ בְּ in קַשְׁתְּךָ֖ qaštᵊḵˌā קֶשֶׁת bow אַתָּ֣ה ʔattˈā אַתָּה you מַכֶּ֑ה makkˈeh נכה strike שִׂים֩ śîm שׂים put לֶ֨חֶם lˌeḥem לֶחֶם bread וָ wā וְ and מַ֜יִם mˈayim מַיִם water לִ li לְ to פְנֵיהֶ֗ם fᵊnêhˈem פָּנֶה face וְ wᵊ וְ and יֹֽאכְלוּ֙ yˈōḵᵊlû אכל eat וְ wᵊ וְ and יִשְׁתּ֔וּ yištˈû שׁתה drink וְ wᵊ וְ and יֵלְכ֖וּ yēlᵊḵˌû הלך walk אֶל־ ʔel- אֶל to אֲדֹנֵיהֶֽם׃ ʔᵃḏōnêhˈem אָדֹון lord
6:22. at ille ait non percuties neque enim cepisti eos gladio et arcu tuo ut percutias pone panem et aquam coram eis ut comedant et bibant et vadant ad dominum suumAnd he said: Thou shalt not kill them: for thou didst not take them with thy sword, or thy bow, that thou mayst kill them: but set bread and water before them, that they may eat and drink, and go to their master.
22. And he answered, Thou shalt not smite them: wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow? set bread and water before them, that they may eat and drink, and go to their master.
And he answered, Thou shalt not smite [them]: wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow? set bread and water before them, that they may eat and drink, and go to their master:

6:22 И сказал он: не убивай. Разве мечом твоим и луком твоим ты пленил их, чтобы убивать их? Предложи им хлеба и воды; пусть едят и пьют, и пойдут к государю своему.
6:22
καὶ και and; even
εἶπεν επω say; speak
οὐ ου not
πατάξεις πατασσω pat; impact
εἰ ει if; whether
μὴ μη not
οὓς ος who; what
ᾐχμαλώτευσας αιχμαλωτευω capture
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
σου σου of you; your
καὶ και and; even
τόξῳ τοξον bow
σου σου of you; your
σὺ συ you
τύπτεις τυπτω strike; beat
παράθες παρατιθημι pose; serve
ἄρτους αρτος bread; loaves
καὶ και and; even
ὕδωρ υδωρ water
ἐνώπιον ενωπιος in the face; facing
αὐτῶν αυτος he; him
καὶ και and; even
φαγέτωσαν εσθιω eat; consume
καὶ και and; even
πιέτωσαν πινω drink
καὶ και and; even
ἀπελθέτωσαν απερχομαι go off; go away
πρὸς προς to; toward
τὸν ο the
κύριον κυριος lord; master
αὐτῶν αυτος he; him
6:22
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
לֹ֣א lˈō לֹא not
תַכֶּ֔ה ṯakkˈeh נכה strike
הַ ha הֲ [interrogative]
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁבִ֛יתָ šāvˈîṯā שׁבה take captive
בְּ bᵊ בְּ in
חַרְבְּךָ֥ ḥarbᵊḵˌā חֶרֶב dagger
וּֽ ˈû וְ and
בְ vᵊ בְּ in
קַשְׁתְּךָ֖ qaštᵊḵˌā קֶשֶׁת bow
אַתָּ֣ה ʔattˈā אַתָּה you
מַכֶּ֑ה makkˈeh נכה strike
שִׂים֩ śîm שׂים put
לֶ֨חֶם lˌeḥem לֶחֶם bread
וָ wā וְ and
מַ֜יִם mˈayim מַיִם water
לִ li לְ to
פְנֵיהֶ֗ם fᵊnêhˈem פָּנֶה face
וְ wᵊ וְ and
יֹֽאכְלוּ֙ yˈōḵᵊlû אכל eat
וְ wᵊ וְ and
יִשְׁתּ֔וּ yištˈû שׁתה drink
וְ wᵊ וְ and
יֵלְכ֖וּ yēlᵊḵˌû הלך walk
אֶל־ ʔel- אֶל to
אֲדֹנֵיהֶֽם׃ ʔᵃḏōnêhˈem אָדֹון lord
6:22. at ille ait non percuties neque enim cepisti eos gladio et arcu tuo ut percutias pone panem et aquam coram eis ut comedant et bibant et vadant ad dominum suum
And he said: Thou shalt not kill them: for thou didst not take them with thy sword, or thy bow, that thou mayst kill them: but set bread and water before them, that they may eat and drink, and go to their master.
22. And he answered, Thou shalt not smite them: wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow? set bread and water before them, that they may eat and drink, and go to their master.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:22: Whom thou hast taken captive - Those who in open battle either lay down their arms, or are surrounded, and have their retreat cut off, are entitled to their lives, much more those who are thus providentially put into thy hand, without having been in actual hostility against thee. Give them meat and drink, and send them home to their master, and let them thus know that thou fearest him not, and art incapable of doing an ungenerous or unmanly action.
4 Kings (2 Kings) 6:23
Albert Barnes: Notes on the Bible - 1834
6:22: Wouldest thou smite ... - It is doubtful whether this sentence is really interrogative. Others translate - "Smite those whom thou hast taken captive with thy sword," etc. A contrast is intended between ordinary captives - those made with the sword and bow - and these particular prisoners who have been given into the king's hand by God. The former, Jehoram is told, he may slay, if he pleases Deu 20:13, the latter, he is informed, he must not slay (compare the marginal reference).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:22: wouldest: Deu 20:11-16; Ch2 28:8-13
thy sword: Gen 48:22; Jos 24:12; Psa 44:6; Hos 1:7, Hos 2:18
set bread: Pro 25:21, Pro 25:22; Mat 5:44; Rom 12:20, Rom 12:21
John Gill
And he answered, thou shalt not smite them,.... For they were not his, but the prophet's captives, or rather the Lord's:
wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow? when soldiers are made prisoners of war, it is contrary to humanity, to the laws of nature and nations, to kill them in cold blood, and much more those who were taken not by his sword and bow, but by the power and providence of God:
set bread and water before them, that they may eat and drink, and go to their master; the king of Syria, and report the miracles wrought, and the good usage they met with, when in the hand of an enemy, fed and let go; which would be more to the glory of the God of Israel, and more agreeable to the character of a king of Israel, reckoned merciful, and more serviceable to the civil good of the land of Israel, as well as more to the honour of the prophet and true religion, see Rom 12:20.
John Wesley
Wouldest thou smite - It is against the laws of humanity, to kill captives, though thou thyself hast taken them with thy own sword and bow; which might seem to give thee some colour to destroy them; but much more unworthy will it be in cold blood to kill these, whom not thy arms, but God's providence hath put into thy hands. Set bread - Give them meat and drink, which may refresh and strengthen them for their journey. This was an action of singular piety and charity, in doing good to their enemies, which was much to the honour of the true religion; and of no less prudence, that hereby the hearts of the Syrians might be mollified towards the Israelites.
6:236:23: Եւ արկ առաջի նոցա խո՛տս, տակաւ մեծաւ եւ կերան եւ արբին. եւ արձակեաց զնոսա. եւ գնացին առ տէր իւրեանց. եւ ո՛չ եւս յաւելին մեկնակազէնքն Ասորւոց գա՛լ յերկիրն Իսրայէլի[3829]։[3829] Օրինակ մի. Առաջի նոցա խոստս տակաւ։ Ոմանք. Եւ ո՛չ եւս յաւելուին մեկն՛՛։
23 Նրանց առաջ առատ խոտ[71] դրեց: Նրանք կերան ու խմեցին: Արքան նրանց արձակեց, եւ նրանք գնացին իրենց տիրոջ մօտ: Ասորիների կողոպտիչ զօրքը այլեւս Իսրայէլի երկրի վրայ չյարձակուեց:[71] 71. Եբրայերէն՝ Նրանց համար մեծ խնջոյք սարքեց:
23 Անոնց մեծ կոչունք մը ըրաւ։ Կերան խմեցին։ Զանոնք ետ ղրկեց։ Անոնք իրենց տիրոջը գացին։ Ասորիներու գունդերը անգամ մըն ալ Իսրայէլի երկիրը չեկան։
Եւ [81]արկ առաջի նոցա խոտս տակաւ մեծաւ`` եւ կերան եւ արբին. եւ արձակեաց զնոսա, եւ գնացին առ տէր իւրեանց. եւ ոչ եւս յաւելին մեկնակազէնքն Ասորւոց գալ յերկիրն Իսրայելի:

6:23: Եւ արկ առաջի նոցա խո՛տս, տակաւ մեծաւ եւ կերան եւ արբին. եւ արձակեաց զնոսա. եւ գնացին առ տէր իւրեանց. եւ ո՛չ եւս յաւելին մեկնակազէնքն Ասորւոց գա՛լ յերկիրն Իսրայէլի[3829]։
[3829] Օրինակ մի. Առաջի նոցա խոստս տակաւ։ Ոմանք. Եւ ո՛չ եւս յաւելուին մեկն՛՛։
23 Նրանց առաջ առատ խոտ[71] դրեց: Նրանք կերան ու խմեցին: Արքան նրանց արձակեց, եւ նրանք գնացին իրենց տիրոջ մօտ: Ասորիների կողոպտիչ զօրքը այլեւս Իսրայէլի երկրի վրայ չյարձակուեց:
[71] 71. Եբրայերէն՝ Նրանց համար մեծ խնջոյք սարքեց:
23 Անոնց մեծ կոչունք մը ըրաւ։ Կերան խմեցին։ Զանոնք ետ ղրկեց։ Անոնք իրենց տիրոջը գացին։ Ասորիներու գունդերը անգամ մըն ալ Իսրայէլի երկիրը չեկան։
zohrab-1805▾ eastern-1994▾ western am▾
6:236:23 И приготовил им большой обед, и они ели и пили. И отпустил их, и пошли к государю своему. И не ходили более те полчища Сирийские в землю Израилеву.
6:23 καὶ και and; even παρέθηκεν παρατιθημι pose; serve αὐτοῖς αυτος he; him παράθεσιν παραθεσις great; loud καὶ και and; even ἔφαγον φαγω swallow; eat καὶ και and; even ἔπιον πινω drink καὶ και and; even ἀπέστειλεν αποστελλω send off / away αὐτούς αυτος he; him καὶ και and; even ἀπῆλθον απερχομαι go off; go away πρὸς προς to; toward τὸν ο the κύριον κυριος lord; master αὐτῶν αυτος he; him καὶ και and; even οὐ ου not προσέθεντο προστιθημι add; continue ἔτι ετι yet; still μονόζωνοι μονοζωνος Syria; Siria τοῦ ο the ἐλθεῖν ερχομαι come; go εἰς εις into; for γῆν γη earth; land Ισραηλ ισραηλ.1 Israel
6:23 וַ wa וְ and יִּכְרֶ֨ה yyiḵrˌeh כרה feast לָהֶ֜ם lāhˈem לְ to כֵּרָ֣ה kērˈā כֵּרָה feast גְדֹולָ֗ה ḡᵊḏôlˈā גָּדֹול great וַ wa וְ and יֹּֽאכְלוּ֙ yyˈōḵᵊlû אכל eat וַ wa וְ and יִּשְׁתּ֔וּ yyištˈû שׁתה drink וַֽ wˈa וְ and יְשַׁלְּחֵ֔ם yᵊšallᵊḥˈēm שׁלח send וַ wa וְ and יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk אֶל־ ʔel- אֶל to אֲדֹֽנֵיהֶ֑ם ʔᵃḏˈōnêhˈem אָדֹון lord וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָ֤סְפוּ yˈāsᵊfû יסף add עֹוד֙ ʕôḏ עֹוד duration גְּדוּדֵ֣י gᵊḏûḏˈê גְּדוּד band אֲרָ֔ם ʔᵃrˈām אֲרָם Aram לָ lā לְ to בֹ֖וא vˌô בוא come בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
6:23. adpositaque est eis ciborum magna praeparatio et comederunt et biberunt et dimisit eos abieruntque ad dominum suum et ultra non venerunt latrones Syriae in terram IsrahelAnd a great provision of meats was set before them, and they ate and drank; and he let them go: and they went away to their master: and the robbers of Syria came no more into the land of Israel.
23. And he prepared great provision for them: and when they had eaten and drunk, he sent them away, and they went to their master. And the bands of Syria came no more into the land of Israel.
And he prepared great provision for them: and when they had eaten and drunk, he sent them away, and they went to their master. So the bands of Syria came no more into the land of Israel:

6:23 И приготовил им большой обед, и они ели и пили. И отпустил их, и пошли к государю своему. И не ходили более те полчища Сирийские в землю Израилеву.
6:23
καὶ και and; even
παρέθηκεν παρατιθημι pose; serve
αὐτοῖς αυτος he; him
παράθεσιν παραθεσις great; loud
καὶ και and; even
ἔφαγον φαγω swallow; eat
καὶ και and; even
ἔπιον πινω drink
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
αὐτούς αυτος he; him
καὶ και and; even
ἀπῆλθον απερχομαι go off; go away
πρὸς προς to; toward
τὸν ο the
κύριον κυριος lord; master
αὐτῶν αυτος he; him
καὶ και and; even
οὐ ου not
προσέθεντο προστιθημι add; continue
ἔτι ετι yet; still
μονόζωνοι μονοζωνος Syria; Siria
τοῦ ο the
ἐλθεῖν ερχομαι come; go
εἰς εις into; for
γῆν γη earth; land
Ισραηλ ισραηλ.1 Israel
6:23
וַ wa וְ and
יִּכְרֶ֨ה yyiḵrˌeh כרה feast
לָהֶ֜ם lāhˈem לְ to
כֵּרָ֣ה kērˈā כֵּרָה feast
גְדֹולָ֗ה ḡᵊḏôlˈā גָּדֹול great
וַ wa וְ and
יֹּֽאכְלוּ֙ yyˈōḵᵊlû אכל eat
וַ wa וְ and
יִּשְׁתּ֔וּ yyištˈû שׁתה drink
וַֽ wˈa וְ and
יְשַׁלְּחֵ֔ם yᵊšallᵊḥˈēm שׁלח send
וַ wa וְ and
יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk
אֶל־ ʔel- אֶל to
אֲדֹֽנֵיהֶ֑ם ʔᵃḏˈōnêhˈem אָדֹון lord
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָ֤סְפוּ yˈāsᵊfû יסף add
עֹוד֙ ʕôḏ עֹוד duration
גְּדוּדֵ֣י gᵊḏûḏˈê גְּדוּד band
אֲרָ֔ם ʔᵃrˈām אֲרָם Aram
לָ lā לְ to
בֹ֖וא vˌô בוא come
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
6:23. adpositaque est eis ciborum magna praeparatio et comederunt et biberunt et dimisit eos abieruntque ad dominum suum et ultra non venerunt latrones Syriae in terram Israhel
And a great provision of meats was set before them, and they ate and drank; and he let them go: and they went away to their master: and the robbers of Syria came no more into the land of Israel.
23. And he prepared great provision for them: and when they had eaten and drunk, he sent them away, and they went to their master. And the bands of Syria came no more into the land of Israel.
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jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:23: He prepared great provision for them - These, on the return to their master, could tell him strange things about the power of the God of Israel, and the magnanimity of its king.
So the bands of Syria came no more - Marauding parties were no more permitted by the Syrian king to make inroads upon Israel. And it is very likely that for some considerable time after this, there was no war between these two nations. What is mentioned in the next verse was more than a year afterwards.
4 Kings (2 Kings) 6:25
Albert Barnes: Notes on the Bible - 1834
6:23: Jehoram did not merely follow the letter of the prophet's direction, but understood its spirit and acted accordingly. The plundering bands which had been in the habit of ravaging the territory Kg2 5:2 ceased their incursions in consequence either of the miracle, or of the kind treatment which Elisha had recommended.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:23: he prepared: Sa1 24:17, Sa1 24:18; Ch2 28:15; Pro 25:21, Pro 25:22; Mat 5:47; Luk 6:35, Luk 10:29-37
So the bands: That is, for a considerable time. What is mentioned in the next verse was more than a year afterwards. See note on Kg2 6:8, Kg2 6:9, Kg2 5:2, Kg2 24:2
Geneva 1599
And he prepared great provision for them: and when they had eaten and drunk, he sent them away, and they went to their master. So the bands of Syria came no (m) more into the land of Israel.
(m) For this gentle intreaty and the miracle wrought by the prophet, did more for peace than if they had been overcome in battle for they did not return at that time to fight against Israel, or in that king's days.
John Gill
And he prepared great provision for them,.... Or a great feast, as the Targum; so obedient was he to the prophet's orders:
and when they had eaten and drank; and refreshed themselves, which they needed, having marched all night and that morning from place to place:
he sent them away; that is, the king of Israel dismissed them:
and they went to their master; the king of Syria, but without the prophet Elisha they were sent to fetch:
so the bands of Syria came no more into the land of Israel; not as yet, or for some time; or rather the sense is, that the Syrians came not any more in small bodies, as troops of robbers making excursions, and carrying off booty in a private manner, and by surprise; but afterwards came with a large army in an open hostile manner, as follows.
John Wesley
No more - For some considerable time.
6:246:24: Եւ եղեւ յետ այնորիկ, ժողովեաց որդի Ադերայ՝ արքայ Ասորւոց զամենայն զբանակն իւր ※, եւ ե՛լ նստաւ շուրջ զՍամարեաւ[3830]։ [3830] Այլք. Եւ ել նստաւ զՍամարեաւ։ Ուր Ոսկան. եւ ելեալ նստ՛՛։
24 Դրանից յետոյ Ադերի որդին՝ ասորիների արքան, հաւաքեց իր ամբողջ բանակը եւ եկաւ պաշարեց Սամարիան:
24 Անկէ ետքը Ասորիներու Բենադադ թագաւորը իր բոլոր բանակը հաւաքեց ու ելաւ Սամարիան պաշարեց։
Եւ եղեւ յետ այնորիկ, ժողովեաց [82]որդի Ադերայ`` արքայ Ասորւոց զամենայն զբանակն իւր, եւ ել նստաւ զՍամարեաւ:

6:24: Եւ եղեւ յետ այնորիկ, ժողովեաց որդի Ադերայ՝ արքայ Ասորւոց զամենայն զբանակն իւր ※, եւ ե՛լ նստաւ շուրջ զՍամարեաւ[3830]։
[3830] Այլք. Եւ ել նստաւ զՍամարեաւ։ Ուր Ոսկան. եւ ելեալ նստ՛՛։
24 Դրանից յետոյ Ադերի որդին՝ ասորիների արքան, հաւաքեց իր ամբողջ բանակը եւ եկաւ պաշարեց Սամարիան:
24 Անկէ ետքը Ասորիներու Բենադադ թագաւորը իր բոլոր բանակը հաւաքեց ու ելաւ Սամարիան պաշարեց։
zohrab-1805▾ eastern-1994▾ western am▾
6:246:24 После того собрал Венадад, царь Сирийский, все войско свое и выступил, и осадил Самарию.
6:24 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid ταῦτα ουτος this; he καὶ και and; even ἤθροισεν αθροιζω gather round υἱὸς υιος son Αδερ αδερ monarch; king Συρίας συρια Syria; Siria πᾶσαν πας all; every τὴν ο the παρεμβολὴν παρεμβολη encampment; barracks αὐτοῦ αυτος he; him καὶ και and; even ἀνέβη αναβαινω step up; ascend καὶ και and; even περιεκάθισεν περικαθιζω Samareia; Samaria
6:24 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be אַחֲרֵי־ ʔaḥᵃrê- אַחַר after כֵ֔ן ḵˈēn כֵּן thus וַ wa וְ and יִּקְבֹּ֛ץ yyiqbˈōṣ קבץ collect בֶּן־הֲדַ֥ד ben-hᵃḏˌaḏ בֶּן הֲדַד Ben-Hadad מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אֲרָ֖ם ʔᵃrˌām אֲרָם Aram אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole מַחֲנֵ֑הוּ maḥᵃnˈēhû מַחֲנֶה camp וַ wa וְ and יַּ֕עַל yyˈaʕal עלה ascend וַ wa וְ and יָּ֖צַר yyˌāṣar צור bind עַל־ ʕal- עַל upon שֹׁמְרֹֽון׃ šōmᵊrˈôn שֹׁמְרֹון Samaria
6:24. factum est autem post haec congregavit Benadad rex Syriae universum exercitum suum et ascendit et obsidebat SamariamAnd it came to pass, after these things, that Benadad, king of Syria, gathered together all his army, and went up and besieged Samaria.
24. And it came to pass after this, that Ben-hadad king of Syria gathered all his host, and went up, and besieged Samaria.
And it came to pass after this, that Ben- hadad king of Syria gathered all his host, and went up, and besieged Samaria:

6:24 После того собрал Венадад, царь Сирийский, все войско свое и выступил, и осадил Самарию.
6:24
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
ταῦτα ουτος this; he
καὶ και and; even
ἤθροισεν αθροιζω gather round
υἱὸς υιος son
Αδερ αδερ monarch; king
Συρίας συρια Syria; Siria
πᾶσαν πας all; every
τὴν ο the
παρεμβολὴν παρεμβολη encampment; barracks
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
καὶ και and; even
περιεκάθισεν περικαθιζω Samareia; Samaria
6:24
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
אַחֲרֵי־ ʔaḥᵃrê- אַחַר after
כֵ֔ן ḵˈēn כֵּן thus
וַ wa וְ and
יִּקְבֹּ֛ץ yyiqbˈōṣ קבץ collect
בֶּן־הֲדַ֥ד ben-hᵃḏˌaḏ בֶּן הֲדַד Ben-Hadad
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אֲרָ֖ם ʔᵃrˌām אֲרָם Aram
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
מַחֲנֵ֑הוּ maḥᵃnˈēhû מַחֲנֶה camp
וַ wa וְ and
יַּ֕עַל yyˈaʕal עלה ascend
וַ wa וְ and
יָּ֖צַר yyˌāṣar צור bind
עַל־ ʕal- עַל upon
שֹׁמְרֹֽון׃ šōmᵊrˈôn שֹׁמְרֹון Samaria
6:24. factum est autem post haec congregavit Benadad rex Syriae universum exercitum suum et ascendit et obsidebat Samariam
And it came to pass, after these things, that Benadad, king of Syria, gathered together all his army, and went up and besieged Samaria.
24. And it came to pass after this, that Ben-hadad king of Syria gathered all his host, and went up, and besieged Samaria.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-33: Теперь начинается уже открытая война сирийского царя против Израильского царства. О Венададе см. прим. к 3: Цар. XV:18: и XX:1. При осаде Самарии произошел большой голод , заставивший жителей есть и непозволенные законом роды пищи, даже голубиный помет (употреблявшийся осаженными вместо соли, блаж. Феодорит) и покупать их по высокой цене (ст. 25) Каб - 1/16: ефы (ст. 25). Ужасный случай (ст. 26-30), узнанный царем, хотя и поверг его в великую печаль (30), но затем это чувство сменилось безотчетной злобой царя к пророку Елисею (ст. 31), и только чудесная сила его предвидения спасла пророка (ст. 31-33; сн. блаж. Феодорит, вопр. 21-22). Окружающим пророка он советует задержать посланца царского, очевидно, в той мысли, что необдуманное царское повеление должно скоро быть отменено, что действительно и случилось.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Siege of Samaria. B. C. 891.

24 And it came to pass after this, that Benhadad king of Syria gathered all his host, and went up, and besieged Samaria. 25 And there was a great famine in Samaria: and, behold, they besieged it, until an ass's head was sold for fourscore pieces of silver, and the fourth part of a cab of dove's dung for five pieces of silver. 26 And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying, Help, my lord, O king. 27 And he said, If the LORD do not help thee, whence shall I help thee? out of the barnfloor, or out of the winepress? 28 And the king said unto her, What aileth thee? And she answered, This woman said unto me, Give thy son, that we may eat him to day, and we will eat my son to morrow. 29 So we boiled my son, and did eat him: and I said unto her on the next day, Give thy son, that we may eat him: and she hath hid her son. 30 And it came to pass, when the king heard the words of the woman, that he rent his clothes; and he passed by upon the wall, and the people looked, and, behold, he had sackcloth within upon his flesh. 31 Then he said, God do so and more also to me, if the head of Elisha the son of Shaphat shall stand on him this day. 32 But Elisha sat in his house, and the elders sat with him; and the king sent a man from before him: but ere the messenger came to him, he said to the elders, See ye how this son of a murderer hath sent to take away mine head? look, when the messenger cometh, shut the door, and hold him fast at the door: is not the sound of his master's feet behind him? 33 And while he yet talked with them, behold, the messenger came down unto him: and he said, Behold, this evil is of the LORD; what should I wait for the LORD any longer?
This last paragraph of this chapter should, of right, have been the first of the next chapter, for it begins a new story, which is there continued and concluded. Here is,
I. The siege which the king of Syria laid to Samaria and the great distress which the city was reduced to thereby. The Syrians had soon forgotten the kindnesses they had lately received in Samaria, and very ungratefully, for aught that appears without any provocation, sought the destruction of it, v. 24. There are base spirits that can never feel obliged. The country, we may suppose, was plundered and laid waste when this capital city was brought to the last extremity, v. 25. The dearth which had of late been in the land was probably the occasion of the emptiness of their stores, or the siege was so sudden that they had not time to lay in provisions; so that, while the sword devoured without, the famine within was more grievous (Lam. iv. 9): for, it should seem, the Syrians designed not to storm the city, but to starve it. So great was the scarcity that an ass's head, that has but little flesh on it and that unsavoury, unwholesome, and ceremonially unclean, was sold for five pounds, and a small quantity of fitches, or lentiles, or some such coarse corn, then called dove's dung, no more of it than the quantity of six eggs, for five pieces of silver, about twelve or fifteen shillings. Learn to value plenty, and to be thankful for it; see how contemptible money is, when, in time of famine, it is so freely parted with for anything that is eatable.
II. The sad complaint which a poor woman had to make to the king, in the extremity of the famine. He was passing by upon the wall to give orders for the mounting of the guard, the posting of the archers, the repair of the breaches, and the like, when a woman of the city cried to him, Help, my lord, O king! v. 26. Whither should the subject, in distress, go for help but to the prince, who is, by office, the protector of right and the avenger of wrong? He returns but a melancholy answer (v. 27): If the Lord do not help thee, whence shall I? Some think it was a quarrelling word, and the language of his fretfulness: "Why dost thou expect anything from me, when God himself deals thus hardly with us?" Because he could not help her as he would, out of the floor or the wine-press, he would not help her at all. We must take heed of being made cross by afflictive providences. It rather seems to be a quieting word: "Let us be content, and make the best of our affliction, looking up to God, for, till he help us, I cannot help thee." 1. He laments the emptiness of the floor and the wine-press. These were not as they had been; even the king's failed. We read (v. 23) of great provisions which he had a command, sufficient for the entertainment of an army, yet now he has not wherewithal to relieve one poor woman. Scarcity sometimes follows upon great plenty; we cannot be sure that to-morrow shall be as this day, Isa. lvi. 12; Ps. xxx. 6. 2. He acknowledges himself thereby disabled to help, unless God would help them. Note, Creatures are helpless things without God, for every creature is that, all that, and only that, which he makes it to be. However, though he cannot help her, he is willing to hear her (v. 28): "What ails thee? Is there anything singular in thy case, or dost thou fare worse than thy neighbours?" Truly yes; she and one of her neighbours had made a barbarous agreement, that, all provisions failing, they should boil and eat her son first and then her neighbour's; hers was eaten (who can think of it without horror?) and now her neighbour hid hers, v. 28, 29. See an instance of the dominion which the flesh has got above the spirit, when the most natural affections of the mind may be thus overpowered by the natural appetites of the body. See the word of God fulfilled; among the threatenings of God's judgments upon Israel for their sins this was one (Deut. xxviii. 53-57), that they should eat the flesh of their own children, which one would think incredible, yet it came to pass.
III. The king's indignation against Elisha upon this occasion. He lamented the calamity, rent his clothes, and had sackcloth upon his flesh (v. 30), as one heartily concerned for the misery of his people, and that it was not in his power to help them; but he did not lament his own iniquity, nor the iniquity of his people, which was the procuring cause of the calamity; he was not sensible that his ways and his doings had procured this to himself; this is his wickedness, for it is bitter. The foolishness of man perverteth his way, and then his heart fretteth against the Lord. Instead of vowing to pull down the calves at Dan and Beth-el, or letting the law have its course against the prophets of Baal and of the groves, he swears the death of Elisha, v. 31. Why, what is the matter? What had Elisha done? his head is the most innocent and valuable in all Israel, and yet that must be devoted, and made an anathema. Thus in the days of the persecuting emperors, when the empire groaned under any extraordinary calamity, the fault was laid on the Christians, and they were doomed to destruction. Christianos ad leones--Away with the Christians to the lions. Perhaps Jehoram was in this heat against Elisha because he had foretold this judgment, or had persuaded him to hold out, and not surrender, or rather because he did not, by his prayers, raise the siege, and relieve the city, which he though he could do but would not; whereas till they repented and reformed, and were ready for deliverance, they had no reason to expect that the prophet should pray for it.
IV. The foresight Elisha had of the king's design against him, v. 32. He sat in his house well composed, and the elders with him, well employed no doubt, while the king was like a wild bull in a net, or like the troubled sea when it cannot rest; he told the elders there was an officer coming from the king to cut off his head, and bade them stop him at the door, and not let him in, for the king his master was just following him, to revoke the order, as we may suppose. The same spirit of prophecy that enabled Elisha to tell him what was done at a distance authorized him to call the king the son of a murderer, which, unless we could produce such an extraordinary commission, it is not for us to initiate; far be it from us to despise dominion and to speak evil of dignities. He appealed to the elders whether he had deserved so ill at the king's hands: "See whether in this he be not the son of a murderer?" For what evil had Elisha done? He had not desired the woeful day, Jer. xvii. 16.
V. The king's passionate speech, when he came to prevent the execution of his edict for the beheading of Elisha. He seems to have been in a struggle between his convictions and his corruptions, knew not what to say, but, seeing things brought to the last extremity, he even abandoned himself to despair (v. 33): This evil is of the Lord. Therein his notions were right and well applied; it is a general truth that all penal evil is of the Lord, as the first cause, and sovereign judge (Amos iii. 6), and this we ought to apply to particular cases: if all evil, then this evil, whatever it is we are now groaning under, whoever are the instruments, God is the principal agent of it. But his inference from this truth was foolish and wicked: What should I wait for the Lord any longer? When Eli, and David, and Job, said, It is of the Lord, they grew patient upon it, but this bad man grew outrageous upon it: "I will neither fear worse nor expect better, for worse cannot come and better never will come: we are all undone, and there is no remedy." It is an unreasonable thing to be weary of waiting for God, for he is a God of judgment, and blessed are all those that wait for him.
Albert Barnes: Notes on the Bible - 1834
6:24: After this - Perhaps some years after - when the miracle and the kind treatment were alike forgotten.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:24: gathered: Kg2 17:5, Kg2 18:9, Kg2 25:1; Deu 28:52; Kg1 20:1, Kg1 22:31; Ecc 9:14
Carl Friedrich Keil and Franz Delitzsch

After this there arose so fearful a famine in Samaria on the occasion of a siege by Benhadad, that one mother complained to the king of another, because she would not keep her agreement to give up her son to be eaten, as she herself had already done.
4Kings 6:25
The famine became great - till an ass's head was worth eighty shekels of silver, and a quarter of a cab of dove's dung was worth five shekels. היה בּ, to become for = to be worth. The ass was an unclean animal, so that it was not lawful to eat its flesh. Moreover the head of an ass is the most inedible part of the animal. Eighty shekels were about seventy thalers (10, 10s. - Tr.), or if the Mosaic bekas were called shekels in ordinary life, thirty-five thalers (5, 5s.; see Bertheau, Zur Gesch. der Isr. p. 49). According to Thenius, a quarter of a cab is a sixth of a small Dresden measure (Msschen), not quite ten Parisian cubic inches. Five shekels: more than four thalers (twelve shillings), or more than two thalers (six shillings). The Chetbib חרייונים is to be read יונים, excrementa columbarum, for which the Keri substitues the euphemistic יונים, fluxus, profluvium columbarum. The expression may be taken literally, since dung has been known to be collected for eating in times of terrible famine (vid., Joseph. Bell. Jud. v. 13, 7); but it may also be figuratively employed to signify a very miserable kind of food, as the Arabs call the herba Alcali Arab. s̆nân, i.e., sparrow's dung, and the Germans call Asa foetida Teufelsdreck. But there is no ground for thinking of wasted chick-pease, as Bochart (Hieroz. ii. p. 582, ed. Ros.) supposes (see, on the other hand, Celsii Hierobot. ii. p. 30ff.).
(Note: Clericus gives as a substantial parallel the following passage from Plutarch (Artax. c. 24): "he only killed the beasts of burden, so that the head of an ass was hardly to be bought for sixty drachmae;" and Grotius quote the statement in Plin. h. n. viii. 57, that when Casalinum was besieged by Hannibal a mouse was sold for 200 denaria.)
4Kings 6:26
As the king was passing by upon the wall to conduct the defence, a woman cried to him for help; whereupon he replied: אל־יושׁעך יי, "should Jehovah not help thee, whence shall I help thee? from the threshing-floor or from the wine-press?" It is difficult to explain the אל which Ewald (355, b.) supposes to stand for אם לא. Thenius gives a simpler explanation, namely, that it is a subjective negation and the sentence hypothetical, so that the condition would be only expressed by the close connection of the two clauses (according to Ewald, 357). "From the threshing-floor or from the wine-press?" i.e., I can neither help thee with corn nor with wine, cannot procure thee either food or drink. He then asked her what her trouble was; upon which she related to him the horrible account of the slaying of her own child to appease her hunger, etc.
4Kings 6:30
The king, shuddering at this horrible account, in which the curses of the law in Lev 26:29 and Deut 28:53, Deut 28:57 had been literally fulfilled, rent his clothes; and the people then saw that he wore upon his body the hairy garment of penitence and mourning, מבּית, within, i.e., beneath the upper garment, as a sign of humiliation before God, though it was indeed more an opus operatum than a true bending of the heart before God and His judgment. This is proved by his conduct in 4Kings 6:31. When, for example, the complaint of the woman brought the heart-breaking distress of the city before him, he exclaimed, "God do so to me ... if the head of Elisha remain upon him to-day." Elisha had probably advised that on no condition should the city be given up, and promised that God would deliver it, if they humbled themselves before Him in sincere humility and prayed for His assistance. The king thought that he had done his part by putting on the hairy garment; and as the anticipated help had nevertheless failed to come, he flew into a rage, for which the prophet was to pay the penalty. It is true that this rage only proceeded from a momentary ebullition of passion, and quickly gave place to a better movement of his conscience. The king hastened after the messenger whom he had sent to behead Elisha, for the purpose of preventing the execution of the murderous command which he had given in the hurry of his boiling wrath (4Kings 6:32); but it proves, nevertheless, that the king was still wanting in that true repentance, which would have sprung from the recognition of the distress as a judgment inflicted by the Lord. the desperate deed, to which his violent wrath had impelled him, would have been accomplished, if the Lord had not protected His prophet and revealed to him the king's design, that he might adopt defensive measures.
4Kings 6:32
The elders of the city were assembled together in Elisha's house, probably to seek for counsel and consolation; and the king sent a man before him (namely, to behead the prophet); but before the messenger arrived, the prophet told the elders of the king's intention: "See ye that this son of a murderer (Joram, by descent and disposition a genuine son of Ahab, the murderer of Naboth and the prophets) is sending to cut off my head?" and commanded them to shut the door against the messenger and to force him back at the door, because he already heard the sound of his master's feet behind him. These measures of Elisha, therefore, were not dictated by any desire to resist the lawful authorities, but were acts of prudence by which he delayed the execution of an unrighteous and murderous command which had been issued in haste, and thereby rendered a service to the king himself. - In 4Kings 6:33 we have to supply from the context that the king followed close upon the messenger, who came down to Elisha while he was talking with the elders; and he (the king) would of course be admitted at once. For the subject to ויּאמר is not the messenger, but the king, as is evident from 4Kings 7:2 and 2 Kings 17. The king said: "Behold the calamity from the Lord, why shall I wait still further for the Lord?" - the words of a dispairing man, in whose soul, however, there was a spark of faith still glimmering. The very utterance of his feelings to the prophet shows that he had still a weak glimmer of hope in the Lord, and wished to be strengthened and sustained by the prophet; and this strengthening he received.
John Gill
And it came to pass after this, that Benhadad king of Syria gathered all his host,.... Still retaining a grudge and enmity against Israel, and not at all softened by the kind and humane treatment his forces had met with, when in the hands of Israel; and finding he could do nothing in a secret way, by ambush, mustered all his forces together, to try what he could by open war:
and went up, and besieged Samaria; Jehoram king of Israel not being able to stop him till he came to his capital, which he laid close siege to.
John Wesley
Ben - hadad - He whom Ahab wickedly spared, now comes to requite his kindness, and to fulfil that Divine prediction. Ben - hadad was a name very frequent among the kings of Syria, if not common to them all.
Robert Jamieson, A. R. Fausset and David Brown
BEN-HADAD BESIEGES SAMARIA. (4Kings 6:24-33)
Ben-hadad . . . besieged Samaria--This was the predicted accomplishment of the result of Ahab's foolish and misplaced kindness (3Kings 20:42).
6:256:25: Եւ եղեւ սո՛վ մեծ ՚ի Սամարիա, եւ նստէին զնովաւ, մինչեւ եղեւ խալամ իշոյ յիսո՛ւն սկեղ արծաթոյ, եւ չորրորդ կապճի աղբոյ աղաւնեաց յիսուն եւ հի՛նգ արծաթոյ։
25 Սամարիայում մեծ սով եղաւ, իսկ ասորիները պաշարած պահում էին քաղաքը: Մի էշի գլուխը յիսուն սիկղ արծաթով էր ծախւում, իսկ աղաւնու կեղտի մէկ քառորդ կապիճ չափը՝ յիսունհինգ արծաթով:
25 Սամարիայի մէջ մեծ սով եղաւ, քանզի զանիկա պաշարեր էին, այնպէս որ մէկ իշու գլուխը ութսուն սիկղ արծաթի ու աղաւնիի աղբին* մէկ կապիճին մէկ չորրորդ մասը հինգ սիկղ արծաթի ծախուեցաւ։
Եւ եղեւ սով մեծ ի Սամարիա, եւ նստէին զնովաւ, մինչեւ եղեւ խալամ իշոյ [83]յիսուն սկեղ արծաթոյ, եւ չորրորդ կապճի աղբոյ աղաւնեաց` [84]յիսուն եւ`` հինգ արծաթոյ:

6:25: Եւ եղեւ սո՛վ մեծ ՚ի Սամարիա, եւ նստէին զնովաւ, մինչեւ եղեւ խալամ իշոյ յիսո՛ւն սկեղ արծաթոյ, եւ չորրորդ կապճի աղբոյ աղաւնեաց յիսուն եւ հի՛նգ արծաթոյ։
25 Սամարիայում մեծ սով եղաւ, իսկ ասորիները պաշարած պահում էին քաղաքը: Մի էշի գլուխը յիսուն սիկղ արծաթով էր ծախւում, իսկ աղաւնու կեղտի մէկ քառորդ կապիճ չափը՝ յիսունհինգ արծաթով:
25 Սամարիայի մէջ մեծ սով եղաւ, քանզի զանիկա պաշարեր էին, այնպէս որ մէկ իշու գլուխը ութսուն սիկղ արծաթի ու աղաւնիի աղբին* մէկ կապիճին մէկ չորրորդ մասը հինգ սիկղ արծաթի ծախուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:256:25 И был большой голод в Самарии, когда они осадили ее, так что ослиная голова продавалась по восьмидесяти сиклей серебра, и четвертая часть каба голубиного помета~--- по пяти сиклей серебра.
6:25 καὶ και and; even ἐγένετο γινομαι happen; become λιμὸς λιμος famine; hunger μέγας μεγας great; loud ἐν εν in Σαμαρείᾳ σαμαρεια Samareia; Samaria καὶ και and; even ἰδοὺ ιδου see!; here I am περιεκάθηντο περικαθημαι in; on αὐτήν αυτος he; him ἕως εως till; until οὗ ος who; what ἐγενήθη γινομαι happen; become κεφαλὴ κεφαλη head; top ὄνου ονος donkey πεντήκοντα πεντηκοντα fifty σίκλων σικλος silver piece; money καὶ και and; even τέταρτον τεταρτος fourth τοῦ ο the κάβου καβος dove πέντε πεντε five σίκλων σικλος silver piece; money
6:25 וַ wa וְ and יְהִ֨י yᵊhˌî היה be רָעָ֤ב rāʕˈāv רָעָב hunger גָּדֹול֙ gāḏôl גָּדֹול great בְּ bᵊ בְּ in שֹׁ֣מְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria וְ wᵊ וְ and הִנֵּ֖ה hinnˌē הִנֵּה behold צָרִ֣ים ṣārˈîm צור bind עָלֶ֑יהָ ʕālˈeʸhā עַל upon עַ֣ד ʕˈaḏ עַד unto הֱיֹ֤ות hᵉʸˈôṯ היה be רֹאשׁ־ rōš- רֹאשׁ head חֲמֹור֙ ḥᵃmôr חֲמֹור he-ass בִּ bi בְּ in שְׁמֹנִ֣ים šᵊmōnˈîm שְׁמֹנֶה eight כֶּ֔סֶף kˈesef כֶּסֶף silver וְ wᵊ וְ and רֹ֛בַע rˈōvaʕ רֹבַע fourth part הַ ha הַ the קַּ֥ב qqˌav קַב kab דִּבְיֹונִ֖יםחרייונים *divyônˌîm דִּבְיֹונִים excretion בַּ ba בְּ in חֲמִשָּׁה־ ḥᵃmiššā- חָמֵשׁ five כָֽסֶף׃ ḵˈāsef כֶּסֶף silver
6:25. factaque est fames magna in Samaria et tamdiu obsessa est donec venundaretur caput asini octoginta argenteis et quarta pars cabi stercoris columbarum quinque argenteisAnd there was a great famine in Samaria: and so long did the siege continue, till the head of an ass was sold for fourscore pieces of silver, and the fourth part of a cabe of pigeons' dung, for five pieces of silver.
25. And there was a great famine in Samaria: and, behold, they besieged it, until an ass’s head was sold for fourscore of silver, and the fourth part of a kab of dove’s dung for five of silver.
And there was a great famine in Samaria: and, behold, they besieged it, until an ass' s head was [sold] for fourscore [pieces] of silver, and the fourth part of a cab of dove' s dung for five [pieces] of silver:

6:25 И был большой голод в Самарии, когда они осадили ее, так что ослиная голова продавалась по восьмидесяти сиклей серебра, и четвертая часть каба голубиного помета~--- по пяти сиклей серебра.
6:25
καὶ και and; even
ἐγένετο γινομαι happen; become
λιμὸς λιμος famine; hunger
μέγας μεγας great; loud
ἐν εν in
Σαμαρείᾳ σαμαρεια Samareia; Samaria
καὶ και and; even
ἰδοὺ ιδου see!; here I am
περιεκάθηντο περικαθημαι in; on
αὐτήν αυτος he; him
ἕως εως till; until
οὗ ος who; what
ἐγενήθη γινομαι happen; become
κεφαλὴ κεφαλη head; top
ὄνου ονος donkey
πεντήκοντα πεντηκοντα fifty
σίκλων σικλος silver piece; money
καὶ και and; even
τέταρτον τεταρτος fourth
τοῦ ο the
κάβου καβος dove
πέντε πεντε five
σίκλων σικλος silver piece; money
6:25
וַ wa וְ and
יְהִ֨י yᵊhˌî היה be
רָעָ֤ב rāʕˈāv רָעָב hunger
גָּדֹול֙ gāḏôl גָּדֹול great
בְּ bᵊ בְּ in
שֹׁ֣מְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria
וְ wᵊ וְ and
הִנֵּ֖ה hinnˌē הִנֵּה behold
צָרִ֣ים ṣārˈîm צור bind
עָלֶ֑יהָ ʕālˈeʸhā עַל upon
עַ֣ד ʕˈaḏ עַד unto
הֱיֹ֤ות hᵉʸˈôṯ היה be
רֹאשׁ־ rōš- רֹאשׁ head
חֲמֹור֙ ḥᵃmôr חֲמֹור he-ass
בִּ bi בְּ in
שְׁמֹנִ֣ים šᵊmōnˈîm שְׁמֹנֶה eight
כֶּ֔סֶף kˈesef כֶּסֶף silver
וְ wᵊ וְ and
רֹ֛בַע rˈōvaʕ רֹבַע fourth part
הַ ha הַ the
קַּ֥ב qqˌav קַב kab
דִּבְיֹונִ֖יםחרייונים
*divyônˌîm דִּבְיֹונִים excretion
בַּ ba בְּ in
חֲמִשָּׁה־ ḥᵃmiššā- חָמֵשׁ five
כָֽסֶף׃ ḵˈāsef כֶּסֶף silver
6:25. factaque est fames magna in Samaria et tamdiu obsessa est donec venundaretur caput asini octoginta argenteis et quarta pars cabi stercoris columbarum quinque argenteis
And there was a great famine in Samaria: and so long did the siege continue, till the head of an ass was sold for fourscore pieces of silver, and the fourth part of a cabe of pigeons' dung, for five pieces of silver.
25. And there was a great famine in Samaria: and, behold, they besieged it, until an ass’s head was sold for fourscore of silver, and the fourth part of a kab of dove’s dung for five of silver.
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Adam Clarke: Commentary on the Bible - 1831
6:25: And, behold, they besieged it - They had closed it in on every side, and reduced it to the greatest necessity.
An ass's head was sold for fourscore pieces of silver - I suppose we are to take the ass's head literally; and if the head sold for so much, what must other parts sell for which were much to be preferred? The famine must be great that could oblige them to eat any part of an animal that was proscribed by the law; and it must be still greater that could oblige them to purchase so mean a part of this unclean animal at so high a price. The piece of silver was probably the drachm, worth about seven pence three farthings of our money; the whole amounting to about two pounds nine shillings.
And the fourth part of a cab of dove's dung - The cab was about a quart or three pints. Dove's dung, חריונים chiriyonim. Whether this means pigeon's dung literally, or a kind of pulse, has been variously disputed by learned men. After having written much upon the subject, illustrated with quotations from east, west, north, and south, I choose to spare my reader the trouble of wading through them, and shall content myself with asserting that it is probable a sort of pease are meant, which the Arabs to this day call by this name. "The garvancos, cicer, or chick pea," says Dr. Shaw, "has been taken for the pigeon's dung, mentioned in the siege of Samaria; and as the cicer is pointed at one end, and acquires an ash color in parching, the first of which circumstances answers to the figure, the second to the usual color of dove's dung, the supposition is by no means to be disregarded."
I should not omit saying that dove's dung is of great value in the East, for its power in producing cucumbers, melons, etc., which has induced many learned men to take the words literally. Bochart has exhausted this subject, and concludes that a kind of pulse is meant. Most learned men are of his opinion.
4 Kings (2 Kings) 6:27
Albert Barnes: Notes on the Bible - 1834
6:25: As the donkey was "unclean," it would not be eaten except in the last resort; and its head would be its worst and cheapest part.
Cab - This measure is not mentioned elsewhere in Scripture. According to the rabbinical writers it was the smallest of all the dry measures in use among the Jews, being the sixth part of a seah, which was the third part of an ephah. If it was about equal to two of our quarts, the "fourth part of a cab" would be about a pint.
Dove's dung - Most commentators understand by this expression a sort of pulse which is called "dove's dung," or "sparrow's dung" in Arabic. But it is possible that the actual excrement of pigeons is meant. The records of sieges show that both animal and human excrement have been used as food - under circumstances of extreme necessity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:25: a great famine: Kg2 6:28, Kg2 6:29, Kg2 7:4, Kg2 25:3; Kg1 18:2; Jer 14:13-15, Jer 14:18, Jer 32:24, Jer 52:6
an ass's head: If the pieces of silver were drachms, the whole would amount to about 2 9s; which was a great price for so mean a part of this unclean animal. Eze 4:13-16
dove's dung: This probably denotes, as Bochart, Scheuchzer, and others suppose, a kind of pulse, or vetches, which the Arabs still call pigeon's dung. "They never," says Dr. Shaw (Travels, p. 140), "constitute a dish by themselves, but are strewed singly as a garnish over cuscasowe, pillowe, and other dishes. They are besides in the greatest repute after they are parched in pans and ovens; then assuming the name leblebby;" and he thinks they were so called from being pointed at one end, and acquiring an ash colour in parching.
Geneva 1599
And there was a great famine in Samaria: and, behold, they besieged it, until an ass's head was [sold] for fourscore [pieces] of silver, and the fourth part of a cab of dove's (n) dung for five [pieces] of silver.
(n) The Hebrews write, that they burned it in the seige for lack of wood.
John Gill
And there was a great famine in Samaria,.... No care, perhaps, having been taken to lay up stores against a siege:
and, behold, they besieged it until an ass's head was sold for fourscore pieces of silver; shekels, as the Targum explains the word in the next clause, which amounted to about nine or ten pounds of our money; a great price for the head of such a creature, by law unclean, its flesh disagreeable, and of that but very little, as is on an head:
and the fourth part of a cab of doves' dung for five pieces of silver; some of the Jewish writers say (h), this was bought for fuel, which was scarce: Josephus says (i), for salt, and so Procopious Gazaeus, and Theodoret; others, for dunging the lands, which is the use of it in Persia (k) for melons; neither of which are probable; most certainly it was for food; but as doves' dung must be not only disagreeable, but scarce affording any nourishment, something else must be meant; some have thought that the grains found in their crops, or in their excrements, undigested, and picked out, are meant; and others, their crops or craws themselves, or entrails; but Bochart (l) is of opinion, that a sort of pulse is meant, as lentiles or vetches, much the same with the kali or parched corn used in Israel, see 1Kings 17:17 and a recent traveller (m) observes, that the leblebby of the Arabs is very probably the kali, or parched pulse, of the Scriptures, and has been taken for the pigeons' dung mentioned at the siege of Samaria; and indeed as the "cicer" (a sort of peas or pulse) is pointed at one end, and acquires an ash colour by parching, the first of which circumstances answers to the figure, the other to the usual colour of pigeons' dung, the supposition is by no means to be disregarded: a "cab" was a measure with the Jews, which held the quantity of twenty four egg shells; according to Godwin (n), it answered to our quart, so that a fourth part was half a pint; and half a pint of these lentiles, or vetches, or parched pulse, was sold for eleven or twelve shillings.
(h) R. Jonah in Ben Melech, Kimchi & Abarbinel in loc. (i) Antiqu. l. 9. c. 4. sect. 4. (k) Universal History, vol. 5. p. 90. (l) Hierozoic. par. 2. l. 1. c. 7. col. 44, &c. (m) Shaw's Travels, p. 140. (n) Moses & Aaron, B. 6. c. 9.
John Wesley
Famine in Samaria - Probably the siege was so sudden, that they had no time to lay in provisions. Pieces - Supposed to be shekels; and the common shekel being valued at fifteen pence of English money, this amounts to five pounds. A vast price, especially for that which had on it so little meat, and that unwholesome and unclean. A kab - A measure containing twenty - four eggs. Dung - This Hebrew word is of a doubtful signification, and no where else used, probably it means a sort of pease, which in the Arabick language (near a - kin to the Hebrew) is called doves dung: for this was a food much in use amongst the poorer Israelites, and was a very coarse food, and therefore fit to be joined with the asses head: and a kab was the usual measure of all sorts of grains and fruits of that sort.
Robert Jamieson, A. R. Fausset and David Brown
an ass's head was sold for fourscore pieces of silver--Though the ass was deemed unclean food, necessity might warrant their violation of a positive law when mothers, in their extremity, were found violating the law of nature. The head was the worst part of the animal. Eighty pieces of silver, equal to £5 5s.
the fourth part of a cab--A cab was the smallest dry measure. The proportion here stated was nearly half a pint for 12s. 6d.
dove's dung--is thought by BOCHART to be a kind of pulse or pea, common in Judea, and still kept in the storehouses of Cairo and Damascus, and other places, for the use of it by pilgrim-caravans; by LINNÆUS, and other botanists, it is said to be the root or white bulb of the plant Ornithogalum umbellatum, Star of Beth-lehem. The sacred historian does not say that the articles here named were regularly sold at the rates described, but only that instances were known of such high prices being given.
6:266:26: Եւ արքայ Իսրայէլի շրջէր ՚ի վերայ պարսպին. եւ կին մի աղաղակեաց առ նա եւ ասէ. Ապրեցո՛ զիս տէր արքայ։
26 Իսրայէլի արքան շրջում էր պարսպի վրայ: Մի կին աղաղակելով՝ ասաց նրան. «Փրկի՛ր ինձ, տէ՜ր արքայ»:
26 Երբ Իսրայէլի թագաւորը պարսպին վրայէն կ’անցնէր, կին մը անոր աղաղակեց ու ըսաւ. «Ո՛վ տէր իմ թագաւոր, օգնէ ինծի»։
Եւ արքայ Իսրայելի շրջէր ի վերայ պարսպին. եւ կին մի աղաղակեաց առ նա եւ ասէ. Ապրեցո զիս, տէր արքայ:

6:26: Եւ արքայ Իսրայէլի շրջէր ՚ի վերայ պարսպին. եւ կին մի աղաղակեաց առ նա եւ ասէ. Ապրեցո՛ զիս տէր արքայ։
26 Իսրայէլի արքան շրջում էր պարսպի վրայ: Մի կին աղաղակելով՝ ասաց նրան. «Փրկի՛ր ինձ, տէ՜ր արքայ»:
26 Երբ Իսրայէլի թագաւորը պարսպին վրայէն կ’անցնէր, կին մը անոր աղաղակեց ու ըսաւ. «Ո՛վ տէր իմ թագաւոր, օգնէ ինծի»։
zohrab-1805▾ eastern-1994▾ western am▾
6:266:26 Однажды царь Израильский проходил по стене, и женщина с воплем говорила ему: помоги, господин мой царь.
6:26 καὶ και and; even ἦν ειμι be ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel διαπορευόμενος διαπορευομαι travel through ἐπὶ επι in; on τοῦ ο the τείχους τειχος wall καὶ και and; even γυνὴ γυνη woman; wife ἐβόησεν βοαω scream; shout πρὸς προς to; toward αὐτὸν αυτος he; him λέγουσα λεγω tell; declare σῶσον σωζω save κύριε κυριος lord; master βασιλεῦ βασιλευς monarch; king
6:26 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel עֹבֵ֖ר ʕōvˌēr עבר pass עַל־ ʕal- עַל upon הַ ha הַ the חֹמָ֑ה ḥōmˈā חֹומָה wall וְ wᵊ וְ and אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman צָעֲקָ֤ה ṣāʕᵃqˈā צעק cry אֵלָיו֙ ʔēlāʸw אֶל to לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הֹושִׁ֖יעָה hôšˌîʕā ישׁע help אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
6:26. cumque rex Israhel transiret per murum mulier exclamavit ad eum dicens salva me domine mi rexAnd as the king of Israel was passing by the wall, a certain woman cried out to him, saying: Save me, my lord, O king.
26. And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying, Help, my lord, O king.
And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying, Help, my lord, O king:

6:26 Однажды царь Израильский проходил по стене, и женщина с воплем говорила ему: помоги, господин мой царь.
6:26
καὶ και and; even
ἦν ειμι be
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
διαπορευόμενος διαπορευομαι travel through
ἐπὶ επι in; on
τοῦ ο the
τείχους τειχος wall
καὶ και and; even
γυνὴ γυνη woman; wife
ἐβόησεν βοαω scream; shout
πρὸς προς to; toward
αὐτὸν αυτος he; him
λέγουσα λεγω tell; declare
σῶσον σωζω save
κύριε κυριος lord; master
βασιλεῦ βασιλευς monarch; king
6:26
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עֹבֵ֖ר ʕōvˌēr עבר pass
עַל־ ʕal- עַל upon
הַ ha הַ the
חֹמָ֑ה ḥōmˈā חֹומָה wall
וְ wᵊ וְ and
אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman
צָעֲקָ֤ה ṣāʕᵃqˈā צעק cry
אֵלָיו֙ ʔēlāʸw אֶל to
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
הֹושִׁ֖יעָה hôšˌîʕā ישׁע help
אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
6:26. cumque rex Israhel transiret per murum mulier exclamavit ad eum dicens salva me domine mi rex
And as the king of Israel was passing by the wall, a certain woman cried out to him, saying: Save me, my lord, O king.
26. And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying, Help, my lord, O king.
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Albert Barnes: Notes on the Bible - 1834
6:26: The walls of fortified towns had a broad space at the top, protected toward the exterior by battlements, along which the bulk of the defenders were disposed, and from which they hurled their missiles and shot their arrows. The king seems to have been going his rounds, to inspect the state of the garrison and the defenses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:26: my lord: Sa2 14:4; Isa 10:3; Luk 18:3; Act 21:28
John Gill
And as the king of Israel was passing by upon the wall, &c. To spy out the motion and situation of the enemy, and to give orders for the annoyance of them, and to see that his soldiers did their duty:
there cried a woman to him, saying, help, my lord, O king; desired his assistance and help in a cause depending between her and another woman.
Robert Jamieson, A. R. Fausset and David Brown
as the king was passing--to look at the defenses, or to give some necessary orders for manning the walls.
6:276:27: Եւ ասէ. Մի՛ ապրեցուսցէ զքեզ Տէր, ուստի՞ ապրեցուցից զքեզ՝ ՚ի կալո՞յ թէ ՚ի հնձանէ։
27 Արքան ասաց. «Եթէ Տէրը չի փրկում, ինչո՞վ կարող եմ ես փրկել քեզ, կալո՞վ, թէ՞ հնձանով»:
27 Անիկա ըսաւ. «Եթէ Տէրը քեզի չօգնէ, ես քեզի ուրկէ՞ օգնեմ, կալէ՞ն թէ հնձանէն»։
Եւ ասէ. [85]Մի՛ ապրեցուսցէ զքեզ Տէր, ուստի՞ ապրեցուցից զքեզ, ի կալո՞յ թէ ի հնձանէ:

6:27: Եւ ասէ. Մի՛ ապրեցուսցէ զքեզ Տէր, ուստի՞ ապրեցուցից զքեզ՝ ՚ի կալո՞յ թէ ՚ի հնձանէ։
27 Արքան ասաց. «Եթէ Տէրը չի փրկում, ինչո՞վ կարող եմ ես փրկել քեզ, կալո՞վ, թէ՞ հնձանով»:
27 Անիկա ըսաւ. «Եթէ Տէրը քեզի չօգնէ, ես քեզի ուրկէ՞ օգնեմ, կալէ՞ն թէ հնձանէն»։
zohrab-1805▾ eastern-1994▾ western am▾
6:276:27 И сказал он: если не поможет тебе Господь, из чего я помогу тебе? с гумна ли, с точила ли?
6:27 καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him μή μη not σε σε.1 you σώσαι σωζω save κύριος κυριος lord; master πόθεν ποθεν from where; how can be σώσω σωζω save σε σε.1 you μὴ μη not ἀπὸ απο from; away τῆς ο the ἅλωνος αλων threshing floor ἢ η or; than ἀπὸ απο from; away τῆς ο the ληνοῦ ληνος trough; vat
6:27 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אַל־ ʔal- אַל not יֹושִׁעֵ֣ךְ yôšiʕˈēḵ ישׁע help יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מֵ mē מִן from אַ֖יִן ʔˌayin אַיִן whence אֹֽושִׁיעֵ֑ךְ ʔˈôšîʕˈēḵ ישׁע help הֲ hᵃ הֲ [interrogative] מִן־ min- מִן from הַ ha הַ the גֹּ֖רֶן ggˌōren גֹּרֶן threshing-floor אֹ֥ו ʔˌô אֹו or מִן־ min- מִן from הַ ha הַ the יָּֽקֶב׃ yyˈāqev יֶקֶב pit
6:27. qui ait non te salvet Dominus unde salvare te possum de area an de torculari dixitque ad eam rex quid tibi vis quae responditAnd he said: If the Lord doth not save thee, how can I save thee? out of the barnfloor, or out of the winepress? And the king said to her: What aileth thee? And she answered:
27. And he said, If the LORD do not help thee, whence shall I help thee? out of the threshing-floor, or out of the winepress?
And he said, If the LORD do not help thee, whence shall I help thee? out of the barnfloor, or out of the winepress:

6:27 И сказал он: если не поможет тебе Господь, из чего я помогу тебе? с гумна ли, с точила ли?
6:27
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
μή μη not
σε σε.1 you
σώσαι σωζω save
κύριος κυριος lord; master
πόθεν ποθεν from where; how can be
σώσω σωζω save
σε σε.1 you
μὴ μη not
ἀπὸ απο from; away
τῆς ο the
ἅλωνος αλων threshing floor
ἢ η or; than
ἀπὸ απο from; away
τῆς ο the
ληνοῦ ληνος trough; vat
6:27
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אַל־ ʔal- אַל not
יֹושִׁעֵ֣ךְ yôšiʕˈēḵ ישׁע help
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מֵ mē מִן from
אַ֖יִן ʔˌayin אַיִן whence
אֹֽושִׁיעֵ֑ךְ ʔˈôšîʕˈēḵ ישׁע help
הֲ hᵃ הֲ [interrogative]
מִן־ min- מִן from
הַ ha הַ the
גֹּ֖רֶן ggˌōren גֹּרֶן threshing-floor
אֹ֥ו ʔˌô אֹו or
מִן־ min- מִן from
הַ ha הַ the
יָּֽקֶב׃ yyˈāqev יֶקֶב pit
6:27. qui ait non te salvet Dominus unde salvare te possum de area an de torculari dixitque ad eam rex quid tibi vis quae respondit
And he said: If the Lord doth not save thee, how can I save thee? out of the barnfloor, or out of the winepress? And the king said to her: What aileth thee? And she answered:
27. And he said, If the LORD do not help thee, whence shall I help thee? out of the threshing-floor, or out of the winepress?
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Adam Clarke: Commentary on the Bible - 1831
6:27: If the Lord do not help thee - Some read this as an imprecation, May God save thee not! how can I save thee?
4 Kings (2 Kings) 6:29
Albert Barnes: Notes on the Bible - 1834
6:27: If the Lord do not help - The translation in the text is decidedly better than the marginal rendering. Some prefer to render - "Nay ... let Jehovah help thee. Whence, shall I help thee?"
Out of the barnfloor ... - The king means that both were empty - that he had no longer any food in store; and therefore could not help the woman. Compare Hos 9:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:27: If the Lord: etc. or, Let not the Lord save thee
whence: Psa 60:11, Psa 62:8, Psa 118:8, Psa 118:9, Psa 124:1-3, Psa 127:1, Psa 146:3; Isa 2:2; Jer 17:5
Geneva 1599
And he said, If the LORD do not help thee, whence shall I help thee? out of the (o) barnfloor, or out of the winepress?
(o) Meaning, any kind of food as corn and wine.
John Gill
And he said, if the Lord do not help thee, whence shall I help thee?.... Mistaking her meaning, as if she prayed him to relieve her hunger; the margin of our Bible is, "let not the Lord save thee"; and so some understand it as a wish that she might perish; and so Josephus (o), that being wroth, he cursed her in the name of God:
out of the barn floor, or out of the winepress? when neither of them afforded anything; no corn was to be had from the one, nor wine from the other, no, not for his own use, and therefore how could he help her out of either?
(o) Ut supra. (Antiqu. l. 9. c. 4. sect. 4.)
John Wesley
Whence shall I help thee - Dost thou ask of me corn or wine, which I want for myself? If God does not, I cannot help thee. Creatures are helpless things without God. Every creature is all that, and only that which God makes it to be.
6:286:28: Եւ ասէ ցնա արքայ. Զի՞ է քեզ։ Եւ ասէ. Կի՛նս այս ասաց ցիս. Տո՛ւր զորդիդ քո՝ եւ կերիցուք զդա այսօր, եւ զորդիս զիմ կերիցուք առ վաղիւ[3831]։ [3831] Ոմանք. Եւ ասէ ցնա. Կինս այս... զի կերիցուք զդա։
28 Արքան հարցրեց. «Քեզ ի՞նչ է պատահել»: Նա ասաց. «Այս կինն ինձ ասաց. “Տո՛ւր քո որդուն, որ այսօր ուտենք նրան, իսկ իմ որդուն վաղը կ’ուտենք”:
28 Ու թագաւորը անոր ըսաւ. «Քեզի ի՞նչ եղաւ»։ Անիկա ըսաւ. «Այս կինը ինծի ըսաւ թէ ‘Քու տղադ տուր ու այսօր զանիկա ուտենք եւ իմ տղաս վաղը ուտենք’։
Եւ ասէ ցնա արքայ. Զի՞ է քեզ: Եւ ասէ. Կինս այս ասաց ցիս. Տուր զորդիդ քո եւ կերիցուք զդա այսօր, եւ զորդիս զիմ կերիցուք առ վաղիւ:

6:28: Եւ ասէ ցնա արքայ. Զի՞ է քեզ։ Եւ ասէ. Կի՛նս այս ասաց ցիս. Տո՛ւր զորդիդ քո՝ եւ կերիցուք զդա այսօր, եւ զորդիս զիմ կերիցուք առ վաղիւ[3831]։
[3831] Ոմանք. Եւ ասէ ցնա. Կինս այս... զի կերիցուք զդա։
28 Արքան հարցրեց. «Քեզ ի՞նչ է պատահել»: Նա ասաց. «Այս կինն ինձ ասաց. “Տո՛ւր քո որդուն, որ այսօր ուտենք նրան, իսկ իմ որդուն վաղը կ’ուտենք”:
28 Ու թագաւորը անոր ըսաւ. «Քեզի ի՞նչ եղաւ»։ Անիկա ըսաւ. «Այս կինը ինծի ըսաւ թէ ‘Քու տղադ տուր ու այսօր զանիկա ուտենք եւ իմ տղաս վաղը ուտենք’։
zohrab-1805▾ eastern-1994▾ western am▾
6:286:28 И сказал ей царь: что тебе? И сказала она: эта женщина говорила мне: >.
6:28 καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him ὁ ο the βασιλεύς βασιλευς monarch; king τί τις.1 who?; what? ἐστίν ειμι be σοι σοι you καὶ και and; even εἶπεν επω say; speak ἡ ο the γυνὴ γυνη woman; wife αὕτη ουτος this; he εἶπεν επω say; speak πρός προς to; toward με με me δὸς διδωμι give; deposit τὸν ο the υἱόν υιος son σου σου of you; your καὶ και and; even φαγόμεθα εσθιω eat; consume αὐτὸν αυτος he; him σήμερον σημερον today; present καὶ και and; even τὸν ο the υἱόν υιος son μου μου of me; mine καὶ και and; even φαγόμεθα εσθιω eat; consume αὐτὸν αυτος he; him αὔριον αυριον tomorrow; next day
6:28 וַ wa וְ and יֹּֽאמֶר־ yyˈōmer- אמר say לָ֥הּ lˌāh לְ to הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king מַה־ mah- מָה what לָּ֑ךְ llˈāḵ לְ to וַ wa וְ and תֹּ֗אמֶר ttˈōmer אמר say הָ hā הַ the אִשָּׁ֨ה ʔiššˌā אִשָּׁה woman הַ ha הַ the זֹּ֜את zzˈōṯ זֹאת this אָמְרָ֣ה ʔāmᵊrˈā אמר say אֵלַ֗י ʔēlˈay אֶל to תְּנִ֤י tᵊnˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] בְּנֵךְ֙ bᵊnēḵ בֵּן son וְ wᵊ וְ and נֹאכְלֶ֣נּוּ nōḵᵊlˈennû אכל eat הַ ha הַ the יֹּ֔ום yyˈôm יֹום day וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנִ֖י bᵊnˌî בֵּן son נֹאכַ֥ל nōḵˌal אכל eat מָחָֽר׃ māḥˈār מָחָר next day
6:28. mulier ista dixit mihi da filium tuum ut comedamus eum hodie et filium meum comedemus crasThis woman said to me: Give thy son, that we may eat him today, and we will eat my son tomorrow.
28. And the king said unto her, What aileth thee? And she answered, This woman said unto me, Give thy son, that we may eat him today, and we will eat my son tomorrow.
And the king said unto her, What aileth thee? And she answered, This woman said unto me, Give thy son, that we may eat him to day, and we will eat my son to morrow:

6:28 И сказал ей царь: что тебе? И сказала она: эта женщина говорила мне: <<отдай своего сына, съедим его сегодня, а сына моего съедим завтра>>.
6:28
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
ὁ ο the
βασιλεύς βασιλευς monarch; king
τί τις.1 who?; what?
ἐστίν ειμι be
σοι σοι you
καὶ και and; even
εἶπεν επω say; speak
ἡ ο the
γυνὴ γυνη woman; wife
αὕτη ουτος this; he
εἶπεν επω say; speak
πρός προς to; toward
με με me
δὸς διδωμι give; deposit
τὸν ο the
υἱόν υιος son
σου σου of you; your
καὶ και and; even
φαγόμεθα εσθιω eat; consume
αὐτὸν αυτος he; him
σήμερον σημερον today; present
καὶ και and; even
τὸν ο the
υἱόν υιος son
μου μου of me; mine
καὶ και and; even
φαγόμεθα εσθιω eat; consume
αὐτὸν αυτος he; him
αὔριον αυριον tomorrow; next day
6:28
וַ wa וְ and
יֹּֽאמֶר־ yyˈōmer- אמר say
לָ֥הּ lˌāh לְ to
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
מַה־ mah- מָה what
לָּ֑ךְ llˈāḵ לְ to
וַ wa וְ and
תֹּ֗אמֶר ttˈōmer אמר say
הָ hā הַ the
אִשָּׁ֨ה ʔiššˌā אִשָּׁה woman
הַ ha הַ the
זֹּ֜את zzˈōṯ זֹאת this
אָמְרָ֣ה ʔāmᵊrˈā אמר say
אֵלַ֗י ʔēlˈay אֶל to
תְּנִ֤י tᵊnˈî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵךְ֙ bᵊnēḵ בֵּן son
וְ wᵊ וְ and
נֹאכְלֶ֣נּוּ nōḵᵊlˈennû אכל eat
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנִ֖י bᵊnˌî בֵּן son
נֹאכַ֥ל nōḵˌal אכל eat
מָחָֽר׃ māḥˈār מָחָר next day
6:28. mulier ista dixit mihi da filium tuum ut comedamus eum hodie et filium meum comedemus cras
This woman said to me: Give thy son, that we may eat him today, and we will eat my son tomorrow.
28. And the king said unto her, What aileth thee? And she answered, This woman said unto me, Give thy son, that we may eat him today, and we will eat my son tomorrow.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:28: The king had assumed that the cry of the woman was for food. Her manner indicated that it was not so. He therefore proceeded to inquire what she wanted of him.
This woman - Both women, it would seem, were present; and the aggrieved one pointed to the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:28: What aileth thee: Gen 21:17; Jdg 18:23; Sa1 1:8; Sa2 14:5; Psa 114:5; Isa 22:1
Give thy son: Lev 26:29; Deu 28:53-57; Isa 9:20, Isa 9:21, Isa 49:15; Lam 4:10; Eze 5:10; Mat 24:18-21; Luk 23:29
John Gill
And the king said unto her, what aileth thee?.... His passion subsiding, or pitying her as in distress, and supposing that there might be something particular and pressing in her case:
and she answered:
this woman said unto me; who was now with her, and to whom she pointed:
give thy son, that we may eat him today, and we will eat my son tomorrow; and this was agreed to between them, that first one should be eaten, and then the other, and that they should feed upon one as long as it would last, and then on the other; for it is not to be limited precisely to a day and tomorrow.
6:296:29: Եւ եփեցա՛ք զորդին իմ եւ կերաք զնա, եւ ասեմ ցսա յաւուրն երկրորդի. Տո՛ւր զորդիդ քո եւ կերիցուք զդա. եւ թաքոյց զորդին իւր[3832]։ [3832] Ոմանք. Եւ ասեմ ցնա յաւու՛՛։
29 Եփեցինք իմ որդուն ու կերանք: Յաջորդ օրն ասացի նրան. “Տո՛ւր քո որդուն, որ ուտենք”, սակայն նա թաքցրեց իր որդուն»:
29 Ուստի իմ տղաս եփեցինք եւ զանիկա կերանք։ Երկրորդ օրը անոր ըսի. ‘Տղադ տուր, որպէս զի ուտենք’, բայց անիկա իր տղան պահեց»։
Եւ եփեցաք զորդին իմ եւ կերաք զնա. եւ ասեմ ցսա յաւուրն երկրորդի. Տուր զորդիդ քո եւ կերիցուք զդա. եւ թաքոյց զորդին իւր:

6:29: Եւ եփեցա՛ք զորդին իմ եւ կերաք զնա, եւ ասեմ ցսա յաւուրն երկրորդի. Տո՛ւր զորդիդ քո եւ կերիցուք զդա. եւ թաքոյց զորդին իւր[3832]։
[3832] Ոմանք. Եւ ասեմ ցնա յաւու՛՛։
29 Եփեցինք իմ որդուն ու կերանք: Յաջորդ օրն ասացի նրան. “Տո՛ւր քո որդուն, որ ուտենք”, սակայն նա թաքցրեց իր որդուն»:
29 Ուստի իմ տղաս եփեցինք եւ զանիկա կերանք։ Երկրորդ օրը անոր ըսի. ‘Տղադ տուր, որպէս զի ուտենք’, բայց անիկա իր տղան պահեց»։
zohrab-1805▾ eastern-1994▾ western am▾
6:296:29 И сварили мы моего сына, и съели его. И я сказала ей на другой день: >. Но она спрятала своего сына.
6:29 καὶ και and; even ἡψήσαμεν εψω the υἱόν υιος son μου μου of me; mine καὶ και and; even ἐφάγομεν φαγω swallow; eat αὐτόν αυτος he; him καὶ και and; even εἶπον επω say; speak πρὸς προς to; toward αὐτὴν αυτος he; him τῇ ο the ἡμέρᾳ ημερα day τῇ ο the δευτέρᾳ δευτερος second δὸς διδωμι give; deposit τὸν ο the υἱόν υιος son σου σου of you; your καὶ και and; even φάγωμεν φαγω swallow; eat αὐτόν αυτος he; him καὶ και and; even ἔκρυψεν κρυπτω hide τὸν ο the υἱὸν υιος son αὐτῆς αυτος he; him
6:29 וַ wa וְ and נְּבַשֵּׁ֥ל nnᵊvaššˌēl בשׁל boil אֶת־ ʔeṯ- אֵת [object marker] בְּנִ֖י bᵊnˌî בֵּן son וַ wa וְ and נֹּֽאכְלֵ֑הוּ nnˈōḵᵊlˈēhû אכל eat וָ wā וְ and אֹמַ֨ר ʔōmˌar אמר say אֵלֶ֜יהָ ʔēlˈeʸhā אֶל to בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הָ hā הַ the אַחֵ֗ר ʔaḥˈēr אַחֵר other תְּנִ֤י tᵊnˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] בְּנֵךְ֙ bᵊnēḵ בֵּן son וְ wᵊ וְ and נֹ֣אכְלֶ֔נּוּ nˈōḵᵊlˈennû אכל eat וַ wa וְ and תַּחְבִּ֖א ttaḥbˌi חבא hide אֶת־ ʔeṯ- אֵת [object marker] בְּנָֽהּ׃ bᵊnˈāh בֵּן son
6:29. coximus ergo filium meum et comedimus dixique ei die altera da filium tuum ut comedamus eum quae abscondit filium suumSo we boiled my son, and ate him. And I said to her on the next day: Give thy son, that we may eat him. And she hath hid her son.
29. So we boiled my son, and did eat him: and I said unto her on the next day, Give thy son, that we may eat him: and she hath hid her son.
So we boiled my son, and did eat him: and I said unto her on the next day, Give thy son, that we may eat him: and she hath hid her son:

6:29 И сварили мы моего сына, и съели его. И я сказала ей на другой день: <<отдай же твоего сына, и съедим его>>. Но она спрятала своего сына.
6:29
καὶ και and; even
ἡψήσαμεν εψω the
υἱόν υιος son
μου μου of me; mine
καὶ και and; even
ἐφάγομεν φαγω swallow; eat
αὐτόν αυτος he; him
καὶ και and; even
εἶπον επω say; speak
πρὸς προς to; toward
αὐτὴν αυτος he; him
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
δευτέρᾳ δευτερος second
δὸς διδωμι give; deposit
τὸν ο the
υἱόν υιος son
σου σου of you; your
καὶ και and; even
φάγωμεν φαγω swallow; eat
αὐτόν αυτος he; him
καὶ και and; even
ἔκρυψεν κρυπτω hide
τὸν ο the
υἱὸν υιος son
αὐτῆς αυτος he; him
6:29
וַ wa וְ and
נְּבַשֵּׁ֥ל nnᵊvaššˌēl בשׁל boil
אֶת־ ʔeṯ- אֵת [object marker]
בְּנִ֖י bᵊnˌî בֵּן son
וַ wa וְ and
נֹּֽאכְלֵ֑הוּ nnˈōḵᵊlˈēhû אכל eat
וָ wā וְ and
אֹמַ֨ר ʔōmˌar אמר say
אֵלֶ֜יהָ ʔēlˈeʸhā אֶל to
בַּ ba בְּ in
† הַ the
יֹּ֣ום yyˈôm יֹום day
הָ hā הַ the
אַחֵ֗ר ʔaḥˈēr אַחֵר other
תְּנִ֤י tᵊnˈî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵךְ֙ bᵊnēḵ בֵּן son
וְ wᵊ וְ and
נֹ֣אכְלֶ֔נּוּ nˈōḵᵊlˈennû אכל eat
וַ wa וְ and
תַּחְבִּ֖א ttaḥbˌi חבא hide
אֶת־ ʔeṯ- אֵת [object marker]
בְּנָֽהּ׃ bᵊnˈāh בֵּן son
6:29. coximus ergo filium meum et comedimus dixique ei die altera da filium tuum ut comedamus eum quae abscondit filium suum
So we boiled my son, and ate him. And I said to her on the next day: Give thy son, that we may eat him. And she hath hid her son.
29. So we boiled my son, and did eat him: and I said unto her on the next day, Give thy son, that we may eat him: and she hath hid her son.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:29: So we boiled my son - This is horrible; but for the sake of humanity we must allow that the children died through hunger, and then became food for their starved, desperate parents.
She hath hid her son - He was already dead, says Jarchi; and she hid him, that she might eat him alone.
This very evil Moses had foretold should come upon them if they forsook God; see Deu 28:53-57. The same evil came upon this wretched people when besieged by Nebuchadnezzar; see Eze 5:10. And also when Titus besieged Jerusalem; see Josephus, De Bell. Judaic. lib. vi., cap. 3, and my notes on Mat 24:19.
4 Kings (2 Kings) 6:30
Albert Barnes: Notes on the Bible - 1834
6:29: The prophecy alluded to in the marginal references was now fulfilled, probably for the first time. It had a second accomplishment when Jerusalem was besieged by Nebuchadnezzar Lam 4:10, and a third in the final siege of the same city by Titus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:29: next: Heb. other
she hath hid: Kg1 3:26; Isa 49:15, Isa 66:13
John Gill
So we boiled my son, and did eat him,.... Thus what was predicted, by way of threatening, began to be accomplished, Deut 28:53; see Gill on Deut 28:53, and of which there were other instances of a like kind at the siege of Jerusalem, both by Nebuchadnezzar and Vespasian:
and I said unto her on the next day; after her child had been wholly ate up:
give thy son, that we may eat him; according to agreement:
and she hath hid her son; either to save him alive, or to eat him herself alone.
John Wesley
We boiled - A dreadful judgment threatened to them in case of their apostacy, Deut 28:56-57, in which they were now deeply plunged.
Robert Jamieson, A. R. Fausset and David Brown
we boiled my son, and did eat him--(See on Deut 28:53).
6:306:30: Եւ եղեւ իբրեւ լուաւ արքայ զբանս կնոջն, պատառեա՛ց զհանդերձս իւր. եւ ինքն շրջէր ՚ի վերայ պարսպին. եւ ետես ժողովուրդն զքուրձն որ ՚ի վերայ մարմնոյ նորա ՚ի ներքոյ[3833]։ [3833] Այլք. Զքուրձն որ ՚ի վերայ մարմն՛՛։
30 Երբ արքան կնոջ այս խօսքերը լսեց, պատառոտեց իր հագուստները, եւ քանի որ նա դեռ շրջում էր պարսպի վրայ, ժողովուրդը տեսաւ, որ նա իր հագուստի տակից, մարմնի վրայ քուրձ էր հագել:
30 Թագաւորը այն կնոջ խօսքը լսածին պէս իր հանդերձները պատռեց ու պարսպին վրայէն անցած ատենը՝ ժողովուրդը տեսաւ որ ահա ներսէն անոր մարմնին վրայ քուրձ կար։
Եւ եղեւ իբրեւ լուաւ արքայ զբանս կնոջն, պատառեաց զհանդերձս իւր. եւ ինքն շրջէր ի վերայ պարսպին. եւ ետես ժողովուրդն զքուրձն որ ի վերայ մարմնոյ նորա ի ներքոյ:

6:30: Եւ եղեւ իբրեւ լուաւ արքայ զբանս կնոջն, պատառեա՛ց զհանդերձս իւր. եւ ինքն շրջէր ՚ի վերայ պարսպին. եւ ետես ժողովուրդն զքուրձն որ ՚ի վերայ մարմնոյ նորա ՚ի ներքոյ[3833]։
[3833] Այլք. Զքուրձն որ ՚ի վերայ մարմն՛՛։
30 Երբ արքան կնոջ այս խօսքերը լսեց, պատառոտեց իր հագուստները, եւ քանի որ նա դեռ շրջում էր պարսպի վրայ, ժողովուրդը տեսաւ, որ նա իր հագուստի տակից, մարմնի վրայ քուրձ էր հագել:
30 Թագաւորը այն կնոջ խօսքը լսածին պէս իր հանդերձները պատռեց ու պարսպին վրայէն անցած ատենը՝ ժողովուրդը տեսաւ որ ահա ներսէն անոր մարմնին վրայ քուրձ կար։
zohrab-1805▾ eastern-1994▾ western am▾
6:306:30 Царь, выслушав слова женщины, разодрал одежды свои; и проходил он по стене, и народ видел, что вретище на самом теле его.
6:30 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἤκουσεν ακουω hear ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel τοὺς ο the λόγους λογος word; log τῆς ο the γυναικός γυνη woman; wife διέρρηξεν διαρρηγνυμι rend; tear τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even αὐτὸς αυτος he; him διεπορεύετο διαπορευομαι travel through ἐπὶ επι in; on τοῦ ο the τείχους τειχος wall καὶ και and; even εἶδεν οραω view; see ὁ ο the λαὸς λαος populace; population τὸν ο the σάκκον σακκος sackcloth; sack ἐπὶ επι in; on τῆς ο the σαρκὸς σαρξ flesh αὐτοῦ αυτος he; him ἔσωθεν εσωθεν from inside; inwardly
6:30 וַ wa וְ and יְהִי֩ yᵊhˌî היה be כִ ḵi כְּ as שְׁמֹ֨עַ šᵊmˌōₐʕ שׁמע hear הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵ֤י divrˈê דָּבָר word הָֽ hˈā הַ the אִשָּׁה֙ ʔiššˌā אִשָּׁה woman וַ wa וְ and יִּקְרַ֣ע yyiqrˈaʕ קרע tear אֶת־ ʔeṯ- אֵת [object marker] בְּגָדָ֔יו bᵊḡāḏˈāʸw בֶּגֶד garment וְ wᵊ וְ and ה֖וּא hˌû הוּא he עֹבֵ֣ר ʕōvˈēr עבר pass עַל־ ʕal- עַל upon הַ ha הַ the חֹמָ֑ה ḥōmˈā חֹומָה wall וַ wa וְ and יַּ֣רְא yyˈar ראה see הָ hā הַ the עָ֔ם ʕˈām עַם people וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold הַ ha הַ the שַּׂ֛ק śśˈaq שַׂק sack עַל־ ʕal- עַל upon בְּשָׂרֹ֖ו bᵊśārˌô בָּשָׂר flesh מִ mi מִן from בָּֽיִת׃ bbˈāyiṯ בַּיִת house
6:30. quod cum audisset rex scidit vestimenta sua et transiebat super murum viditque omnis populus cilicium quo vestitus erat ad carnem intrinsecusWhen the king heard this, he rent his garments, and passed by upon the wall. And all the people saw the haircloth which he wore within next to his flesh.
30. And it came to pass, when the king heard the words of the woman, that he rent his clothes; ( now he was passing by upon the wall;) and the people looked, and, behold, he had sackcloth within upon his flesh.
And it came to pass, when the king heard the words of the woman, that he rent his clothes; and he passed by upon the wall, and the people looked, and, behold, [he had] sackcloth within upon his flesh:

6:30 Царь, выслушав слова женщины, разодрал одежды свои; и проходил он по стене, и народ видел, что вретище на самом теле его.
6:30
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἤκουσεν ακουω hear
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
τοὺς ο the
λόγους λογος word; log
τῆς ο the
γυναικός γυνη woman; wife
διέρρηξεν διαρρηγνυμι rend; tear
τὰ ο the
ἱμάτια ιματιον clothing; clothes
αὐτοῦ αυτος he; him
καὶ και and; even
αὐτὸς αυτος he; him
διεπορεύετο διαπορευομαι travel through
ἐπὶ επι in; on
τοῦ ο the
τείχους τειχος wall
καὶ και and; even
εἶδεν οραω view; see
ὁ ο the
λαὸς λαος populace; population
τὸν ο the
σάκκον σακκος sackcloth; sack
ἐπὶ επι in; on
τῆς ο the
σαρκὸς σαρξ flesh
αὐτοῦ αυτος he; him
ἔσωθεν εσωθεν from inside; inwardly
6:30
וַ wa וְ and
יְהִי֩ yᵊhˌî היה be
כִ ḵi כְּ as
שְׁמֹ֨עַ šᵊmˌōₐʕ שׁמע hear
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
אֶת־ ʔeṯ- אֵת [object marker]
דִּבְרֵ֤י divrˈê דָּבָר word
הָֽ hˈā הַ the
אִשָּׁה֙ ʔiššˌā אִשָּׁה woman
וַ wa וְ and
יִּקְרַ֣ע yyiqrˈaʕ קרע tear
אֶת־ ʔeṯ- אֵת [object marker]
בְּגָדָ֔יו bᵊḡāḏˈāʸw בֶּגֶד garment
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
עֹבֵ֣ר ʕōvˈēr עבר pass
עַל־ ʕal- עַל upon
הַ ha הַ the
חֹמָ֑ה ḥōmˈā חֹומָה wall
וַ wa וְ and
יַּ֣רְא yyˈar ראה see
הָ hā הַ the
עָ֔ם ʕˈām עַם people
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
הַ ha הַ the
שַּׂ֛ק śśˈaq שַׂק sack
עַל־ ʕal- עַל upon
בְּשָׂרֹ֖ו bᵊśārˌô בָּשָׂר flesh
מִ mi מִן from
בָּֽיִת׃ bbˈāyiṯ בַּיִת house
6:30. quod cum audisset rex scidit vestimenta sua et transiebat super murum viditque omnis populus cilicium quo vestitus erat ad carnem intrinsecus
When the king heard this, he rent his garments, and passed by upon the wall. And all the people saw the haircloth which he wore within next to his flesh.
30. And it came to pass, when the king heard the words of the woman, that he rent his clothes; ( now he was passing by upon the wall;) and the people looked, and, behold, he had sackcloth within upon his flesh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:30: He had sackcloth within upon his flesh - The king was in deep mourning for the distresses of the people.
4 Kings (2 Kings) 6:31
Albert Barnes: Notes on the Bible - 1834
6:30: Sackcloth - Jehoram hoped perhaps to avert Yahweh's anger, as his father had done Kg1 21:29. But there was no spirit of self-humiliation, or of true pentitence in his heart Kg2 5:7. See the next verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:30: he rent his clothes: Kg2 5:7, Kg2 19:1; Kg1 21:27; Isa 58:5-7
Geneva 1599
And it came to pass, when the king heard the words of the woman, that he rent his clothes; and he passed by upon the wall, and the people looked, and, behold, [he had] sackcloth within (p) upon his flesh.
(p) Thus hypocrites when they feel God's judgments think to please him with outward ceremonies whom in prosperity they will not know.
John Gill
And it came to pass, when the king heard the words of the woman, that he rent his clothes,.... At the horror of the fact reported, and through grief that his people were brought into such distress through famine:
and he passed by upon the wall; returning to his palace:
and the people looked, and, behold, he had sackcloth upon his flesh; which, in token of humiliation for averting the calamities he was under, he had put there before, and now was seen through the rending of his clothes.
Robert Jamieson, A. R. Fausset and David Brown
had sackcloth within upon his flesh--The horrid recital of this domestic tragedy led the king soon after to rend his garment, in consequence of which it was discovered that he wore a penitential shirt of haircloth. It is more than doubtful, however, if he was truly humbled on account of his own and the nation's sins; otherwise he would not have vowed vengeance on the prophet's life. The true explanation seems to be, that Elisha having counselled him not to surrender, with the promise, on condition of deep humiliation, of being delivered, and he having assumed the signs of contrition without receiving the expected relief, regarded Elisha who had proved false and faithless as the cause of all the protracted distress.
6:316:31: Եւ ասէ. Օ՛ն եւ օ՛ն արասցէ ինձ Աստուած, եւ օ՛ն եւ օն յաւելցէ, եթէ կացցէ գլուխն Եղիսէի որդւոյ Սափատայ ՚ի վերայ նորա այսօր[3834]։ [3834] Ոմանք. Արասցէ ինձ Տէր, եւ օն։
31 Արքան ասաց. «Թող Աստուած այսպէս ու այսպէս եւ աւելին անի ինձ, եթէ Սափատի որդի Եղիսէէի գլուխն իր վրայ մնայ այսօր»:
31 Անիկա ըսաւ. «Աստուած ինծի այսպէս ու ասկէ աւելի ընէ, եթէ այսօր Սափատեան Եղիսէին գլուխը իր վրայ մնայ»։
Եւ ասէ. Օն եւ օն արասցէ ինձ Աստուած, եւ օն եւ օն յաւելցէ, եթէ կացցէ գլուխն Եղիսէի որդւոյ Սափատայ ի վերայ նորա այսօր:

6:31: Եւ ասէ. Օ՛ն եւ օ՛ն արասցէ ինձ Աստուած, եւ օ՛ն եւ օն յաւելցէ, եթէ կացցէ գլուխն Եղիսէի որդւոյ Սափատայ ՚ի վերայ նորա այսօր[3834]։
[3834] Ոմանք. Արասցէ ինձ Տէր, եւ օն։
31 Արքան ասաց. «Թող Աստուած այսպէս ու այսպէս եւ աւելին անի ինձ, եթէ Սափատի որդի Եղիսէէի գլուխն իր վրայ մնայ այսօր»:
31 Անիկա ըսաւ. «Աստուած ինծի այսպէս ու ասկէ աւելի ընէ, եթէ այսօր Սափատեան Եղիսէին գլուխը իր վրայ մնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:316:31 И сказал: пусть то и то сделает мне Бог, и еще более сделает, если останется голова Елисея, сына Сафатова, на нем сегодня.
6:31 καὶ και and; even εἶπεν επω say; speak τάδε οδε further; this ποιήσαι ποιεω do; make μοι μοι me ὁ ο the θεὸς θεος God καὶ και and; even τάδε οδε further; this προσθείη προστιθημι add; continue εἰ ει if; whether στήσεται ιστημι stand; establish ἡ ο the κεφαλὴ κεφαλη head; top Ελισαιε ελισαιε in; on αὐτῷ αυτος he; him σήμερον σημερον today; present
6:31 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say כֹּֽה־ kˈō- כֹּה thus יַעֲשֶׂה־ yaʕᵃśeh- עשׂה make לִּ֥י llˌî לְ to אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וְ wᵊ וְ and כֹ֣ה ḵˈō כֹּה thus יֹוסִ֑ף yôsˈif יסף add אִֽם־ ʔˈim- אִם if יַעֲמֹ֞ד yaʕᵃmˈōḏ עמד stand רֹ֣אשׁ rˈōš רֹאשׁ head אֱלִישָׁ֧ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha בֶּן־ ben- בֵּן son שָׁפָ֛ט šāfˈāṭ שָׁפָט Shaphat עָלָ֖יו ʕālˌāʸw עַל upon הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
6:31. et ait haec mihi faciat Deus et haec addat si steterit caput Helisei filii Saphat super eum hodieAnd the king said: May God do so and so to me, and may he add more, if the head of Eliseus, the son of Saphat, shall stand on him this day.
31. Then he said, God do so to me, and more also, if the head of Elisha the son of Shaphat shall stand on him this day.
Then he said, God do so and more also to me, if the head of Elisha the son of Shaphat shall stand on him this day:

6:31 И сказал: пусть то и то сделает мне Бог, и еще более сделает, если останется голова Елисея, сына Сафатова, на нем сегодня.
6:31
καὶ και and; even
εἶπεν επω say; speak
τάδε οδε further; this
ποιήσαι ποιεω do; make
μοι μοι me
ὁ ο the
θεὸς θεος God
καὶ και and; even
τάδε οδε further; this
προσθείη προστιθημι add; continue
εἰ ει if; whether
στήσεται ιστημι stand; establish
ἡ ο the
κεφαλὴ κεφαλη head; top
Ελισαιε ελισαιε in; on
αὐτῷ αυτος he; him
σήμερον σημερον today; present
6:31
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
כֹּֽה־ kˈō- כֹּה thus
יַעֲשֶׂה־ yaʕᵃśeh- עשׂה make
לִּ֥י llˌî לְ to
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
וְ wᵊ וְ and
כֹ֣ה ḵˈō כֹּה thus
יֹוסִ֑ף yôsˈif יסף add
אִֽם־ ʔˈim- אִם if
יַעֲמֹ֞ד yaʕᵃmˈōḏ עמד stand
רֹ֣אשׁ rˈōš רֹאשׁ head
אֱלִישָׁ֧ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
בֶּן־ ben- בֵּן son
שָׁפָ֛ט šāfˈāṭ שָׁפָט Shaphat
עָלָ֖יו ʕālˌāʸw עַל upon
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
6:31. et ait haec mihi faciat Deus et haec addat si steterit caput Helisei filii Saphat super eum hodie
And the king said: May God do so and so to me, and may he add more, if the head of Eliseus, the son of Saphat, shall stand on him this day.
31. Then he said, God do so to me, and more also, if the head of Elisha the son of Shaphat shall stand on him this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:31: If the head of Elisha - shall stand on him - Either he attributed these calamities to the prophet, or else he thought he could remove them, and yet would not. The miserable king was driven to desperation.
4 Kings (2 Kings) 6:32
Albert Barnes: Notes on the Bible - 1834
6:31: God do so ... - Jehoram uses almost the very words of his wicked mother, when she sought the life of Elijah (marginal reference).
The head of Elisha - Beheading was not an ordinary Jewish punishment. The Law did not sanction it. But in Assyria, Babylonia, and generally through the East, it was the most conmon form of capital punishment. It is not quite clear why Elisha was to be punished. Perhaps Jehoram argued from his other miracles that he could give deliverance from the present peril, if he liked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:31: God do so: Rut 1:17; Sa1 3:17, Sa1 14:44, Sa1 25:22; Sa2 3:9, Sa2 3:35, Sa2 19:13; Kg1 2:23
if the head: Kg1 18:17, Kg1 19:2, Kg1 22:8; Jer 37:15, Jer 37:16, Jer 38:4; Joh 11:50; Act 23:12, Act 23:13
John Gill
Then he said, God do so and more also to me,.... He swore and made dreadful imprecations:
if the head of Elisha the son of Shaphat shall stand on him this day; imputing the sore famine to him, because he had foretold it, and did not pray for the removal of it, as he might; and perhaps had advised and encouraged the king to hold out the siege, which had brought them to this extremity, and therefore was enraged at him.
John Wesley
God do so, &c. - Because he had encouraged them to withstand the Syrians, by promising them help from God.
6:326:32: Եւ Եղիսեէ նստէր ՚ի տան իւրում, եւ ծերքն նստէին ընդ նմա. եւ առաքեաց ա՛յր առաջի երեսաց իւրոց. եւ մինչչեւ՛ եկեալ էր հրեշտակին առ նա, ասէ ցծերսն, եթէ գիտիցէ՞ք զի առաքեաց որդի սպանողին առնուլ զգլուխ իմ. իբրեւ մտանիցէ հրեշտակն՝ կալջի՛ք զնա ընդ դրօքն. ո՛չ ապաքէն ձայն ոտից տեառն նորա զկնի նորա իցէ[3835]։ [3835] Ոմանք. Նստէին ընդ նմին։
32 Եղիսէէն նստել էր իր տանը, ծերերի հետ: Արքան մարդ ուղարկեց նրա մօտ, եւ երբ դեռ պատգամաւորը նրա մօտ չէր հասել, Եղիսէէն ասաց ծերերին. «Տեսնո՞ւմ էք, մարդասպանի որդին մարդ է ուղարկել, որ իմ գլուխը կտրի: Հէնց որ հասնի պատգամաւորը, դռների մօտ բռնեցէ՛ք նրան: Չէ՞ որ նրա տիրոջ ոտնաձայնը նրա յետեւից լսւում է»:
32 Եղիսէ իր տունը կը նստէր ու ծերերը անոր հետ կը նստէին։ Թագաւորը իր առջեւէն մարդ մը ղրկեց անոր ու պատգամաւորը դեռ չեկած՝ Եղիսէ ծերերուն ըսաւ. «Կը տեսնէ՞ք որ այս մարդասպանին որդին գլուխս առնելու մարդ ղրկեց. նայեցէ՛ք, այն մարդը եկածին պէս դուռը գոցեցէ՛ք ու զանիկա դրանը քով բռնեցէ՛ք. միթէ անոր տիրոջը ոտքերուն ձայնը անոր ետեւէն չէ՞»։
Եւ Եղիսէ նստէր ի տան իւրում, եւ ծերքն նստէին ընդ նմա. եւ առաքեաց այր առաջի երեսաց իւրոց. եւ մինչչեւ եկեալ էր հրեշտակին առ նա, ասէ ցծերսն, եթէ` Գիտիցէ՞ք զի առաքեաց որդի սպանողին առնուլ զգլուխ իմ. [86]իբրեւ մտանիցէ հրեշտակն,`` կալջիք զնա ընդ դրօքն. ո՞չ ապաքէն ձայն ոտից տեառն նորա զկնի նորա իցէ:

6:32: Եւ Եղիսեէ նստէր ՚ի տան իւրում, եւ ծերքն նստէին ընդ նմա. եւ առաքեաց ա՛յր առաջի երեսաց իւրոց. եւ մինչչեւ՛ եկեալ էր հրեշտակին առ նա, ասէ ցծերսն, եթէ գիտիցէ՞ք զի առաքեաց որդի սպանողին առնուլ զգլուխ իմ. իբրեւ մտանիցէ հրեշտակն՝ կալջի՛ք զնա ընդ դրօքն. ո՛չ ապաքէն ձայն ոտից տեառն նորա զկնի նորա իցէ[3835]։
[3835] Ոմանք. Նստէին ընդ նմին։
32 Եղիսէէն նստել էր իր տանը, ծերերի հետ: Արքան մարդ ուղարկեց նրա մօտ, եւ երբ դեռ պատգամաւորը նրա մօտ չէր հասել, Եղիսէէն ասաց ծերերին. «Տեսնո՞ւմ էք, մարդասպանի որդին մարդ է ուղարկել, որ իմ գլուխը կտրի: Հէնց որ հասնի պատգամաւորը, դռների մօտ բռնեցէ՛ք նրան: Չէ՞ որ նրա տիրոջ ոտնաձայնը նրա յետեւից լսւում է»:
32 Եղիսէ իր տունը կը նստէր ու ծերերը անոր հետ կը նստէին։ Թագաւորը իր առջեւէն մարդ մը ղրկեց անոր ու պատգամաւորը դեռ չեկած՝ Եղիսէ ծերերուն ըսաւ. «Կը տեսնէ՞ք որ այս մարդասպանին որդին գլուխս առնելու մարդ ղրկեց. նայեցէ՛ք, այն մարդը եկածին պէս դուռը գոցեցէ՛ք ու զանիկա դրանը քով բռնեցէ՛ք. միթէ անոր տիրոջը ոտքերուն ձայնը անոր ետեւէն չէ՞»։
zohrab-1805▾ eastern-1994▾ western am▾
6:326:32 Елисей же сидел в своем доме, и старцы сидели у него. И послал [царь] человека от себя. Прежде нежели пришел посланный к нему, он сказал старцам: видите ли, что этот сын убийцы послал снять с меня голову? Смотрите, когда придет посланный, затворите дверь и прижмите его дверью. А вот и топот ног господина его за ним!
6:32 καὶ και and; even Ελισαιε ελισαιε sit; settle ἐν εν in τῷ ο the οἴκῳ οικος home; household αὐτοῦ αυτος he; him καὶ και and; even οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older ἐκάθηντο καθημαι sit; settle μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even ἀπέστειλεν αποστελλω send off / away ἄνδρα ανηρ man; husband πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him πρὶν πριν before ἐλθεῖν ερχομαι come; go τὸν ο the ἄγγελον αγγελος messenger πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even αὐτὸς αυτος he; him εἶπεν επω say; speak πρὸς προς to; toward τοὺς ο the πρεσβυτέρους πρεσβυτερος senior; older εἰ ει if; whether οἴδατε οιδα aware ὅτι οτι since; that ἀπέστειλεν αποστελλω send off / away ὁ ο the υἱὸς υιος son τοῦ ο the φονευτοῦ φονευτης this; he ἀφελεῖν αφαιρεω take away τὴν ο the κεφαλήν κεφαλη head; top μου μου of me; mine ἴδετε οραω view; see ὡς ως.1 as; how ἂν αν perhaps; ever ἔλθῃ ερχομαι come; go ὁ ο the ἄγγελος αγγελος messenger ἀποκλείσατε αποκλειω shut up τὴν ο the θύραν θυρα door καὶ και and; even παραθλίψατε παραθλιβω he; him ἐν εν in τῇ ο the θύρᾳ θυρα door οὐχὶ ουχι not; not actually φωνὴ φωνη voice; sound τῶν ο the ποδῶν πους foot; pace τοῦ ο the κυρίου κυριος lord; master αὐτοῦ αυτος he; him κατόπισθεν κατοπισθεν he; him
6:32 וֶ we וְ and אֱלִישָׁע֙ ʔᵉlîšˌāʕ אֱלִישָׁע Elisha יֹשֵׁ֣ב yōšˈēv ישׁב sit בְּ bᵊ בְּ in בֵיתֹ֔ו vêṯˈô בַּיִת house וְ wᵊ וְ and הַ ha הַ the זְּקֵנִ֖ים zzᵊqēnˌîm זָקֵן old יֹשְׁבִ֣ים yōšᵊvˈîm ישׁב sit אִתֹּ֑ו ʔittˈô אֵת together with וַ wa וְ and יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send אִ֜ישׁ ʔˈîš אִישׁ man מִ mi מִן from לְּ llᵊ לְ to פָנָ֗יו fānˈāʸw פָּנֶה face בְּ bᵊ בְּ in טֶ֣רֶם ṭˈerem טֶרֶם beginning יָבֹא֩ yāvˌō בוא come הַ ha הַ the מַּלְאָ֨ךְ mmalʔˌāḵ מַלְאָךְ messenger אֵלָ֜יו ʔēlˈāʸw אֶל to וְ wᵊ וְ and ה֣וּא׀ hˈû הוּא he אָמַ֣ר ʔāmˈar אמר say אֶל־ ʔel- אֶל to הַ ha הַ the זְּקֵנִ֗ים zzᵊqēnˈîm זָקֵן old הַ ha הֲ [interrogative] רְּאִיתֶם֙ rrᵊʔîṯˌem ראה see כִּֽי־ kˈî- כִּי that שָׁלַ֞ח šālˈaḥ שׁלח send בֶּן־ ben- בֵּן son הַֽ hˈa הַ the מְרַצֵּ֤חַ mᵊraṣṣˈēₐḥ רצח kill הַ ha הַ the זֶּה֙ zzˌeh זֶה this לְ lᵊ לְ to הָסִ֣יר hāsˈîr סור turn aside אֶת־ ʔeṯ- אֵת [object marker] רֹאשִׁ֔י rōšˈî רֹאשׁ head רְא֣וּ׀ rᵊʔˈû ראה see כְּ kᵊ כְּ as בֹ֣א vˈō בוא come הַ ha הַ the מַּלְאָ֗ךְ mmalʔˈāḵ מַלְאָךְ messenger סִגְר֤וּ siḡrˈû סגר close הַ ha הַ the דֶּ֨לֶת֙ ddˈeleṯ דֶּלֶת door וּ û וְ and לְחַצְתֶּ֤ם lᵊḥaṣtˈem לחץ press אֹתֹו֙ ʔōṯˌô אֵת [object marker] בַּ ba בְּ in † הַ the דֶּ֔לֶת ddˈeleṯ דֶּלֶת door הֲ hᵃ הֲ [interrogative] לֹ֗וא lˈô לֹא not קֹ֛ול qˈôl קֹול sound רַגְלֵ֥י raḡlˌê רֶגֶל foot אֲדֹנָ֖יו ʔᵃḏōnˌāʸw אָדֹון lord אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
6:32. Heliseus autem sedebat in domo sua et senes sedebant cum eo praemisit itaque virum et antequam veniret nuntius ille dixit ad senes numquid scitis quod miserit filius homicidae hic ut praecidatur caput meum videte ergo cum venerit nuntius cludite ostium et non sinatis eum introire ecce enim sonitus pedum domini eius post eum estBut Eliseus sat in his house, and the ancients sat with him. So he sent a man before: and before that messenger came, he said to the ancients: Do you know that this son of a murderer hath sent to cut off my head? Look then when the messenger shall come, shut the door, and suffer him not to come in: for behold the sound of his master's feet is behind him.
32. But Elisha sat in his house; and the elders sat with him; and sent a man from before him: but ere the messenger came to him, he said to the elders, See ye how this son of a murderer hath sent to take away mine head? look, when the messenger cometh, shut the door, and hold the door fast against him: is not the sound of his master’s feet behind him.?
But Elisha sat in his house, and the elders sat with him; and [the king] sent a man from before him: but ere the messenger came to him, he said to the elders, See ye how this son of a murderer hath sent to take away mine head? look, when the messenger cometh, shut the door, and hold him fast at the door: [is] not the sound of his master' s feet behind him:

6:32 Елисей же сидел в своем доме, и старцы сидели у него. И послал [царь] человека от себя. Прежде нежели пришел посланный к нему, он сказал старцам: видите ли, что этот сын убийцы послал снять с меня голову? Смотрите, когда придет посланный, затворите дверь и прижмите его дверью. А вот и топот ног господина его за ним!
6:32
καὶ και and; even
Ελισαιε ελισαιε sit; settle
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
ἐκάθηντο καθημαι sit; settle
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ἄνδρα ανηρ man; husband
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
πρὶν πριν before
ἐλθεῖν ερχομαι come; go
τὸν ο the
ἄγγελον αγγελος messenger
πρὸς προς to; toward
αὐτὸν αυτος he; him
καὶ και and; even
αὐτὸς αυτος he; him
εἶπεν επω say; speak
πρὸς προς to; toward
τοὺς ο the
πρεσβυτέρους πρεσβυτερος senior; older
εἰ ει if; whether
οἴδατε οιδα aware
ὅτι οτι since; that
ἀπέστειλεν αποστελλω send off / away
ὁ ο the
υἱὸς υιος son
τοῦ ο the
φονευτοῦ φονευτης this; he
ἀφελεῖν αφαιρεω take away
τὴν ο the
κεφαλήν κεφαλη head; top
μου μου of me; mine
ἴδετε οραω view; see
ὡς ως.1 as; how
ἂν αν perhaps; ever
ἔλθῃ ερχομαι come; go
ὁ ο the
ἄγγελος αγγελος messenger
ἀποκλείσατε αποκλειω shut up
τὴν ο the
θύραν θυρα door
καὶ και and; even
παραθλίψατε παραθλιβω he; him
ἐν εν in
τῇ ο the
θύρᾳ θυρα door
οὐχὶ ουχι not; not actually
φωνὴ φωνη voice; sound
τῶν ο the
ποδῶν πους foot; pace
τοῦ ο the
κυρίου κυριος lord; master
αὐτοῦ αυτος he; him
κατόπισθεν κατοπισθεν he; him
6:32
וֶ we וְ and
אֱלִישָׁע֙ ʔᵉlîšˌāʕ אֱלִישָׁע Elisha
יֹשֵׁ֣ב yōšˈēv ישׁב sit
בְּ bᵊ בְּ in
בֵיתֹ֔ו vêṯˈô בַּיִת house
וְ wᵊ וְ and
הַ ha הַ the
זְּקֵנִ֖ים zzᵊqēnˌîm זָקֵן old
יֹשְׁבִ֣ים yōšᵊvˈîm ישׁב sit
אִתֹּ֑ו ʔittˈô אֵת together with
וַ wa וְ and
יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send
אִ֜ישׁ ʔˈîš אִישׁ man
מִ mi מִן from
לְּ llᵊ לְ to
פָנָ֗יו fānˈāʸw פָּנֶה face
בְּ bᵊ בְּ in
טֶ֣רֶם ṭˈerem טֶרֶם beginning
יָבֹא֩ yāvˌō בוא come
הַ ha הַ the
מַּלְאָ֨ךְ mmalʔˌāḵ מַלְאָךְ messenger
אֵלָ֜יו ʔēlˈāʸw אֶל to
וְ wᵊ וְ and
ה֣וּא׀ hˈû הוּא he
אָמַ֣ר ʔāmˈar אמר say
אֶל־ ʔel- אֶל to
הַ ha הַ the
זְּקֵנִ֗ים zzᵊqēnˈîm זָקֵן old
הַ ha הֲ [interrogative]
רְּאִיתֶם֙ rrᵊʔîṯˌem ראה see
כִּֽי־ kˈî- כִּי that
שָׁלַ֞ח šālˈaḥ שׁלח send
בֶּן־ ben- בֵּן son
הַֽ hˈa הַ the
מְרַצֵּ֤חַ mᵊraṣṣˈēₐḥ רצח kill
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
לְ lᵊ לְ to
הָסִ֣יר hāsˈîr סור turn aside
אֶת־ ʔeṯ- אֵת [object marker]
רֹאשִׁ֔י rōšˈî רֹאשׁ head
רְא֣וּ׀ rᵊʔˈû ראה see
כְּ kᵊ כְּ as
בֹ֣א vˈō בוא come
הַ ha הַ the
מַּלְאָ֗ךְ mmalʔˈāḵ מַלְאָךְ messenger
סִגְר֤וּ siḡrˈû סגר close
הַ ha הַ the
דֶּ֨לֶת֙ ddˈeleṯ דֶּלֶת door
וּ û וְ and
לְחַצְתֶּ֤ם lᵊḥaṣtˈem לחץ press
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
בַּ ba בְּ in
† הַ the
דֶּ֔לֶת ddˈeleṯ דֶּלֶת door
הֲ hᵃ הֲ [interrogative]
לֹ֗וא lˈô לֹא not
קֹ֛ול qˈôl קֹול sound
רַגְלֵ֥י raḡlˌê רֶגֶל foot
אֲדֹנָ֖יו ʔᵃḏōnˌāʸw אָדֹון lord
אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
6:32. Heliseus autem sedebat in domo sua et senes sedebant cum eo praemisit itaque virum et antequam veniret nuntius ille dixit ad senes numquid scitis quod miserit filius homicidae hic ut praecidatur caput meum videte ergo cum venerit nuntius cludite ostium et non sinatis eum introire ecce enim sonitus pedum domini eius post eum est
But Eliseus sat in his house, and the ancients sat with him. So he sent a man before: and before that messenger came, he said to the ancients: Do you know that this son of a murderer hath sent to cut off my head? Look then when the messenger shall come, shut the door, and suffer him not to come in: for behold the sound of his master's feet is behind him.
32. But Elisha sat in his house; and the elders sat with him; and sent a man from before him: but ere the messenger came to him, he said to the elders, See ye how this son of a murderer hath sent to take away mine head? look, when the messenger cometh, shut the door, and hold the door fast against him: is not the sound of his master’s feet behind him.?
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Adam Clarke: Commentary on the Bible - 1831
6:32: This son of a murderer - Jehoram, the son of Ahab and Jezebel. But Ahab is called a murderer because of the murder of Naboth.
Shut the door - He was obliged to make use of this method for his personal safety, as the king was highly incensed.
The sound of his master's feet behind him? - That is, King Jehoram is following his messenger, that he may see him take off my head.
4 Kings (2 Kings) 6:33
Albert Barnes: Notes on the Bible - 1834
6:32: But Elisha sat ... - Translate, "And Elisha was sitting in his house, and all the elders were sitting with him, when the king sent, etc."
The "elders," - either "the elders of the city" or "the elders of the land," - who may have been in session at Samaria now, as they had been at the time of a former siege Kg1 20:7 - had gone to Elisha for his advice or assistance. Their imminent peril drove them to acknowledge the power of Yahweh, and to consult with His prophet.
This son of a murderer - i. e. of Ahab, the murderer, not only of Naboth, but also of all the prophets of the Lord (marginal reference), whom be allowed Jezebel to slay.
Hold him fast at the door - The elders, public officials, not private friends of Elisha, could not have been expected to resist the entrance of the executioner at the mere request of the prophet. He therefore assigns a reason for his request - "the king is coming in person, either to confirm or Rev_oke his order - will they detain the headsman until his arrival?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:32: the elders: Eze 8:1, Eze 14:1, Eze 20:1, Eze 33:31
ere the messenger: Kg2 6:12, Kg2 5:26
See ye how: Luk 13:32
son of a murderer: Kg1 18:4, Kg1 18:13, Kg1 18:14, Kg1 21:10
the sound: Kg1 14:6
Geneva 1599
But Elisha sat in his house, and the elders sat with him; and [the king] sent a man from before him: but ere the messenger came to him, he said to the elders, See ye how this son of a (q) murderer hath sent to take away mine head? look, when the messenger cometh, shut the door, and hold him fast at the door: [is] not the sound of his master's feet behind him?
(q) Meaning, Jehoram Ahab's son, who killed the prophets and caused Naboth to be stoned.
John Gill
And Elisha sat in his house,.... In Samaria:
and the elders sat with him; not the elders of the city, or the magistrates thereof, but his disciples, as Josephus says (p), the eldest of them, whom he admitted to greater familiarity and converse with him:
and the king sent a man from before him; to execute what he had sworn should be done that day to the prophet:
but ere the messenger came to him, he said to the elders, see ye how this son of a murderer hath sent to take away mine head? which he knew by a spirit of prophecy, and spoke of it before the executioner came; he calls Joram the son of a murderer, because of his mother Jezebel, who killed Naboth, and the prophets of the Lord, and to which his father Ahab also consented, and therefore might be so called too; and he intimates hereby that he was of the same temper and disposition, and as the above oath, and his orders, showed:
look when the messenger cometh, shut the door, and hold him fast at the door; and not suffer him to come in:
is not the sound of his master's feet behind him? that is, of Joram king of Israel, who followed the messenger, either to listen and hear what the prophet would say unto him; or repenting of his order, as Josephus (q) thinks, he followed him to prevent the execution.
(p) Ut supra. (Antiqu. l. 9. c. 4. sect. 4.) (q) Ibid.
John Wesley
He said - Being admonished by God of his danger. This son - The genuine son of that wicked Ahab the murderer of the Lord's prophets. This expression may seem very harsh and unfit; nor is it to be drawn into imitation by others: but it must be considered, that he was an extraordinary prophet, intrusted with a power in some sort superior to that of Joram, and had authority to control and rebuke him in the name of the king of kings. Hold him - That he may not break in upon me, and take away my life, before the king comes.
Robert Jamieson, A. R. Fausset and David Brown
But Elisha sat in his house, and the elders sat with him--The latter clause of 4Kings 6:33, which contains the king's impatient exclamation, enables us to account for the impetuous order he issued for the beheading of Elisha. Though Jehoram was a wicked king and most of his courtiers would resemble their master, many had been won over, through the prophet's influence, to the true religion. A meeting, probably a prayer-meeting, of those was held in the house where he lodged, for he had none of his own (3Kings 19:20-21); and them he not only apprised of the king's design against himself, but disclosed to them the proof of a premeditated deliverance.
6:336:33: Եւ մինչդեռ խօսէր ընդ նոսա, ահա հրեշտակն էջ առ նոսա՝ եւ ասէ. Ահա չարութիւն ՚ի Տեառնէ է. զի՞ եւս համբերից Տեառն[3836]։[3836] Բազումք. Ահա այս չարութիւն ՚ի Տեառնէ։ ՚Ի լուս՛՛. Չարութիւն ՚ի Տեռնէ է. համաձայն ոմանց ՚ի բնաբ՛՛։
33 Մինչ Եղիսէէն խօսում էր նրանց հետ, պատգամաւորն եկաւ նրանց մօտ եւ ասաց. «Ահա այս չարիքը Տիրոջից է. Տիրոջ վրայ էլ ի՞նչ յոյս դնեմ»:
33 Երբ անոնց հետ կը խօսէր, այն պատգամաւորը անոր քով իջաւ ու ըսաւ*. «Ահա այս չարիքը Տէրոջմէն է. ա՛լ ասկէ յետոյ Տէրոջմէն ի՞նչ պիտի յուսամ»։
Եւ մինչդեռ խօսէր ընդ նոսա, ահա հրեշտակն էջ առ նոսա. եւ ասէ. Ահա այս չարութիւն ի Տեառնէ է. զի՞ եւս համբերից Տեառն:

6:33: Եւ մինչդեռ խօսէր ընդ նոսա, ահա հրեշտակն էջ առ նոսա՝ եւ ասէ. Ահա չարութիւն ՚ի Տեառնէ է. զի՞ եւս համբերից Տեառն[3836]։
[3836] Բազումք. Ահա այս չարութիւն ՚ի Տեառնէ։ ՚Ի լուս՛՛. Չարութիւն ՚ի Տեռնէ է. համաձայն ոմանց ՚ի բնաբ՛՛։
33 Մինչ Եղիսէէն խօսում էր նրանց հետ, պատգամաւորն եկաւ նրանց մօտ եւ ասաց. «Ահա այս չարիքը Տիրոջից է. Տիրոջ վրայ էլ ի՞նչ յոյս դնեմ»:
33 Երբ անոնց հետ կը խօսէր, այն պատգամաւորը անոր քով իջաւ ու ըսաւ*. «Ահա այս չարիքը Տէրոջմէն է. ա՛լ ասկէ յետոյ Տէրոջմէն ի՞նչ պիտի յուսամ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:336:33 Еще говорил он с ними, и вот посланный приходит к нему, и сказал: вот какое бедствие от Господа! чего мне впредь ждать от Господа?
6:33 ἔτι ετι yet; still αὐτοῦ αυτος he; him λαλοῦντος λαλεω talk; speak μετ᾿ μετα with; amid αὐτῶν αυτος he; him καὶ και and; even ἰδοὺ ιδου see!; here I am ἄγγελος αγγελος messenger κατέβη καταβαινω step down; descend πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am αὕτη ουτος this; he ἡ ο the κακία κακια badness; vice παρὰ παρα from; by κυρίου κυριος lord; master τί τις.1 who?; what? ὑπομείνω υπομενω endure; stay behind τῷ ο the κυρίῳ κυριος lord; master ἔτι ετι yet; still
6:33 עֹודֶ֨נּוּ֙ ʕôḏˈennû עֹוד duration מְדַבֵּ֣ר mᵊḏabbˈēr דבר speak עִמָּ֔ם ʕimmˈām עִם with וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold הַ ha הַ the מַּלְאָ֖ךְ mmalʔˌāḵ מַלְאָךְ messenger יֹרֵ֣ד yōrˈēḏ ירד descend אֵלָ֑יו ʔēlˈāʸw אֶל to וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הִנֵּֽה־ hinnˈē- הִנֵּה behold זֹ֤את zˈōṯ זֹאת this הָֽ hˈā הַ the רָעָה֙ rāʕˌā רָעָה evil מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מָֽה־ mˈā- מָה what אֹוחִ֥יל ʔôḥˌîl יחל wait, to hope לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH עֹֽוד׃ ס ʕˈôḏ . s עֹוד duration
6:33. et adhuc illo loquente eis apparuit nuntius qui veniebat ad eum et ait ecce tantum malum a Domino est quid amplius expectabo a DominoWhile he was yet speaking to them, the messenger appeared, who was coming to him. And he said: Behold, so great an evil is from the Lord: what shall I look for more from the Lord?
33. And while he yet talked with them, behold, the messenger came down unto him: and he said, Behold, this evil is of the LORD; why should I wait for the LORD any longer?
And while he yet talked with them, behold, the messenger came down unto him: and he said, Behold, this evil [is] of the LORD; what should I wait for the LORD any longer:

6:33 Еще говорил он с ними, и вот посланный приходит к нему, и сказал: вот какое бедствие от Господа! чего мне впредь ждать от Господа?
6:33
ἔτι ετι yet; still
αὐτοῦ αυτος he; him
λαλοῦντος λαλεω talk; speak
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἄγγελος αγγελος messenger
κατέβη καταβαινω step down; descend
πρὸς προς to; toward
αὐτὸν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
αὕτη ουτος this; he
ἡ ο the
κακία κακια badness; vice
παρὰ παρα from; by
κυρίου κυριος lord; master
τί τις.1 who?; what?
ὑπομείνω υπομενω endure; stay behind
τῷ ο the
κυρίῳ κυριος lord; master
ἔτι ετι yet; still
6:33
עֹודֶ֨נּוּ֙ ʕôḏˈennû עֹוד duration
מְדַבֵּ֣ר mᵊḏabbˈēr דבר speak
עִמָּ֔ם ʕimmˈām עִם with
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
הַ ha הַ the
מַּלְאָ֖ךְ mmalʔˌāḵ מַלְאָךְ messenger
יֹרֵ֣ד yōrˈēḏ ירד descend
אֵלָ֑יו ʔēlˈāʸw אֶל to
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הִנֵּֽה־ hinnˈē- הִנֵּה behold
זֹ֤את zˈōṯ זֹאת this
הָֽ hˈā הַ the
רָעָה֙ rāʕˌā רָעָה evil
מֵ mē מִן from
אֵ֣ת ʔˈēṯ אֵת together with
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מָֽה־ mˈā- מָה what
אֹוחִ֥יל ʔôḥˌîl יחל wait, to hope
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
עֹֽוד׃ ס ʕˈôḏ . s עֹוד duration
6:33. et adhuc illo loquente eis apparuit nuntius qui veniebat ad eum et ait ecce tantum malum a Domino est quid amplius expectabo a Domino
While he was yet speaking to them, the messenger appeared, who was coming to him. And he said: Behold, so great an evil is from the Lord: what shall I look for more from the Lord?
33. And while he yet talked with them, behold, the messenger came down unto him: and he said, Behold, this evil is of the LORD; why should I wait for the LORD any longer?
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Adam Clarke: Commentary on the Bible - 1831
6:33: Behold, this evil is of the Lord - It is difficult to know whether it be the prophet, the messenger, or the king, that says these words. It might be the answer of the prophet from within to the messenger who was without, and who sought for admission, and gave his reason; to whom Elisha might have replied: "I am not the cause of these calamities; they are from the Lord; I have been praying for their removal; but why should I pray to the Lord any longer, for the time of your deliverance is at hand?" And then Elisha said, - see the following chapter, 2 Kings 7 (note), where the removal of the calamity is foretold in the most explicit manner; and indeed the chapter is unhappily divided from this. The seventh chapter should have begun with Kg2 6:24 of this chapter, as, by the present division, the story is unnaturally interrupted.
How natural is it for men to lay the cause of their suffering on any thing or person but themselves! Ahab's iniquity was sufficient to have brought down God's displeasure on a whole nation; and yet he takes no blame to himself, but lays all on the prophet, who was the only salt that preserved the whole nation from corruption. How few take their sins to themselves! and till they do this, they cannot be true penitents; nor can they expect God's wrath to be averted till they feel themselves the chief of sinners.
Albert Barnes: Notes on the Bible - 1834
6:33: The messenger - It has been proposed to change "messenger" into "king," the two words being in Hebrew nearly alike, and the speech with which the chapter ends being considered only suitable in the mouth of the king, whose presence is indicated in Kg2 7:2, Kg2 7:17. Others think that the words "and the king after him" have fallen out of the text.
Came down - The messenger came down from off the wall to the level of the streets.
Behold this evil ... - Jehoram bursts into the prophet's presence with a justification of the sentence Kg2 6:31 he has pronounced against him. "Behold this evil - this siege with all its horrors - is from Yahweh - from Yahweh, Whose prophet thou art. Why should I wait for Yahweh - temporize with Him - keep as it were, on terms with Him by suffering thee to live - any longer? What hast thou to say in arrest of judgment?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:33: this evil is of the Lord: Gen 4:13; Exo 16:6-8; Sa1 28:6-8, Sa1 31:4; Job 1:11, Job 1:21, Job 2:5, Job 2:9; Pro 19:3; Isa 8:21; Jer 2:25; Eze 33:10; Mat 27:4, Mat 27:5; Co2 2:7, Co2 2:11; Rev 16:9-11
wait for the: Psa 27:14, Psa 37:7, Psa 37:9, Psa 62:5; Isa 8:17, Isa 26:3, Isa 50:10; Lam 3:25, Lam 3:26; Hab 2:3; Luk 18:1
Next: 4 Kings (2 Kings) Chapter 7
Geneva 1599
And while he yet talked with them, behold, the messenger came down unto him: and he said, Behold, this evil [is] of the LORD; what (r) should I wait for the LORD any longer?
(r) So the wicked fall into a rage and desperation, if they do not find a quick remedy for their afflictions.
John Gill
And while he yet talked with them,.... Elisha with the elders:
behold, the messenger came down unto him; sent by the king:
and he said; either the messenger in the king's name, or rather the king, who was at his heels, and came to the door before the messenger was let in, who was detained; and therefore it is most probable the king went in first; for that was the intention of Elisha in holding the messenger, not to save his own life, but that the king, who was following, might hear what he had to say; and whom he advised to wait for the Lord, and his appearance, for deliverance: in answer to which he said:
behold, this evil is of the Lord, what should I wait for the Lord any longer? this calamity is from him, and he is determined upon the ruin of my people, and there is no hope; this he said as despairing, and so resolving to hold out the siege no longer.
John Wesley
He said - Or, the king, who, though not here named, may be presumed to be present, both by the prophet's prediction of his speedy coming, and by the presence of the lord, on whose hand the king leaned, 4Kings 7:2. This evil - This dreadful famine, which is now so extreme, that women are forced to eat their own children. The Lord - Hath inflicted it, and (for ought I see) he will not remove it. All penal evil is of the Lord, as the first cause and sovereign judge. And this we ought to apply to particular cases: if all evil, then this evil which we are groaning under. Whoever are the instruments, God is the principal agent. What should I, &c. - Thou bidst me wait upon God for help: but I perceive I may wait long enough before deliverance comes: I am weary with waiting, I can wait no longer.