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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–7. Пророческое поучение Азарии Асе и народу о зависимости благосостояния Иудейского царства от преданности иудеев Иегове. 8–19. Благочестивая ревность Асы по благоустроению культа Иеговы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Asa and his army were now returning in triumph from the battle, laden with spoils and adorned with the trophies of victory, the pious prince, we may now suppose, studying what he should render to God for this great favour. He knew that the work of reformation, which he had begun in his kingdom, was not perfected; his enemies abroad were subdued, but there were more dangerous enemies at home that were yet unconquered--idols in Judah and Benjamin: his victory over the former emboldened him vigorously to renew his attack upon the latter. Now here we have, I. The message which God sent to him, by a prophet, to engage him to, and encourage him in, the prosecution of his reformation, ver. 1-7. II. The life which this message put into that good cause, and their proceedings in pursuance of it. Idols removed, ver. 8. The spoil dedicated to God, ver. 9-11. A covenant made with God, and a law for the punishing of idolaters, ver. 12-15. A reformation at court, ver. 16. Dedicated things brought into the house of God, ver. 18. All well, but that the high places were permitted, ver. 17. And the effect of this was great peace, ver. 19.
Adam Clarke: Commentary on the Bible - 1831
Azariah's prophecy concerning Israel, and his exhortation to Asa, Ch2 15:1-7. Asa completes the reformation which he had begun, his kingdom is greatly strengthened, and all to people make a solemn covenant with the Lord, Ch2 15:8-15. His treatment of his mother Maachah, Ch2 15:16. He brings into the house of God the things that has father had dedicated, Ch2 15:17, Ch2 15:18. And he has no war till the thirty-fifth year of his reign, Ch2 15:19.
2 Chronicles 15:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ch2 15:1, Asa, with Judah and many of Israel, moved by the prophecy of Azariah the son of Oded, make a solemn covenant with God; Ch2 15:16, He puts down Maachah his mother for her idolatry; Ch2 15:18, He brings dedicated things into the house of God, and enjoys a long peace.
Carl Friedrich Keil and Franz Delitzsch

The prophet Azariah's exhortation to faithful cleaving to the Lord, and the solemn renewal of the covenant. - 2Chron 15:1-7. The prophet's speech. The prophet Azariah, the son of Oded, is mentioned only here. The conjecture of some of the older theologians, that עודד was the same person as עדּו (2Chron 12:15; 2Chron 9:29), has no tenable foundation. Azariah went to meet the king and people returning from the war (לפני יצא, he went forth in the presence of Asa, i.e., coming before him; cf. 2Chron 28:9; 1Chron 12:17; 1Chron 14:8). "Jahve was with you (has given you the victory), because ye were with Him (held to Him)." Hence the general lesson is drawn: If ye seek Him, He will be found of you (cf. Jer 29:13); and if ye forsake Him, He will forsake you (cf. 2Chron 24:20; 2Chron 12:5). To impress the people deeply with this truth, Azariah draws a powerful picture of the times when a people is forsaken by God, when peace and security in social intercourse disappear, and the terrors of civil war prevail. Opinions as to the reference intended in this portrayal of the dreadful results of defection from God have been from antiquity very much divided. Tremell. and Grot., following the Targ., take the words to refer to the condition of the kingdom of the ten tribes at that time; others think they refer to the past, either to the immediately preceding period of the kingdom of Judah, to the times of the defection under Rehoboam and Abijah, before Asa had suppressed idolatry (Syr., Arab., Raschi), or to the more distant past, the anarchic period of the judges, from Joshua's death, and that of the high priest Phinehas, until Eli and Samuel's reformation (so especially Vitringa, de synag. vet. p. 335ff.). Finally, still others (Luther, Clericus, Budd., etc.) interpret the words as prophetic, as descriptive of the future, and make them refer either to the unquiet times under the later idolatrous kings, to the times of the Assyrian or Chaldean exile (Kimchi), or to the condition of the Jews since the destruction of Jerusalem by the Romans up till the present day. Of these three views, the first, that which takes the reference to be to the present, i.e., the state of the kingdom of the ten tribes at that time, is decidedly erroneous; for during the first thirty years of the existence of that kingdom no such anarchic state of things existed as is portrayed in vv. 5 and 6, and still less could a return of the ten tribes to the Lord at that time be spoken of (2Chron 15:4). It is more difficult to decide between the two other main views. The grounds which Vitr., Ramb., Berth. adduce in support of the reference to the times of the judges are not convincing; for the contents and form (2Chron 15:4) do not prove that here something is asserted which has been confirmed by history, and still less is it manifest (2Chron 15:5) that past times are pointed to. Whether the statement about the return to Jahve in the times of trouble (2Chron 15:4) refers to the past or to the future, depends upon whether the past or future is spoken of in 2Chron 15:3. But the unquiet condition of things portrayed in 2Chron 15:5 corresponds partly to various times in the period of the judges; and if, with Vitr., we compare the general characteristics of the religious condition of the times of the judges (Judg 2:10.), we might certainly say that Israel in those times was without אמת אלהי, as it again and again forsook Jahve and served the Baals. And moreover, several examples of the oppression of Israel portrayed in 2Chron 15:5 and 2Chron 15:6 may be adduced from the time of the judges. Yet the words in 2Chron 15:6, even when their rhetorical character is taken into account, are too strong for the anarchic state of things during the period of the judges, and the internal struggles of that time (Judg 12:1-6 and 2 Chron 20). And consequently, although Vitr. and Ramb. think that a reference to experiences already past, and oppressions already lived through, would have made a much deeper impression than pointing forward to future periods of oppression, yet Ramb. himself remarks, nihilominus tamen in saeculis Asae imperium antegressis vix ullum tempus post ingressum in terram Canaan et constitutam rempubl. Israel. posse ostendi, cui omnia criteria hujus orationis propheticae omni ex parte et secundum omnia pondera verbis insita conveniant. But, without doubt, the omission of any definite statement of the time in 2Chron 15:3 is decisive against the exclusive reference of this speech to the past, and to the period of the judges. The verse contains no verb, so that the words may just as well refer to the past as to the future. The prophet has not stated the time definitely, because he was giving utterance to truths which have force at all times,
(Note: As Ramb. therefore rightly remarks, "Vatem videri consulto abstinuisse a determinatione temporis, ut vela sensui quam amplissime panderentur, verbaque omnibus temporum periodis adplicari possent, in quibus criteria hic recensita adpareant.")
and which Israel had had experience of already in the time of the judges, but would have much deeper experience of in the future.
We must take the words in this general sense, and supply neither a preterite nor a future in 2Chron 15:3, neither fuerant nor erunt, but must express the first clause by the present in English: "Many days are for Israel (i.e., Israel lives many days) without the true God, and without teaching priests, and without law." רבּים ימים is not accus. of time (Berth.), but the subject of the sentence; and אלה ללא is not subject - "during many days there was to the people Israel no true God" (Berth.), - but predicate, while ל expresses the condition into which anything comes, and לא forms part of the following noun: Days for Israel for having not a true God. ללא differs from בּלא, "without," just as ל differs from בּ; the latter expressing the being in a condition, the former the coming into it. On אמת אלהי, cf. Jer 10:10. אמת כּהן is not to be limited to the high priest, for it refers to the priests in general, whose office it was to teach the people law and justice (Lev 10:10; Deut 33:10). The accent is upon the predicates אמת and אמת. Israel had indeed Elohim, but not the true God, and also priests, but not priests who attended to their office, who watched over the fulfilment of the law; and so they had no תּורה, notwithstanding the book of the law composed by Moses.
Geneva 1599
And the Spirit of God came upon (a) Azariah the son of Oded:
(a) Who was called Obed as his father was, (2Chron 15:8).
John Gill
INTRODUCTION TO 2 CHRONICLES 15
Asa returning from the battle, and with the spoil of the enemy, was met by a prophet of the Lord, who encouraged him to go on with the work of reformation, promising the presence and help of God with him, 2Chron 15:1, which inspired him with fresh courage, and he went about the work with great alacrity; and having offered sacrifices, he and his people entered into a solemn covenant with the Lord, to serve him, 2Chron 15:8 upon which he destroyed his mother's idol, brought the dedicated things into the house of God, and the effect of this was peace for a long time, 2Chron 15:16.
John Wesley
Spirit of God - Both to instruct him what to say, and to enable him to say it plainly and boldly.
Robert Jamieson, A. R. Fausset and David Brown
JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Chron 15:1-15)
Azariah the son of Oded--This prophet, who is mentioned nowhere else, appears at this stage of the sacred story in the discharge of an interesting mission. He went to meet Asa, as he was returning from his victorious pursuit of the Ethiopians, and the congratulatory address here recorded was publicly made to the king in presence of his army.
15:115:1: Եւ Ազարիաս՝ որդի Ադադայ. եղեւ ՚ի վերայ նորա Հոգի Տեառն[4570]. [4570] Ոմանք. Որդի Ադդայ։
1 Տիրոջ հոգին իջաւ Ադադի որդի Ազարիասի վրայ:
15 Ովդեդի որդիին Ազարիային վրայ Աստուծոյ Հոգին եկաւ
Եւ Ազարիաս որդի Ադադայ եղեւ ի վերայ նորա Հոգի [170]Տեառն:

15:1: Եւ Ազարիաս՝ որդի Ադադայ. եղեւ ՚ի վերայ նորա Հոգի Տեառն[4570].
[4570] Ոմանք. Որդի Ադդայ։
1 Տիրոջ հոգին իջաւ Ադադի որդի Ազարիասի վրայ:
15 Ովդեդի որդիին Ազարիային վրայ Աստուծոյ Հոգին եկաւ
zohrab-1805▾ eastern-1994▾ western am▾
15:115:1 Тогда на Азарию, сына Одедова, сошел Дух Божий,
15:1 καὶ και and; even Αζαριας αζαριας son Ωδηδ ωδηδ happen; become ἐπ᾿ επι in; on αὐτὸν αυτος he; him πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master
15:1 וַ wa וְ and עֲזַרְיָ֨הוּ֙ ʕᵃzaryˈāhû עֲזַרְיָהוּ Azariahu בֶּן־ ben- בֵּן son עֹודֵ֔ד ʕôḏˈēḏ עֹדֵד Oded הָיְתָ֥ה hāyᵊṯˌā היה be עָלָ֖יו ʕālˌāʸw עַל upon ר֥וּחַ rˌûₐḥ רוּחַ wind אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
15:1. Azarias autem filius Oded facto in se spiritu DeiAnd the spirit of God came upon Azarias the son of Oded,
1. And the spirit of God came upon Azariah the son of Oded:
15:1. And the Spirit of God came upon Azariah the son of Oded:
15:1. Now Azariah, the son of Oded, had the Spirit of God within him.
And the Spirit of God came upon Azariah the son of Oded:

15:1 Тогда на Азарию, сына Одедова, сошел Дух Божий,
15:1
καὶ και and; even
Αζαριας αζαριας son
Ωδηδ ωδηδ happen; become
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
πνεῦμα πνευμα spirit; wind
κυρίου κυριος lord; master
15:1
וַ wa וְ and
עֲזַרְיָ֨הוּ֙ ʕᵃzaryˈāhû עֲזַרְיָהוּ Azariahu
בֶּן־ ben- בֵּן son
עֹודֵ֔ד ʕôḏˈēḏ עֹדֵד Oded
הָיְתָ֥ה hāyᵊṯˌā היה be
עָלָ֖יו ʕālˌāʸw עַל upon
ר֥וּחַ rˌûₐḥ רוּחַ wind
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
15:1. Azarias autem filius Oded facto in se spiritu Dei
And the spirit of God came upon Azarias the son of Oded,
15:1. And the Spirit of God came upon Azariah the son of Oded:
15:1. Now Azariah, the son of Oded, had the Spirit of God within him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7. Пророк Азария (кроме данной главы называется еще в XXIII:1), объятый Духом Божиим, обращается к народу и царю Асе — под свежим впечатлением от чудесной победы (XIV) — с увещанием к верности Иегове и с предостережением от отступлений от Него; ст. 3–6: изображают состояние растерянности Иудейского царства при нашествии Зарая, причем картина оставления Богом народа Своего и духовных лишений последнего близко напоминает пророческие изображения состояния отвержения Израиля (ср. ст. 3: и Ос III:4; Ам VIII:11).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God's Message to Asa. B. C. 945.

1 And the Spirit of God came upon Azariah the son of Oded: 2 And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The LORD is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you. 3 Now for a long season Israel hath been without the true God, and without a teaching priest, and without law. 4 But when they in their trouble did turn unto the LORD God of Israel, and sought him, he was found of them. 5 And in those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the countries. 6 And nation was destroyed of nation, and city of city: for God did vex them with all adversity. 7 Be ye strong therefore, and let not your hands be weak: for your work shall be rewarded.
It was a great happiness to Israel that they had prophets among them; yet, while they were thus blessed, they were strangely addicted to idolatry, whereas, when the spirit of prophecy had ceased under the second temple, and the canon of the Old Temple was completed (which was constantly read in their synagogues), they were pure from idolatry; for the scriptures are of all other the most sure word of prophecy, and most effectual, and the church could not be so easily imposed upon by a counterfeit Bible as by a counterfeit prophet. Here was a prophet sent to Asa and his army, when they returned victorious from the war with the Ethiopians, not to compliment them and congratulate them on their success, but to quicken them to their duty; this is the proper business of God's ministers, even with princes and the greatest men. The Spirit of God came upon the prophet (v. 1), both to instruct him what he should say and to enable him to say it with clearness and boldness.
I. He told them plainly upon what terms they stood with God. Let them not think that, having obtained this victory, all was their own for ever; no, he must let them know they were upon their good behaviour. Let them do well, and it will be well with them, otherwise not. 1. The Lord is with you while you are with him. This is both a word of comfort, that those who keep close to God shall always have his presence with them, and also a word of caution: "He is with you, while you are with him, but no longer; you have now a signal token of his favourable presence with you, but the continuance of it depends upon your perseverance in the way of your duty." 2. "If you seek him, he will be found of you. Sincerely desire his favour, and aim at it, and you shall obtain it. Pray, and you shall prevail. He never said, nor ever will, Seek you me in vain." See Heb. xi. 6. But, 3. "If you forsake him and his ordinances, he is not tied to you, but will certainly forsake you, and then you are undone, your present triumphs will be no security to you; woe to you when God departs."
II. He set before them the dangerous consequence of forsaking God and his ordinances, and that there was no way of having grievances redressed, but by repenting, and returning unto God. When Israel forsook their duty they were over-run with a deluge of atheism, impiety, irreligion, and all irregularity (v. 3), and were continually embarrassed with vexatious and destroying wars, foreign and domestic, v. 5, 6. But when their troubles drove them to God they found it not in vain to seek him, v. 4. But the question is, What time does this refer to? 1. Some think it looks as far back as the days of the Judges. A long season ago Israel was without the true God, for they worshipped false gods; it was a time of ignorance, for, though they had priests, they had no teaching priests, though they had elders, yet no law to any purpose, v. 3. These were sad times, when they were frequently oppressed by one enemy or other and grievously harassed by Moabites, Midianites, Ammonites, and other nations. They were vexed with all adversity (v. 6), yet when, in their perplexity, they turned to God by repentance, prayer, and reformation, he raised up deliverers for them. Then was that maxim often verified, that God is with us while we are with him. Whatsoever things of this kind were written aforetime were written for our admonition. 2. Others think it describes the state of the ten tribes (who were now properly called Israel) in the days of Asa. "Now, since Jeroboam set up the calves, though he pretended to honour the God that brought them out of Egypt, yet his idolatry has brought them to downright infidelity; they are without the true God," and no marvel when they were without teaching priests. Jeroboam's priests were not teachers, and thus they came to be without law. It is next to impossible that any thing of religion should be kept up without a preaching ministry. In those times there was no peace, v. 5. Their war with Judah gave them frequent alarms; so did the late insurrection of Baasha and other occasions not mentioned. They provoked God with all iniquity, and then he vexed them with all adversity; yet, when they turned to God, he was entreated for them. Let Judah take notice of this; let their neighbours' harms be their warnings. Give no countenance to graven images for you see what mischiefs they produce. 3. Others think the whole passage may be read in the future tense, and that it looks forward: Hereafter Israel will be without the true God and a teaching priest, and they will be destroyed by one judgment after another till they return to God and seek him. See Hos. iii. 4.
III. Upon this he grounded his exhortation to prosecute the work of reformation with vigour (v. 7): Be strong, for your work shall be rewarded. Note, 1. God's work should be done with diligence and cheerfulness, but will not be done without resolution. 2. This should quicken us to the work of religion, that we shall be sure not to lose by it ultimately. It will not go unrewarded. How should it, when the work is its own reward?
Adam Clarke: Commentary on the Bible - 1831
15:1: Azariah the son of Oded - We know nothing of this prophet but what is related of him here.
2 Chronicles 15:2
Albert Barnes: Notes on the Bible - 1834
15:1: Oded is by some identified with Iddo, the prophet and historian of the two preceding reigns. In the Hebrew the two names differ very slightly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:1: the Spirit: Ch2 20:14, Ch2 24:20; Num 24:2; Jdg 3:10; Sa2 23:2; Pe2 1:21
John Gill
And the Spirit of God came upon Azariah the son of Oded,.... The same with Iddo, as Hillerus (h) thinks; and some suppose this to be the name of the son as well as the father, but called Azariah, to distinguish him from him, see 2Chron 15:8 on whom came, as the Targum, the spirit of prophecy, instructing him what to say to Asa; and the Jews say (i) he is the same with Iddo, and he the same that was sent to Jeroboam, to reprove him for the altar he built.
(h) Onomastic, Sacr. p. 458. (i) In Hieron. Trad. Heb. in Paralipom. fol. 84. L. & 85. A.
15:215:2: եւ ել ընդ առաջ Ասայի, եւ ամենայն Յուդայ եւ Բենիամին՝ եւ ասէ. Լուարո՛ւք ինձ՝ Ասա՝ եւ ամենայն Յուդա, եւ Բենիամին. Տէր ընդ ձեզ. վասն լինելոյ ձերոյ ընդ նմա. եւ արդ եթէ խնդրէք զնա՝ գտցի՛ ձեզ. եւ եթէ թողո՛ւք զնա՝ թողցէ՛ զձեզ[4571]։ [4571] Բազումք. Եւ ամենայն Յուդայ եւ Բենիամինի։
2 Նա, կանգնելով Ասայի եւ ամբողջ Յուդայի ու Բենիամինի երկրների ամբողջ ժողովրդի առջեւ, ասաց. «Լսեցէ՛ք ինձ, ո՜վ Ասա եւ Յուդայի ու Բենիամինի երկրների բոլո՛ր մարդիկ: Տէրը ձեզ հետ է, քանի որ դուք նրա հետ էք: Արդ, եթէ դուք նրան փնտռէք, նա կը յայտնուի ձեզ, եւ եթէ լքէք նրան, նա էլ ձեզ կը լքի:
2 Եւ Ասային առջեւ ելլելով՝ ըսաւ անոր. «Ո՛վ Ասա ու բոլոր Յուդա ու Բենիամին, ինծի մտիկ ըրէք. Տէրը ձեզի հետ է, քանի որ դուք անոր հետն էք ու եթէ զանիկա փնտռէք, զանիկա պիտի գտնէք. բայց եթէ զանիկա թողուք, անիկա ալ ձեզ պիտի թողու։
եւ ել ընդ առաջ Ասայի եւ [171]ամենայն Յուդայ եւ Բենիամինի եւ ասէ``. Լուարուք ինձ, Ասա եւ ամենայն Յուդա եւ Բենիամին. Տէր ընդ ձեզ, վասն լինելոյ ձերոյ ընդ նմա. եւ արդ եթէ խնդրէք զնա, գտցի ձեզ, եւ եթէ թողուք զնա, թողցէ զձեզ:

15:2: եւ ել ընդ առաջ Ասայի, եւ ամենայն Յուդայ եւ Բենիամին՝ եւ ասէ. Լուարո՛ւք ինձ՝ Ասա՝ եւ ամենայն Յուդա, եւ Բենիամին. Տէր ընդ ձեզ. վասն լինելոյ ձերոյ ընդ նմա. եւ արդ եթէ խնդրէք զնա՝ գտցի՛ ձեզ. եւ եթէ թողո՛ւք զնա՝ թողցէ՛ զձեզ[4571]։
[4571] Բազումք. Եւ ամենայն Յուդայ եւ Բենիամինի։
2 Նա, կանգնելով Ասայի եւ ամբողջ Յուդայի ու Բենիամինի երկրների ամբողջ ժողովրդի առջեւ, ասաց. «Լսեցէ՛ք ինձ, ո՜վ Ասա եւ Յուդայի ու Բենիամինի երկրների բոլո՛ր մարդիկ: Տէրը ձեզ հետ է, քանի որ դուք նրա հետ էք: Արդ, եթէ դուք նրան փնտռէք, նա կը յայտնուի ձեզ, եւ եթէ լքէք նրան, նա էլ ձեզ կը լքի:
2 Եւ Ասային առջեւ ելլելով՝ ըսաւ անոր. «Ո՛վ Ասա ու բոլոր Յուդա ու Բենիամին, ինծի մտիկ ըրէք. Տէրը ձեզի հետ է, քանի որ դուք անոր հետն էք ու եթէ զանիկա փնտռէք, զանիկա պիտի գտնէք. բայց եթէ զանիկա թողուք, անիկա ալ ձեզ պիտի թողու։
zohrab-1805▾ eastern-1994▾ western am▾
15:215:2 и вышел он навстречу Асе и сказал ему: послушайте меня, Аса и весь Иуда и Вениамин: Господь с вами, когда вы с Ним; и если будете искать Его, Он будет найден вами; если же оставите Его, Он оставит вас.
15:2 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out εἰς εις into; for ἀπάντησιν απαντησις encounter; escort Ασα ασα Asa καὶ και and; even παντὶ πας all; every Ιουδα ιουδα Iouda; Iutha καὶ και and; even Βενιαμιν βενιαμιν Beniamin; Veniamin καὶ και and; even εἶπεν επω say; speak ἀκούσατέ ακουω hear μου μου of me; mine Ασα ασα Asa καὶ και and; even πᾶς πας all; every Ιουδα ιουδα Iouda; Iutha καὶ και and; even Βενιαμιν βενιαμιν Beniamin; Veniamin κύριος κυριος lord; master μεθ᾿ μετα with; amid ὑμῶν υμων your ἐν εν in τῷ ο the εἶναι ειμι be ὑμᾶς υμας you μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even ἐὰν εαν and if; unless ἐκζητήσητε εκζητεω seek out / thoroughly αὐτόν αυτος he; him εὑρεθήσεται ευρισκω find ὑμῖν υμιν you καὶ και and; even ἐὰν εαν and if; unless ἐγκαταλίπητε εγκαταλειπω abandon; leave behind αὐτόν αυτος he; him ἐγκαταλείψει εγκαταλειπω abandon; leave behind ὑμᾶς υμας you
15:2 וַ wa וְ and יֵּצֵא֮ yyēṣē יצא go out לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face אָסָא֒ ʔāsˌā אָסָא Asa וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֔ו lˈô לְ to שְׁמָע֕וּנִי šᵊmāʕˈûnî שׁמע hear אָסָ֖א ʔāsˌā אָסָא Asa וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יְהוּדָ֣ה yᵊhûḏˈā יְהוּדָה Judah וּ û וְ and בִנְיָמִ֑ן vinyāmˈin בִּנְיָמִן Benjamin יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH עִמָּכֶם֙ ʕimmāḵˌem עִם with בִּֽ bˈi בְּ in הְיֹֽותְכֶ֣ם hᵊyˈôṯᵊḵˈem היה be עִמֹּ֔ו ʕimmˈô עִם with וְ wᵊ וְ and אִֽם־ ʔˈim- אִם if תִּדְרְשֻׁ֨הוּ֙ tiḏrᵊšˈuhû דרשׁ inquire יִמָּצֵ֣א yimmāṣˈē מצא find לָכֶ֔ם lāḵˈem לְ to וְ wᵊ וְ and אִם־ ʔim- אִם if תַּעַזְבֻ֖הוּ taʕazᵊvˌuhû עזב leave יַעֲזֹ֥ב yaʕᵃzˌōv עזב leave אֶתְכֶֽם׃ ס ʔeṯᵊḵˈem . s אֵת [object marker]
15:2. egressus est in occursum Asa et dixit ei audite me Asa et omnis Iuda et Beniamin Dominus vobiscum quia fuistis cum eo si quaesieritis eum invenietis si autem dereliqueritis derelinquet vosAnd he went out to meet Asa, and said to him: Hear ye me, Asa, and all Juda and Benjamin: The Lord is with you, because you have been with him. If you seek him, you shall find: but if you forsake him, he will forsake you.
2. and he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin: the LORD is with you, while ye be with him; and if ye seek him he will be found of you; but if ye forsake him he will forsake you.
15:2. And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The LORD [is] with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you.
15:2. And he went out to meet Asa, and he said to him: “Listen to me, Asa and all of Judah and Benjamin. The Lord is with you, because you have been with him. If you seek him, you will find him. But if you abandon him, he will abandon you.
And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The LORD [is] with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you:

15:2 и вышел он навстречу Асе и сказал ему: послушайте меня, Аса и весь Иуда и Вениамин: Господь с вами, когда вы с Ним; и если будете искать Его, Он будет найден вами; если же оставите Его, Он оставит вас.
15:2
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
εἰς εις into; for
ἀπάντησιν απαντησις encounter; escort
Ασα ασα Asa
καὶ και and; even
παντὶ πας all; every
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
Βενιαμιν βενιαμιν Beniamin; Veniamin
καὶ και and; even
εἶπεν επω say; speak
ἀκούσατέ ακουω hear
μου μου of me; mine
Ασα ασα Asa
καὶ και and; even
πᾶς πας all; every
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
Βενιαμιν βενιαμιν Beniamin; Veniamin
κύριος κυριος lord; master
μεθ᾿ μετα with; amid
ὑμῶν υμων your
ἐν εν in
τῷ ο the
εἶναι ειμι be
ὑμᾶς υμας you
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
ἐὰν εαν and if; unless
ἐκζητήσητε εκζητεω seek out / thoroughly
αὐτόν αυτος he; him
εὑρεθήσεται ευρισκω find
ὑμῖν υμιν you
καὶ και and; even
ἐὰν εαν and if; unless
ἐγκαταλίπητε εγκαταλειπω abandon; leave behind
αὐτόν αυτος he; him
ἐγκαταλείψει εγκαταλειπω abandon; leave behind
ὑμᾶς υμας you
15:2
וַ wa וְ and
יֵּצֵא֮ yyēṣē יצא go out
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
אָסָא֒ ʔāsˌā אָסָא Asa
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֔ו lˈô לְ to
שְׁמָע֕וּנִי šᵊmāʕˈûnî שׁמע hear
אָסָ֖א ʔāsˌā אָסָא Asa
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יְהוּדָ֣ה yᵊhûḏˈā יְהוּדָה Judah
וּ û וְ and
בִנְיָמִ֑ן vinyāmˈin בִּנְיָמִן Benjamin
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
עִמָּכֶם֙ ʕimmāḵˌem עִם with
בִּֽ bˈi בְּ in
הְיֹֽותְכֶ֣ם hᵊyˈôṯᵊḵˈem היה be
עִמֹּ֔ו ʕimmˈô עִם with
וְ wᵊ וְ and
אִֽם־ ʔˈim- אִם if
תִּדְרְשֻׁ֨הוּ֙ tiḏrᵊšˈuhû דרשׁ inquire
יִמָּצֵ֣א yimmāṣˈē מצא find
לָכֶ֔ם lāḵˈem לְ to
וְ wᵊ וְ and
אִם־ ʔim- אִם if
תַּעַזְבֻ֖הוּ taʕazᵊvˌuhû עזב leave
יַעֲזֹ֥ב yaʕᵃzˌōv עזב leave
אֶתְכֶֽם׃ ס ʔeṯᵊḵˈem . s אֵת [object marker]
15:2. egressus est in occursum Asa et dixit ei audite me Asa et omnis Iuda et Beniamin Dominus vobiscum quia fuistis cum eo si quaesieritis eum invenietis si autem dereliqueritis derelinquet vos
And he went out to meet Asa, and said to him: Hear ye me, Asa, and all Juda and Benjamin: The Lord is with you, because you have been with him. If you seek him, you shall find: but if you forsake him, he will forsake you.
15:2. And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The LORD [is] with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you.
15:2. And he went out to meet Asa, and he said to him: “Listen to me, Asa and all of Judah and Benjamin. The Lord is with you, because you have been with him. If you seek him, you will find him. But if you abandon him, he will abandon you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:2: The Lord is with you, while ye be with him - This is the settled and eternal purpose of God; to them who seek him he will ever be found propitious, and them alone will he abandon who forsake him. In this verse the unconditional perseverance of the saints has no place: a doctrine which was first the ruin of the human race, Ye shall not die; and ever since the fall, has been the plague and disgrace of the Church of Christ. The Targum is curious: "Hearken to me, Asa, and all Judah and Benjamin: The Word of the Lord shall be your helper, while ye walk in his ways. If ye seek doctrine from his presence he will be found of you in times of trouble; but if you cast away his fear, he will abandon you."
2 Chronicles 15:3
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:2: to meet Asa: Heb. before Asa
Hear ye me: Ch2 13:4, Ch2 20:15, Ch2 20:20; Jdg 9:7; Psa 49:1, Psa 49:2; Isa 7:13; Mat 13:9; Rev 2:7, Rev 2:11, Rev 2:17; Rev 2:29, Rev 3:6, Rev 3:13, Rev 3:22
The Lord: Ch2 13:12, Ch2 32:8; Deu 20:1; Jam 4:8
if ye seek him: Ch2 15:4, Ch2 15:15, Ch2 33:12; Isa 55:6, Isa 55:7; Jer 29:12-14; Mat 7:7, Mat 7:8
if ye forsake: Ch2 12:1-3, Ch2 24:20; Kg2 21:14; Ch1 28:9; Rom 11:1, Rom 11:2; Heb 10:38, Heb 12:25
John Gill
And he went out to meet Asa,.... From Jerusalem, as Asa was coming to it:
and said unto him, hear ye me, Asa, and all Judah and Benjamin; the principal inhabitants of which tribes had been collected, and went to this war, and were now returning:
the Lord is with you, while ye be with him; it was a clear case he had been with them, in giving them the victory over the Ethiopians; and as long as they continued in the service of God, and abode by his pure worship, they might expect he would yet be with them, otherwise not:
and if ye seek him, he will be found of you; you will see his face, and enjoy his favour, and have his presence, and help from him in every time of need, when they sought him by prayer and supplication, as Asa had, and attended his worship and ordinances:
but if ye forsake him; his laws and his service:
he will forsake you; and leave you to fall into the hands of your enemies.
Robert Jamieson, A. R. Fausset and David Brown
The Lord is with you, while ye be with him--You have had, in your recent signal success, a remarkable proof that God's blessing is upon you; your victory has been the reward of your faith and piety. If you steadfastly adhere to the cause of God, you may expect a continuance of His favor; but if you abandon it, you will soon reap the bitter fruits of apostasy.
15:315:3: Եւ աւուրք բազումք յԻսրայէլի եղեն՝ ո՛չ յԱստուած ճշմարիտ, եւ ո՛չ քահանայ որ ցուցանէր, եւ ո՛չ օրէնք[4572] [4572] Ոսկան. Իսրայէլի եղեն ո՛չ Աստուած ճշմարիտ։
3 Երկար ժամանակ Իսրայէլը եղել է առանց ճշմարիտ Աստծու, առանց քահանայի, որ ուսուցանէր,
3 Իսրայէլ երկար ժամանակ առանց ճշմարիտ Աստուծոյ, առանց սորվեցնող քահանայի ու առանց օրէնքի մնացեր էր.
Եւ աւուրք բազումք յԻսրայելի եղեն` ոչ Աստուած ճշմարիտ, եւ ոչ քահանայ որ ցուցանէր, եւ ոչ օրէնք:

15:3: Եւ աւուրք բազումք յԻսրայէլի եղեն՝ ո՛չ յԱստուած ճշմարիտ, եւ ո՛չ քահանայ որ ցուցանէր, եւ ո՛չ օրէնք[4572]
[4572] Ոսկան. Իսրայէլի եղեն ո՛չ Աստուած ճշմարիտ։
3 Երկար ժամանակ Իսրայէլը եղել է առանց ճշմարիտ Աստծու, առանց քահանայի, որ ուսուցանէր,
3 Իսրայէլ երկար ժամանակ առանց ճշմարիտ Աստուծոյ, առանց սորվեցնող քահանայի ու առանց օրէնքի մնացեր էր.
zohrab-1805▾ eastern-1994▾ western am▾
15:315:3 Многие дни Израиль {будет} без Бога истинного, и без священника учащего, и без закона;
15:3 καὶ και and; even ἡμέραι ημερα day πολλαὶ πολυς much; many τῷ ο the Ισραηλ ισραηλ.1 Israel ἐν εν in οὐ ου not θεῷ θεος God ἀληθινῷ αληθινος truthful; true καὶ και and; even οὐχ ου not ἱερέως ιερευς priest ὑποδεικνύοντος υποδεικνυμι give an example; indicate καὶ και and; even ἐν εν in οὐ ου not νόμῳ νομος.1 law
15:3 וְ wᵊ וְ and יָמִ֥ים yāmˌîm יֹום day רַבִּ֖ים rabbˌîm רַב much לְ lᵊ לְ to יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to לֹ֣א׀ lˈō לֹא not אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) אֱמֶ֗ת ʔᵉmˈeṯ אֶמֶת trustworthiness וּ û וְ and לְ lᵊ לְ to לֹ֛א lˈō לֹא not כֹּהֵ֥ן kōhˌēn כֹּהֵן priest מֹורֶ֖ה môrˌeh ירה teach וּ û וְ and לְ lᵊ לְ to לֹ֥א lˌō לֹא not תֹורָֽה׃ ṯôrˈā תֹּורָה instruction
15:3. transibunt autem multi dies in Israhel absque Deo vero et absque sacerdote doctore et absque legeAnd many days shall pass in Israel, without the true God, and without a priest a teacher, and without the law.
3. Now for long seasons Israel hath been without the true God, and without a teaching priest, and without law:
15:3. Now for a long season Israel [hath been] without the true God, and without a teaching priest, and without law.
15:3. Then many days will pass in Israel, apart from the true God, and apart from a learned priest, and apart from the law.
Now for a long season Israel [hath been] without the true God, and without a teaching priest, and without law:

15:3 Многие дни Израиль {будет} без Бога истинного, и без священника учащего, и без закона;
15:3
καὶ και and; even
ἡμέραι ημερα day
πολλαὶ πολυς much; many
τῷ ο the
Ισραηλ ισραηλ.1 Israel
ἐν εν in
οὐ ου not
θεῷ θεος God
ἀληθινῷ αληθινος truthful; true
καὶ και and; even
οὐχ ου not
ἱερέως ιερευς priest
ὑποδεικνύοντος υποδεικνυμι give an example; indicate
καὶ και and; even
ἐν εν in
οὐ ου not
νόμῳ νομος.1 law
15:3
וְ wᵊ וְ and
יָמִ֥ים yāmˌîm יֹום day
רַבִּ֖ים rabbˌîm רַב much
לְ lᵊ לְ to
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
לֹ֣א׀ lˈō לֹא not
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
אֱמֶ֗ת ʔᵉmˈeṯ אֶמֶת trustworthiness
וּ û וְ and
לְ lᵊ לְ to
לֹ֛א lˈō לֹא not
כֹּהֵ֥ן kōhˌēn כֹּהֵן priest
מֹורֶ֖ה môrˌeh ירה teach
וּ û וְ and
לְ lᵊ לְ to
לֹ֥א lˌō לֹא not
תֹורָֽה׃ ṯôrˈā תֹּורָה instruction
15:3. transibunt autem multi dies in Israhel absque Deo vero et absque sacerdote doctore et absque lege
And many days shall pass in Israel, without the true God, and without a priest a teacher, and without the law.
15:3. Now for a long season Israel [hath been] without the true God, and without a teaching priest, and without law.
15:3. Then many days will pass in Israel, apart from the true God, and apart from a learned priest, and apart from the law.
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Adam Clarke: Commentary on the Bible - 1831
15:3: Now for a long season Israel - "Israel hath followed Jeroboam, and they have not worshipped the true God. They have burnt incense to their golden calves; their priestlings [כומריא cumeraiya, their black, sooty sacrificers] have burnt perfumes with a strange worship, and have not exercised themselves in the law." - Targum. These priests could not teach, because they had not learnt; and as they had abandoned the law of the Lord, consequently they had no proper matter for instruction.
There is a great diversity of opinions concerning the meaning of this text. Some consider it a prophecy relative to the future state of this people, and the final destruction of the Jews as to their political existence: others consider it as referring to the state of the people under the reigns of Rehoboam and Abijah, which were happily changed under that of Asa; and this appears to me to be the most natural sense of the words.
2 Chronicles 15:5
Albert Barnes: Notes on the Bible - 1834
15:3: "Israel" here is used generally for the whole people of God; and the reference is especially to the many apostasies in the days of the Judges, which were followed by repentance and deliverance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:3: a long: Kg1 12:28-33; Hos 3:4
true God: Jer 10:10; Joh 17:3; Th1 1:9; Jo1 5:20
a teaching: Ch2 17:8, Ch2 17:9; Lev 10:11; Deu 33:10; Neh 8:9; Eze 44:21-23; Mic 3:11; Mal 2:7; Mat 2:4, Mat 2:5; Ti1 3:2
without law: Rom 2:12, Rom 7:8, Rom 7:9; Co1 9:21
Geneva 1599
Now for a long season Israel [hath been] without the (b) true God, and without a teaching priest, and without law.
(b) For the space of twelve years under Rehoboam, and three years under Abijah, religion was neglected, and idolatry planted.
John Gill
Now for a long season Israel hath been without the true God,.... The fear, worship, and service of him being greatly neglected by them for a long time; what period of time is referred to is not expressed, whether past, present, or to come, but left to be supplied; the Targum refers this to the time of the separation of the ten tribes, and the days of Jeroboam, when the calves were worshipped, and not the true God, and the teaching priests of the Lord were cast out, and the law of the Lord, especially with respect to worship, was not regarded, in which it is followed by many interpreters; others think it refers to time to come, and to what would be the case, should they forsake the Lord; and was fulfilled in the Babylonish captivity, see Hos 3:4 and the Jews (k) say, that"Oded prophesied that the days should come, when Israel would be "without the true God", since judgment should not be done in the world: and "without a teaching priest"; since the high priesthood should cease, (see Heb 7:12) "and without the law"; since the sanhedrim should cease;''but according to our supplement, and which seems most correct, it refers to time past; not to the case of the ten tribes from the times of Jeroboam; nor to the case of Judah from the times of Rehoboam; but to times more remote, even the times of the judges, when they worshipped Baal and Ashtaroth, and not the true God, Judg 2:10, yet at the same time suggesting, that should the present inhabitants of Judah go into the same practices, their case would be like theirs, described in the following verses:
and without a teaching priest: as they were under the judges, from the times of Phinehas to those of Eli, which was a long space of time:
and without law; every man doing as he pleased, there being no king in Israel, nor any regard paid to the law of God, moral or ceremonial, Judg 17:6.
(k) Vajikra Rabba, sect. 19. fol. 160. 4.
John Wesley
Now Israel - They have long lived without the found knowledge and worship of the true God. Israel is here understood of the whole nation of Israel in former times, and especially in the times of the judges: for then many times they were in a great measure, without God and his law, and teaching priests, as plainly appears from the book of the Judges; they were brought to all the exigencies and calamities following; and they sometimes turned to the Lord, and he was found of them.
Robert Jamieson, A. R. Fausset and David Brown
Now for a long season Israel hath been without the true God, &c.--Some think that Azariah was referring to the sad and disastrous condition to which superstition and idolatry had brought the neighboring kingdom of Israel. His words should rather be taken in a wider sense, for it seems manifest that the prophet had his eye upon many periods in the national history, when the people were in the state described--a state of spiritual destitution and ignorance--and exhibited its natural result as widespread anarchy, mutual dissension among the tribes, and general suffering (Judg 9:23; Judg 12:4; Judg 20:21; 2Chron 13:17). These calamities God permitted to befall them as the punishment of their apostasy. Azariah's object in these remarks was to establish the truth of his counsel (2Chron 15:2), threatening, in case of neglecting it by describing the uniform course of the divine procedure towards Israel, as shown in all periods of their history. Then after this appeal to national experience, he concluded with an earnest exhortation to the king to prosecute the work of reformation so well begun [2Chron 15:7].
15:415:4: որ դարձոյց զնոսա ՚ի Տէր Աստուած Իսրայէլի, եւ գտաւ ՚ի նոսա։
4 եւ առանց օրէնքի, որ նրանց դարձնէր դէպի Իսրայէլի Տէր Աստուածը, բայց Տէրը նրանց մէջ էր:
4 Բայց իրենց նեղութեանը մէջ Իսրայէլի Տէր Աստուծոյ դարձան ու զանիկա փնտռելով գտան։
[172]Որ դարձոյց զնոսա ի Տէր Աստուած Իսրայելի``, եւ գտաւ ի նոսա:

15:4: որ դարձոյց զնոսա ՚ի Տէր Աստուած Իսրայէլի, եւ գտաւ ՚ի նոսա։
4 եւ առանց օրէնքի, որ նրանց դարձնէր դէպի Իսրայէլի Տէր Աստուածը, բայց Տէրը նրանց մէջ էր:
4 Բայց իրենց նեղութեանը մէջ Իսրայէլի Տէր Աստուծոյ դարձան ու զանիկա փնտռելով գտան։
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15:415:4 но когда он обратится в тесноте своей к Господу Богу Израилеву и взыщет Его, Он даст им найти Себя.
15:4 καὶ και and; even ἐπιστρέψει επιστρεφω turn around; return ἐπὶ επι in; on κύριον κυριος lord; master θεὸν θεος God Ισραηλ ισραηλ.1 Israel καὶ και and; even εὑρεθήσεται ευρισκω find αὐτοῖς αυτος he; him
15:4 וַ wa וְ and יָּ֨שָׁב֙ yyˈāšov שׁוב return בַּ ba בְּ in † הַ the צַּר־ ṣṣar- צַר narrow לֹ֔ו lˈô לְ to עַל־ ʕal- עַל upon יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יְבַקְשֻׁ֖הוּ yᵊvaqšˌuhû בקשׁ seek וַ wa וְ and יִּמָּצֵ֥א yyimmāṣˌē מצא find לָהֶֽם׃ lāhˈem לְ to
15:4. cumque reversi fuerint in angustia sua ad Dominum Deum Israhel et quaesierint eum repperientAnd when in their distress they shall return to the Lord the God of Israel, and shall seek him, they shall find him.
4. But when in their distress they turned unto the LORD, the God of Israel, and sought him, he was found of them.
15:4. But when they in their trouble did turn unto the LORD God of Israel, and sought him, he was found of them.
15:4. And when, in their anguish, they will have returned to the Lord, the God of Israel, and will have sought him, they shall find him.
But when they in their trouble did turn unto the LORD God of Israel, and sought him, he was found of them:

15:4 но когда он обратится в тесноте своей к Господу Богу Израилеву и взыщет Его, Он даст им найти Себя.
15:4
καὶ και and; even
ἐπιστρέψει επιστρεφω turn around; return
ἐπὶ επι in; on
κύριον κυριος lord; master
θεὸν θεος God
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
εὑρεθήσεται ευρισκω find
αὐτοῖς αυτος he; him
15:4
וַ wa וְ and
יָּ֨שָׁב֙ yyˈāšov שׁוב return
בַּ ba בְּ in
הַ the
צַּר־ ṣṣar- צַר narrow
לֹ֔ו lˈô לְ to
עַל־ ʕal- עַל upon
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יְבַקְשֻׁ֖הוּ yᵊvaqšˌuhû בקשׁ seek
וַ wa וְ and
יִּמָּצֵ֥א yyimmāṣˌē מצא find
לָהֶֽם׃ lāhˈem לְ to
15:4. cumque reversi fuerint in angustia sua ad Dominum Deum Israhel et quaesierint eum repperient
And when in their distress they shall return to the Lord the God of Israel, and shall seek him, they shall find him.
15:4. But when they in their trouble did turn unto the LORD God of Israel, and sought him, he was found of them.
15:4. And when, in their anguish, they will have returned to the Lord, the God of Israel, and will have sought him, they shall find him.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:4: in their trouble: Deu 4:29, Deu 4:30; Jdg 3:9, Jdg 3:10, Jdg 10:10-16; Psa 106:44; Hos 6:1, Hos 14:1-3
found of them: Ch2 15:15; Isa 55:6, Isa 65:1, Isa 65:2; Rom 10:20
Geneva 1599
But when they in their trouble did turn unto the LORD God of Israel, and sought him, he (c) was found of them.
(c) He shows that despite the wickedness of tyrants and their rage, yet God has his whom he hears in their tribulation as he delivered his from Zerah king of the Ethiopians, (2Chron 14:9, 2Chron 14:12) and out of all other dangers, when they called upon the Lord.
John Gill
But when they in their trouble did turn unto the Lord God of Israel,.... When being carried captive by neighbouring nations, and oppressed; and they cried unto the Lord, and repented of their sins, and turned from them to him:
and sought him; by prayer and supplication:
he was found of them; and appeared for their help and deliverance, of which there are many instances in the book of Judges.
15:515:5: ՚Ի ժամանակին յայնմիկ ո՛չ գոյր խաղաղութիւն այնոցիկ որք մտանէին, եւ որք ելանէին. վասն զի արհաւիրք ՚ի Տեառնէ անկան ՚ի վերայ ամենեցուն բնակչաց գաւառացն.
5 Այդ ժամանակներում չկար ապահովութիւն դուրս եկողի ու ներս մտնողի համար, քանզի Տիրոջ սարսափն էր ընկել գաւառների բոլոր բնակիչների վրայ:
5 Այն ատենները ելլողին ու մտնողին ապահովութիւն չկար. քանզի երկիրներուն բոլոր բնակիչներուն մէջ շատ խռովութիւններ կային։
Ի ժամանակին յայնմիկ ոչ գոյր խաղաղութիւն այնոցիկ որք մտանէին եւ որք ելանէին. վասն զի արհաւիրք [173]ի Տեառնէ անկան ի վերայ ամենեցուն բնակչաց գաւառացն:

15:5: ՚Ի ժամանակին յայնմիկ ո՛չ գոյր խաղաղութիւն այնոցիկ որք մտանէին, եւ որք ելանէին. վասն զի արհաւիրք ՚ի Տեառնէ անկան ՚ի վերայ ամենեցուն բնակչաց գաւառացն.
5 Այդ ժամանակներում չկար ապահովութիւն դուրս եկողի ու ներս մտնողի համար, քանզի Տիրոջ սարսափն էր ընկել գաւառների բոլոր բնակիչների վրայ:
5 Այն ատենները ելլողին ու մտնողին ապահովութիւն չկար. քանզի երկիրներուն բոլոր բնակիչներուն մէջ շատ խռովութիւններ կային։
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15:515:5 В те времена не будет мира ни выходящему, ни входящему, ибо великие волнения будут у всех жителей земель;
15:5 καὶ και and; even ἐν εν in ἐκείνῳ εκεινος that τῷ ο the καιρῷ καιρος season; opportunity οὐκ ου not ἔστιν ειμι be εἰρήνη ειρηνη peace τῷ ο the ἐκπορευομένῳ εκπορευομαι emerge; travel out καὶ και and; even τῷ ο the εἰσπορευομένῳ εισπορευομαι intrude; travel into ὅτι οτι since; that ἔκστασις εκστασις ecstasy; trance κυρίου κυριος lord; master ἐπὶ επι in; on πάντας πας all; every τοὺς ο the κατοικοῦντας κατοικεω settle τὰς ο the χώρας χωρα territory; estate
15:5 וּ û וְ and בָ vā בְּ in † הַ the עִתִּ֣ים ʕittˈîm עֵת time הָ hā הַ the הֵ֔ם hˈēm הֵם they אֵ֥ין ʔˌên אַיִן [NEG] שָׁלֹ֖ום šālˌôm שָׁלֹום peace לַ la לְ to † הַ the יֹּוצֵ֣א yyôṣˈē יצא go out וְ wᵊ וְ and לַ la לְ to † הַ the בָּ֑א bbˈā בוא come כִּ֚י ˈkî כִּי that מְהוּמֹ֣ת mᵊhûmˈōṯ מְהוּמָה discomfiture רַבֹּ֔ות rabbˈôṯ רַב much עַ֥ל ʕˌal עַל upon כָּל־ kol- כֹּל whole יֹושְׁבֵ֖י yôšᵊvˌê ישׁב sit הָ hā הַ the אֲרָצֹֽות׃ ʔᵃrāṣˈôṯ אֶרֶץ earth
15:5. in tempore illo non erit pax egredienti et ingredienti sed terrores undique in cunctis habitatoribus terrarumAt that time there shall be no peace to him that goeth out and cometh in, but terrors on every side among all the inhabitants of the earth.
5. And in those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the lands.
15:5. And in those times [there was] no peace to him that went out, nor to him that came in, but great vexations [were] upon all the inhabitants of the countries.
15:5. In that time, there will be no peace for those who depart and those who enter. Instead, there will be terror on every side, among all the inhabitants of the lands.
And in those times [there was] no peace to him that went out, nor to him that came in, but great vexations [were] upon all the inhabitants of the countries:

15:5 В те времена не будет мира ни выходящему, ни входящему, ибо великие волнения будут у всех жителей земель;
15:5
καὶ και and; even
ἐν εν in
ἐκείνῳ εκεινος that
τῷ ο the
καιρῷ καιρος season; opportunity
οὐκ ου not
ἔστιν ειμι be
εἰρήνη ειρηνη peace
τῷ ο the
ἐκπορευομένῳ εκπορευομαι emerge; travel out
καὶ και and; even
τῷ ο the
εἰσπορευομένῳ εισπορευομαι intrude; travel into
ὅτι οτι since; that
ἔκστασις εκστασις ecstasy; trance
κυρίου κυριος lord; master
ἐπὶ επι in; on
πάντας πας all; every
τοὺς ο the
κατοικοῦντας κατοικεω settle
τὰς ο the
χώρας χωρα territory; estate
15:5
וּ û וְ and
בָ בְּ in
הַ the
עִתִּ֣ים ʕittˈîm עֵת time
הָ הַ the
הֵ֔ם hˈēm הֵם they
אֵ֥ין ʔˌên אַיִן [NEG]
שָׁלֹ֖ום šālˌôm שָׁלֹום peace
לַ la לְ to
הַ the
יֹּוצֵ֣א yyôṣˈē יצא go out
וְ wᵊ וְ and
לַ la לְ to
הַ the
בָּ֑א bbˈā בוא come
כִּ֚י ˈkî כִּי that
מְהוּמֹ֣ת mᵊhûmˈōṯ מְהוּמָה discomfiture
רַבֹּ֔ות rabbˈôṯ רַב much
עַ֥ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
יֹושְׁבֵ֖י yôšᵊvˌê ישׁב sit
הָ הַ the
אֲרָצֹֽות׃ ʔᵃrāṣˈôṯ אֶרֶץ earth
15:5. in tempore illo non erit pax egredienti et ingredienti sed terrores undique in cunctis habitatoribus terrarum
At that time there shall be no peace to him that goeth out and cometh in, but terrors on every side among all the inhabitants of the earth.
15:5. And in those times [there was] no peace to him that went out, nor to him that came in, but great vexations [were] upon all the inhabitants of the countries.
15:5. In that time, there will be no peace for those who depart and those who enter. Instead, there will be terror on every side, among all the inhabitants of the lands.
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Adam Clarke: Commentary on the Bible - 1831
15:5: But great vexations - Does not our Lord allude to this and the following verse in Mat 24:6, Mat 24:7, Mat 24:9, Mat 24:13?
2 Chronicles 15:8
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:5: no peace: Jdg 5:6; Sa1 13:6; Psa 121:8
great vexations: Mat 24:6, Mat 24:7; Luk 21:25
Carl Friedrich Keil and Franz Delitzsch

"And in these times is no peace to those going out or to those coming in." Free peaceful intercommunication is interfered with (cf. Judg 5:6; Judg 6:2), but great terrors upon all inhabitants of the lands (הערצות are, according to the usage of the chronicler, the various districts of the land of Israel).
John Gill
And in those times there was no peace to him that went out nor to him that came in,.... There was no safety in going abroad for travellers from one part to another on account of trade and business, the highways being infested with thieves and robbers:
but great vexations were upon all the inhabitants of the countries; of the country villages, which were deserted, because of the plunders and depredations of them, Judg 5:6.
John Wesley
In those times - When Israel lived in the gross neglect of God and his law. No peace - Men could not go abroad about their private occasions without great danger; as it was in the days of Shamgar, Judg 5:6.
15:615:6: եւ պատերազմէ՛ր ազգ ընդ ազգի, եւ քաղաք ընդ քաղաքի. վասն զի Աստուած զարհուրեցոյց զնոսա ամենայն նեղութեամբք[4573]։ [4573] Յօրինակին. Եւ պատերազմէ ազգ ընդ։
6 Ազգը ազգի դէմ էր պատերազմում, եւ քաղաքը՝ քաղաքի, քանզի Աստուած ամէն տեսակ նեղութիւններով զարհուրեցրել էր նրանց:
6 Ազգ ազգի հետ ու քաղաք քաղաքի հետ կը զարնուէր. վասն զի Աստուած ամէն նեղութիւններով զարհուրեցուց զանոնք։
եւ պատերազմէր ազգ ընդ ազգի եւ քաղաք ընդ քաղաքի. վասն զի Աստուած զարհուրեցոյց զնոսա ամենայն նեղութեամբք:

15:6: եւ պատերազմէ՛ր ազգ ընդ ազգի, եւ քաղաք ընդ քաղաքի. վասն զի Աստուած զարհուրեցոյց զնոսա ամենայն նեղութեամբք[4573]։
[4573] Յօրինակին. Եւ պատերազմէ ազգ ընդ։
6 Ազգը ազգի դէմ էր պատերազմում, եւ քաղաքը՝ քաղաքի, քանզի Աստուած ամէն տեսակ նեղութիւններով զարհուրեցրել էր նրանց:
6 Ազգ ազգի հետ ու քաղաք քաղաքի հետ կը զարնուէր. վասն զի Աստուած ամէն նեղութիւններով զարհուրեցուց զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
15:615:6 народ будет сражаться с народом, и город с городом, потому что Бог приведет их в смятение всякими бедствиями.
15:6 καὶ και and; even πολεμήσει πολεμεω battle ἔθνος εθνος nation; caste πρὸς προς to; toward ἔθνος εθνος nation; caste καὶ και and; even πόλις πολις city πρὸς προς to; toward πόλιν πολις city ὅτι οτι since; that ὁ ο the θεὸς θεος God ἐξέστησεν εξιστημι astonish; beside yourself αὐτοὺς αυτος he; him ἐν εν in πάσῃ πας all; every θλίψει θλιψις pressure
15:6 וְ wᵊ וְ and כֻתְּת֥וּ ḵuttᵊṯˌû כתת crush גֹוי־ ḡôy- גֹּוי people בְּ bᵊ בְּ in גֹ֖וי ḡˌôy גֹּוי people וְ wᵊ וְ and עִ֣יר ʕˈîr עִיר town בְּ bᵊ בְּ in עִ֑יר ʕˈîr עִיר town כִּֽי־ kˈî- כִּי that אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) הֲמָמָ֖ם hᵃmāmˌām המם confuse בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole צָרָֽה׃ ṣārˈā צָרָה distress
15:6. pugnabit enim gens contra gentem et civitas contra civitatem quia Dominus conturbabit eos in omni angustiaFor nation shall fight against nation, and city against city, for the Lord will trouble them with all distress.
6. And they were broken in pieces, nation against nation, and city against city: for God did vex them with all adversity.
15:6. And nation was destroyed of nation, and city of city: for God did vex them with all adversity.
15:6. For nation will fight against nation, and city against city. For the Lord will disturb them with every anguish.
And nation was destroyed of nation, and city of city: for God did vex them with all adversity:

15:6 народ будет сражаться с народом, и город с городом, потому что Бог приведет их в смятение всякими бедствиями.
15:6
καὶ και and; even
πολεμήσει πολεμεω battle
ἔθνος εθνος nation; caste
πρὸς προς to; toward
ἔθνος εθνος nation; caste
καὶ και and; even
πόλις πολις city
πρὸς προς to; toward
πόλιν πολις city
ὅτι οτι since; that
ο the
θεὸς θεος God
ἐξέστησεν εξιστημι astonish; beside yourself
αὐτοὺς αυτος he; him
ἐν εν in
πάσῃ πας all; every
θλίψει θλιψις pressure
15:6
וְ wᵊ וְ and
כֻתְּת֥וּ ḵuttᵊṯˌû כתת crush
גֹוי־ ḡôy- גֹּוי people
בְּ bᵊ בְּ in
גֹ֖וי ḡˌôy גֹּוי people
וְ wᵊ וְ and
עִ֣יר ʕˈîr עִיר town
בְּ bᵊ בְּ in
עִ֑יר ʕˈîr עִיר town
כִּֽי־ kˈî- כִּי that
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
הֲמָמָ֖ם hᵃmāmˌām המם confuse
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
צָרָֽה׃ ṣārˈā צָרָה distress
15:6. pugnabit enim gens contra gentem et civitas contra civitatem quia Dominus conturbabit eos in omni angustia
For nation shall fight against nation, and city against city, for the Lord will trouble them with all distress.
15:6. And nation was destroyed of nation, and city of city: for God did vex them with all adversity.
15:6. For nation will fight against nation, and city against city. For the Lord will disturb them with every anguish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
15:6: The allusion is probably to the destructions recorded in Jdg 9:45; 20:33-48.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:6: nation: Ch2 12:15, Ch2 13:17; Mar 13:8; Luk 21:9, Luk 21:10
destroyed: Heb. beaten in pieces
God: Ch2 33:11, Ch2 36:17; Jdg 2:14; Psa 106:41; Isa 10:6; Amo 3:6; Luk 21:22-24
Carl Friedrich Keil and Franz Delitzsch

"And one people is dashed in pieces by the other, and one city by the other; for God confounds them by all manner of adversity." המם denotes confusion, which God brings about in order to destroy His enemies (Ex 14:24; Josh 10:10; Judg 4:15). Days when they were without the true God, without teaching prophets, and without law, Israel had already experienced in the times of defection after Joshua (cf. Judg 2:11.), but will experience them in the future still oftener and more enduringly under the idolatrous kings in the Assyrian and Babylonian exile, and still even now in its dispersion among all nations. That this saying refers to the future is also suggested by the fact that Hosea (Hos 3:4) utters, with a manifest reference to 2Chron 15:3 of our speech, a threat that the ten tribes will be brought into a similar condition (cf. Hos 9:3-4); and even Moses proclaimed to the people that the punishment of defection from the Lord would be dispersion among the heathen, where Israel would be compelled to serve idols of wood and stone (Deut 4:27., Deut 28:36, Deut 28:64), i.e., would be without the true God. That Israel would, in such oppression, turn to its God, would seek Him, and that the Lord would be found of them, is a thought also expressed by Moses, the truth of which Israel had not only had repeated experience of during the time of the judges, but also would again often experience in the future (cf. Hos 3:5; Jer 31:1; Ezek 36:24.; Rom 11:25.). בּצּר־לו refers back to Deut 4:30; the expression in 2Chron 15:4 is founded upon Deut 4:29 (cf. Is 55:6). - Of the oppression in the times of defection portrayed in 2Chron 15:5., Israel had also had in the time of the judges repeated experience (cf. Judg 5:6), most of all under the Midianite yoke (Judg 6:2); but such times often returned, as the employment of the very words of the first hemistich of 2Chron 15:5 in Zech 8:10, in reference to the events of the post-exilic time, shows; and not only the prophet Amos (Amos 3:9) sees רבּות מהוּמות, great confusions, where all is in an indistinguishable whirl in the Samaria of his time, but they repeated themselves at all times when the defection prevailed, and godlessness degenerated into revolution and civil war. Azariah portrays the terrors of such times in strong colours (2Chron 15:6): "Dashed to pieces is people by people, and city by city." The war of the tribes of Israel against Benjamin (Judg 20:f.), and the struggle of the Gileadites under Jephthah with Ephraim (Judg 12:4.), were civil wars; but they were only mild preludes of the bellum omnium contra omnes depicted by Azariah, which only commenced with the dissolution of both kingdoms, and was announced by the later prophets as the beginning of the judgment upon rebellious Israel (e.g., Is 9:17-20), and upon all peoples and kingdoms hostile to God (Zech 14:13; Mt 24:7). With הממם אלהים כּי cf. רבּה יי מהוּמת, Zech 14:13. To this portrayal of the dread results of defection from the Lord, Azariah adds (2Chron 15:7) the exhortation, "Be ye strong (vigorous), and show yourselves not slack, languid" (cf. Zeph 3:16; Neh 6:9); i.e., in this connection, proceed courageously and vigorously to keep yourselves true to the Lord, to exterminate all idolatry; then you shall obtain a great reward: cf. on these words, Jer 31:16.
John Gill
And nation was destroyed of nation, and city of city,.... Or one tribe of another; as the Ephraimites by the Gileadites, and the tribe of Benjamin by the other tribes; and Shechem by Abimelech, Judg 9:45,
for God did vex them with all adversity; both with foreign enemies and civil wars; and now it is intimated that this would be their case again, should they not keep close to the Lord their God.
John Wesley
And nation, &c. - One part of the people of Israel destroyed the other by civil wars. As all Israel are called a nation, so the several tribes of them are sometimes called nations.
15:715:7: Եւ արդ՝ դուք զօրացարո՛ւք, եւ մի՛ լքցին ձեռք ձեր. քանզի գո՛ն վարձք գործոց ձերոց։
7 Արդ, դուք զօրացէ՛ք, ու ձեր ձեռքերը թող չթուլանան, քանզի ձեր գործերը վարձ են ունենալու»:
7 Եւ հիմա դուք զօրացէ՛ք ու ձեռքերնիդ չթուլնան. վասն զի ձեր գործին վարձք կայ»։
Եւ արդ դուք զօրացարուք, եւ մի՛ լքցին ձեռք ձեր. քանզի գոն վարձք գործոց ձերոց:

15:7: Եւ արդ՝ դուք զօրացարո՛ւք, եւ մի՛ լքցին ձեռք ձեր. քանզի գո՛ն վարձք գործոց ձերոց։
7 Արդ, դուք զօրացէ՛ք, ու ձեր ձեռքերը թող չթուլանան, քանզի ձեր գործերը վարձ են ունենալու»:
7 Եւ հիմա դուք զօրացէ՛ք ու ձեռքերնիդ չթուլնան. վասն զի ձեր գործին վարձք կայ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:715:7 Но вы укрепитесь, и пусть не ослабевают руки ваши, потому что есть возмездие за дела ваши.
15:7 καὶ και and; even ὑμεῖς υμεις you ἰσχύσατε ισχυω have means; have force καὶ και and; even μὴ μη not ἐκλυέσθωσαν εκλυω faint; let loose αἱ ο the χεῖρες χειρ hand ὑμῶν υμων your ὅτι οτι since; that ἔστιν ειμι be μισθὸς μισθος wages τῇ ο the ἐργασίᾳ εργασια occupation; effort ὑμῶν υμων your
15:7 וְ wᵊ וְ and אַתֶּ֣ם ʔattˈem אַתֶּם you חִזְק֔וּ ḥizqˈû חזק be strong וְ wᵊ וְ and אַל־ ʔal- אַל not יִרְפּ֖וּ yirpˌû רפה be slack יְדֵיכֶ֑ם yᵊḏêḵˈem יָד hand כִּ֛י kˈî כִּי that יֵ֥שׁ yˌēš יֵשׁ existence שָׂכָ֖ר śāḵˌār שָׂכָר hire לִ li לְ to פְעֻלַּתְכֶֽם׃ ס fᵊʕullaṯᵊḵˈem . s פְּעֻלָּה work
15:7. vos ergo confortamini et non dissolvantur manus vestrae erit enim merces operi vestroDo you therefore take courage, and let not your hands be weakened: for there shall be a reward for your work.
7. But be ye strong, and let not your hands be slack: for your work shall be rewarded.
15:7. Be ye strong therefore, and let not your hands be weak: for your work shall be rewarded.
15:7. But as for you, be strengthened, and do not let your hands be weakened. For there will be a reward for your work.”
Be ye strong therefore, and let not your hands be weak: for your work shall be rewarded:

15:7 Но вы укрепитесь, и пусть не ослабевают руки ваши, потому что есть возмездие за дела ваши.
15:7
καὶ και and; even
ὑμεῖς υμεις you
ἰσχύσατε ισχυω have means; have force
καὶ και and; even
μὴ μη not
ἐκλυέσθωσαν εκλυω faint; let loose
αἱ ο the
χεῖρες χειρ hand
ὑμῶν υμων your
ὅτι οτι since; that
ἔστιν ειμι be
μισθὸς μισθος wages
τῇ ο the
ἐργασίᾳ εργασια occupation; effort
ὑμῶν υμων your
15:7
וְ wᵊ וְ and
אַתֶּ֣ם ʔattˈem אַתֶּם you
חִזְק֔וּ ḥizqˈû חזק be strong
וְ wᵊ וְ and
אַל־ ʔal- אַל not
יִרְפּ֖וּ yirpˌû רפה be slack
יְדֵיכֶ֑ם yᵊḏêḵˈem יָד hand
כִּ֛י kˈî כִּי that
יֵ֥שׁ yˌēš יֵשׁ existence
שָׂכָ֖ר śāḵˌār שָׂכָר hire
לִ li לְ to
פְעֻלַּתְכֶֽם׃ ס fᵊʕullaṯᵊḵˈem . s פְּעֻלָּה work
15:7. vos ergo confortamini et non dissolvantur manus vestrae erit enim merces operi vestro
Do you therefore take courage, and let not your hands be weakened: for there shall be a reward for your work.
15:7. Be ye strong therefore, and let not your hands be weak: for your work shall be rewarded.
15:7. But as for you, be strengthened, and do not let your hands be weakened. For there will be a reward for your work.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:7: ye strong: Jos 1:7, Jos 1:9; Ch1 28:20; Psa 27:14; Isa 35:3, Isa 35:4; Dan 10:19; Co1 16:13; Eph 6:10
your work: Gen 15:1; Rut 2:12; Psa 19:11, Psa 58:11; Mat 5:12, Mat 5:46, Mat 6:1, Mat 6:4, Mat 6:6, Mat 6:18, Mat 10:41, Mat 10:42; Luk 6:35; Rom 4:4, Rom 4:5; Co1 3:8, Co1 3:14, Co1 9:17, Co1 9:18, Co1 15:58; Col 3:24; Heb 6:10; Heb 10:35; Jo2 1:8
Geneva 1599
Be ye strong therefore, and let not your hands be weak: for your (d) work shall be rewarded.
(d) Your confidence and trust in God will not be frustrated.
John Gill
Be ye strong therefore, and let not your hands be weak,.... Be hearty, earnest, and vigorous, and not languid and remiss in reforming the worship of God, which Asa had begun:
for your work shall be rewarded; with peace and prosperity at home, and success against enemies abroad, of which they had had a recent instance.
John Wesley
Be strong - Go on resolutely to maintain God's worship and to root out idolatry, as you have begun to do; for this is the only method of preserving yourselves from such calamities as your predecessors have felt.
Robert Jamieson, A. R. Fausset and David Brown
Be ye strong--Great resolution and indomitable energy would be required to persevere in the face of the opposition your reforming measures will encounter.
your work shall be rewarded--What you do in the cause and for the glory of God will assuredly be followed by the happiest results both to yourself and your subjects.
15:815:8: Եւ ՚ի լսել զբանս զայսոսիկ, եւ զմարգարէութիւն Ազարիայ մարգարէի, զօրացաւ եւ եհան արտաքս զամենայն զպղծութիւնսն յամենայն երկրէն Յուդայ եւ Բենիամինի՝ եւ ՚ի քաղաքացն զորս կալաւ ՚ի լերինն Եփրեմի։ Եւ արար նաւակատիս սեղանոյն Տեառն որ էր առաջի տաճարին Տեառն.
8 Երբ Ասան լսեց այս խօսքերը եւ Ազարիաս մարգարէի մարգարէութիւնը, զօրացաւ եւ Յուդայի ու Բենիամինի երկրներից եւ այն քաղաքներից, որ գրաւել էր Եփրեմի լերան վրայ, դուրս գցեց ամէն տեսակ կուռքերը: Նա կատարեց նաեւ Տիրոջ տաճարի առջեւում գտնուող Տիրոջ զոհասեղանի նաւակատիքը:
8 Ասա այս խօսքերն ու Ովդեդ* մարգարէին մարգարէութիւնները լսելով՝ զօրացաւ եւ Յուդայի ու Բենիամինի բոլոր երկրէն ու Եփրեմի լեռնէն իր առած քաղաքներէն պղծութիւնները վերցուց ու Տէրոջը տաճարին սրահին առջեւը եղող սեղանը նորոգեց։
Եւ [174]ի լսել զբանս զայսոսիկ եւ զմարգարէութիւն Ազարեայ մարգարէի, զօրացաւ եւ եհան արտաքս զամենայն զպղծութիւնսն յամենայն երկրէն Յուդայ եւ Բենիամինի, եւ ի քաղաքացն զորս կալաւ ի լերինն Եփրեմի, եւ արար նաւակատիս սեղանոյն Տեառն որ էր առաջի տաճարին Տեառն:

15:8: Եւ ՚ի լսել զբանս զայսոսիկ, եւ զմարգարէութիւն Ազարիայ մարգարէի, զօրացաւ եւ եհան արտաքս զամենայն զպղծութիւնսն յամենայն երկրէն Յուդայ եւ Բենիամինի՝ եւ ՚ի քաղաքացն զորս կալաւ ՚ի լերինն Եփրեմի։ Եւ արար նաւակատիս սեղանոյն Տեառն որ էր առաջի տաճարին Տեառն.
8 Երբ Ասան լսեց այս խօսքերը եւ Ազարիաս մարգարէի մարգարէութիւնը, զօրացաւ եւ Յուդայի ու Բենիամինի երկրներից եւ այն քաղաքներից, որ գրաւել էր Եփրեմի լերան վրայ, դուրս գցեց ամէն տեսակ կուռքերը: Նա կատարեց նաեւ Տիրոջ տաճարի առջեւում գտնուող Տիրոջ զոհասեղանի նաւակատիքը:
8 Ասա այս խօսքերն ու Ովդեդ* մարգարէին մարգարէութիւնները լսելով՝ զօրացաւ եւ Յուդայի ու Բենիամինի բոլոր երկրէն ու Եփրեմի լեռնէն իր առած քաղաքներէն պղծութիւնները վերցուց ու Տէրոջը տաճարին սրահին առջեւը եղող սեղանը նորոգեց։
zohrab-1805▾ eastern-1994▾ western am▾
15:815:8 Когда услышал Аса слова сии и пророчество [Азарии], {сына} Одеда пророка, то ободрился и изверг мерзости {языческие} из всей земли Иудиной и Вениаминовой и из городов, которые он взял на горе Ефремовой, и обновил жертвенник Господень, который пред притвором Господним.
15:8 καὶ και and; even ἐν εν in τῷ ο the ἀκοῦσαι ακουω hear τοὺς ο the λόγους λογος word; log τούτους ουτος this; he καὶ και and; even τὴν ο the προφητείαν προφητεια prophecy Αδαδ αδαδ the προφήτου προφητης prophet καὶ και and; even κατίσχυσεν κατισχυω force down; prevail καὶ και and; even ἐξέβαλεν εκβαλλω expel; cast out τὰ ο the βδελύγματα βδελυγμα abomination ἀπὸ απο from; away πάσης πας all; every τῆς ο the γῆς γη earth; land Ιουδα ιουδα Iouda; Iutha καὶ και and; even Βενιαμιν βενιαμιν Beniamin; Veniamin καὶ και and; even ἀπὸ απο from; away τῶν ο the πόλεων πολις city ὧν ος who; what κατέσχεν κατεχω retain; detain ἐν εν in ὄρει ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ἐνεκαίνισεν εγκαινιζω dedicate τὸ ο the θυσιαστήριον θυσιαστηριον altar κυρίου κυριος lord; master ὃ ος who; what ἦν ειμι be ἔμπροσθεν εμπροσθεν in front; before τοῦ ο the ναοῦ ναος sanctuary κυρίου κυριος lord; master
15:8 וְ wᵊ וְ and כִ ḵi כְּ as שְׁמֹ֨עַ šᵊmˌōₐʕ שׁמע hear אָסָ֜א ʔāsˈā אָסָא Asa הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֗לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and הַ ha הַ the נְּבוּאָה֮ nnᵊvûʔā נְבוּאָה prophecy עֹדֵ֣ד ʕōḏˈēḏ עֹדֵד Oded הַ ha הַ the נָּבִיא֒ nnāvî נָבִיא prophet הִתְחַזַּ֗ק hiṯḥazzˈaq חזק be strong וַ wa וְ and יַּעֲבֵ֤ר yyaʕᵃvˈēr עבר pass הַ ha הַ the שִּׁקּוּצִים֙ ššiqqûṣîm שִׁקּוּץ idol מִ mi מִן from כָּל־ kkol- כֹּל whole אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וּ û וְ and בִנְיָמִ֔ן vinyāmˈin בִּנְיָמִן Benjamin וּ û וְ and מִן־ min- מִן from הֶ֣ hˈe הַ the עָרִ֔ים ʕārˈîm עִיר town אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לָכַ֖ד lāḵˌaḏ לכד seize מֵ mē מִן from הַ֣ר hˈar הַר mountain אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim וַ wa וְ and יְחַדֵּשׁ֙ yᵊḥaddˌēš חדשׁ be new אֶת־ ʔeṯ- אֵת [object marker] מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֕ר ʔᵃšˈer אֲשֶׁר [relative] לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face אוּלָ֥ם ʔûlˌām אֵילָם porch יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
15:8. quod cum audisset Asa verba scilicet et prophetiam Oded prophetae confortatus est et abstulit idola de omni terra Iuda et Beniamin et ex urbibus quas ceperat montis Ephraim et dedicavit altare Domini quod erat ante porticum DominiAnd when Asa had heard the words, and the prophecy of Azarias the son of Oded the prophet, he took courage, and took away the idols out of all the land of Juda, and out of Benjamin, and out of the cities of mount Ephraim, which he had taken, and he dedicated the altar of the Lord, which was before the porch of the Lord.
8. And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominations out of all the land of Judah and Benjamin, and out of the cities which he had taken from the hill country of Ephraim; and he renewed the altar of the LORD, that was before the porch of the LORD.
15:8. And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the LORD, that [was] before the porch of the LORD.
15:8. And when Asa had heard these particular words, and the prophecy of the prophet Azariah, the son of Oded, he was strengthened, and he took away the idols from the entire land of Judah, and from Benjamin, and from the cities that he had seized of mount Ephraim, and he dedicated the altar of the Lord, which was before the portico of the Lord.
And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the LORD, that [was] before the porch of the LORD:

15:8 Когда услышал Аса слова сии и пророчество [Азарии], {сына} Одеда пророка, то ободрился и изверг мерзости {языческие} из всей земли Иудиной и Вениаминовой и из городов, которые он взял на горе Ефремовой, и обновил жертвенник Господень, который пред притвором Господним.
15:8
καὶ και and; even
ἐν εν in
τῷ ο the
ἀκοῦσαι ακουω hear
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
καὶ και and; even
τὴν ο the
προφητείαν προφητεια prophecy
Αδαδ αδαδ the
προφήτου προφητης prophet
καὶ και and; even
κατίσχυσεν κατισχυω force down; prevail
καὶ και and; even
ἐξέβαλεν εκβαλλω expel; cast out
τὰ ο the
βδελύγματα βδελυγμα abomination
ἀπὸ απο from; away
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
Βενιαμιν βενιαμιν Beniamin; Veniamin
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
πόλεων πολις city
ὧν ος who; what
κατέσχεν κατεχω retain; detain
ἐν εν in
ὄρει ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
ἐνεκαίνισεν εγκαινιζω dedicate
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
κυρίου κυριος lord; master
ος who; what
ἦν ειμι be
ἔμπροσθεν εμπροσθεν in front; before
τοῦ ο the
ναοῦ ναος sanctuary
κυρίου κυριος lord; master
15:8
וְ wᵊ וְ and
כִ ḵi כְּ as
שְׁמֹ֨עַ šᵊmˌōₐʕ שׁמע hear
אָסָ֜א ʔāsˈā אָסָא Asa
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
הַ ha הַ the
נְּבוּאָה֮ nnᵊvûʔā נְבוּאָה prophecy
עֹדֵ֣ד ʕōḏˈēḏ עֹדֵד Oded
הַ ha הַ the
נָּבִיא֒ nnāvî נָבִיא prophet
הִתְחַזַּ֗ק hiṯḥazzˈaq חזק be strong
וַ wa וְ and
יַּעֲבֵ֤ר yyaʕᵃvˈēr עבר pass
הַ ha הַ the
שִּׁקּוּצִים֙ ššiqqûṣîm שִׁקּוּץ idol
מִ mi מִן from
כָּל־ kkol- כֹּל whole
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
וּ û וְ and
בִנְיָמִ֔ן vinyāmˈin בִּנְיָמִן Benjamin
וּ û וְ and
מִן־ min- מִן from
הֶ֣ hˈe הַ the
עָרִ֔ים ʕārˈîm עִיר town
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לָכַ֖ד lāḵˌaḏ לכד seize
מֵ מִן from
הַ֣ר hˈar הַר mountain
אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim
וַ wa וְ and
יְחַדֵּשׁ֙ yᵊḥaddˌēš חדשׁ be new
אֶת־ ʔeṯ- אֵת [object marker]
מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֕ר ʔᵃšˈer אֲשֶׁר [relative]
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
אוּלָ֥ם ʔûlˌām אֵילָם porch
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
15:8. quod cum audisset Asa verba scilicet et prophetiam Oded prophetae confortatus est et abstulit idola de omni terra Iuda et Beniamin et ex urbibus quas ceperat montis Ephraim et dedicavit altare Domini quod erat ante porticum Domini
And when Asa had heard the words, and the prophecy of Azarias the son of Oded the prophet, he took courage, and took away the idols out of all the land of Juda, and out of Benjamin, and out of the cities of mount Ephraim, which he had taken, and he dedicated the altar of the Lord, which was before the porch of the Lord.
15:8. And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the LORD, that [was] before the porch of the LORD.
15:8. And when Asa had heard these particular words, and the prophecy of the prophet Azariah, the son of Oded, he was strengthened, and he took away the idols from the entire land of Judah, and from Benjamin, and from the cities that he had seized of mount Ephraim, and he dedicated the altar of the Lord, which was before the portico of the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-19. Пророческая речь ободрила Асу и подвинула его к ревности о славе Иеговы, к обновлению всенародного завета с Иеговой и истреблению сохранявшихся от прежних царей принадлежностей идолослужения. В ст. 8: по евр. масор. тексту читается: (услышал Аса эти слова и пророчество) Одеда, LXX: Άδάδ, так что некоторые полагают, что упомянутое впечатление произвело на Асу пророчество не Азарии, а Одеда (ст. 1), отца его «можно предположить, — говорит проф. Гуляев (с. 530), — что здесь, кроме слова Азарии, разумеется еще какое-то, в свое время известное, пророчество отца его Годеда». Но гораздо естественнее видеть здесь указание на пророчество, только что изложенное, (ст. 1–7) Азарии, сына Одеда. Многие кодексы LXX, как: XI, 52, 55, 60, 64, 71, 119, 121, 158, 243: (у Гольмеса), действительно, вставляют в ст. 8: имя Азарии; так — Сирск. и Вульгата: prophetiam Azariae, filii Oded propheti, ср. слав.-русск.

Двукратная победа иудеев: при Авии над израильтянами, и при Асе — над египтянами привлекла в Иудею многих израильтян на жительство (ст. 9).

Внутренним последствием пророческой проповеди была вся деятельность Асы по обновлению жертвенника (ст. 8), по восстановлению завета верности Иегове с обязательством налагать херем или теократическую казнь на отступников (ст. 12–14; ср. Втор XIII гл.), по организации величественных жертвоприношений (см. 11) и торжественных религиозных празднеств (14–15: ст.). Об этом всем в 3: Цар прямо не сказано.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Asa Reforms His Kingdom. B. C. 940.

8 And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the LORD, that was before the porch of the LORD. 9 And he gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon: for they fell to him out of Israel in abundance, when they saw that the LORD his God was with him. 10 So they gathered themselves together at Jerusalem in the third month, in the fifteenth year of the reign of Asa. 11 And they offered unto the LORD the same time, of the spoil which they had brought, seven hundred oxen and seven thousand sheep. 12 And they entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul; 13 That whosoever would not seek the LORD God of Israel should be put to death, whether small or great, whether man or woman. 14 And they sware unto the LORD with a loud voice, and with shouting, and with trumpets, and with cornets. 15 And all Judah rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire; and he was found of them: and the LORD gave them rest round about. 16 And also concerning Maachah the mother of Asa the king, he removed her from being queen, because she had made an idol in a grove: and Asa cut down her idol, and stamped it, and burnt it at the brook Kidron. 17 But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days. 18 And he brought into the house of God the things that his father had dedicated, and that he himself had dedicated, silver, and gold, and vessels. 19 And there was no more war unto the five and thirtieth year of the reign of Asa.
We are here told what good effect the foregoing sermon had upon Asa.
I. He grew more bold for God than he had been. His victory would inspire him with some new degrees of resolution, but this message from God with much more. Now he took courage. he saw how necessary a further reformation was, and what assurance he had of God's presence with him in it; and this made him daring, and helped him over the difficulties which had before deterred him and driven him off from the undertaking. Now he ventured to destroy all the abominable idols (and all idolatries are abominable, 1 Pet. iv. 3) as far as ever his power went. Away with them all. He also renewed the altar of the Lord, which, it seems, had gone out of repair, though it was not above thirty-five years since Solomon's head was laid, who erected it. So soon did these ceremonial institutions begin to wax old, as things which, in the fulness of time, must vanish away, Heb. viii. 13.
II. He extended his influence further than before, v. 9. He summoned a solemn assembly, and particularly brought the strangers to it, who had come over to him from the ten tribes. 1. Their coming was a great encouragement to him; for the reason of their coming was because they saw that the Lord his God was with him. It is good to be with those that have God with them, to come into relation to, and contract acquaintance and friendship with, those that live in the fear and favour of God. We will go with you, for we have heard that God is with you, Zech. viii. 23. 2. The cognizance he took of them, and the invitation he gave them to the general assembly, were a great encouragement to them. All strangers are to be helped, but those that cast themselves upon God's good providence, purely to keep a good conscience, are worthy of double honour. Asa gave orders for the gathering of them together (v. 9), yet it is said (v. 10) that they gathered themselves together, made it their own act, so forward were they to obey the king's orders. This meeting was held in the third month, probably at the feast of Pentecost, which was in that month.
III. He and his people offered sacrifices to God, as his share of the spoil they had got, v. 11. Their offering here was nothing to Solomon's (ch. vii. 5), which was owing to the diminution either of their zeal or of their wealth, or of both. These sacrifices were intended by way of thanksgiving for the favours they had received, and supplication for further favours. Prayers and praises are now our spiritual sacrifices. And, as he took care that the altar should have its gift, so he took care that the temple should have its gold: He brought into the house of God all the dedicated things, v. 18. It is honesty to render to God the things that are his. What has been long designed for him, and long laid by for him, as it should seem these dedicated things had been, should at length be laid out for him. Will a man rob God, or make slow payment to him, who is always ready to do us good?
IV. They entered into covenant with God, repenting that they had violated their engagements to him and resolving to do better for the future. It is proper for penitents, for converts, to renew their covenants. It should seem, the motion came not from Asa, but from the people themselves. Let every man be a volunteer that covenants with God. Thy people shall be willing, Ps. cx. 3. Observe,
1. What was the matter of this covenant. Nothing but what they were before obliged to; and, though no vow or promise of theirs could lay any higher obligation upon them than they were already under from the divine precept, yet it would help to increase their sense of the obligation, to arm them against temptations, and would be a testimony to the equity and goodness of the precept. And, by joining all together in this covenant, they strengthened the hands one of another. Two things they engaged themselves to:-- (1.) That they would diligently seek God themselves, seek his precepts, seek his favour. What is religion but seeking God, enquiring after him, applying to him, upon all occasions? We shall not enjoy him till we come to heaven; while we are here we must continue seeking. They would seek God as the God of their fathers, in the way that their fathers sought him and in dependence upon the promise made to their fathers; and they would do it with all their heart and with all their soul, for those only seek God acceptably and successfully that are inward with him, intent upon him, and entire for him, in their seeking him. We make nothing of our religion if we do not make heart-work of it. God will have all the heart or none; and, when a jewel of such inestimable value as the divine favour is to be found, it is worth while to seek it with all our soul. (2.) That they would, to the utmost of their power, oblige others to seek him, v. 13. They agreed that whosoever would not seek the Lord God of Israel (that is, would either worship other gods or refuse to join with them in the worship of the true God, that was either an obstinate idolater or an obstinate atheist) he should be put to death. This was no new law of their own making, but an order to put in execution that law of God to this purport, Deut. xvii. 2, &c. If this law had been duly executed, there would not have been so many abominable idols found in Judah and Benjamin, v. 8. Whether men may now, under the gospel, be compelled by such methods as these to seek the Lord is justly questioned; for the weapons of our warfare are not carnal, and yet mighty.
2. In what manner they made this covenant. (1.) With great cheerfulness, and all possible expressions of joy: The swore unto the Lord; not secretly, as if they were either ashamed of what they did or afraid of binding themselves too fast to him, but with a loud voice, to express their own zeal and to animate one another; and they all rejoiced at the oath, v. 14, 15. They did not swear to God with reluctancy (as the poor debtor confesses a judgment to his creditor), but with all the pleasure and satisfaction imaginable, as the bridegroom plights his troth to the bride in the marriage covenant. Every honest Israelite was pleased with his own engagements to God, and they were all pleased with one another's. They rejoiced in it as a hopeful expedient to prevent their apostasy from God and a happy indication of God's presence with them. Note, The times of renewing our covenant with God should be times of rejoicing, and national reformation cannot but give general satisfaction to all that are good. It is an honour and happiness to be in bonds to God. (2.) They did it with great sincerity, zeal and resolution: They swore to God with all their hearts, and sought him with their whole desire. The Israelites were now in an extraordinarily good frame. O that there had always been such a heart in them! This comes in as the reason why they rejoiced so much in what they did: it was because they were hearty in it. Note, Those only experience the pleasure and comfort of religion that are sincere and upright in it. What is done in hypocrisy is a mere drudgery. But, if God has the heart, we have the joy.
V. We are told what was the effect of this their solemn covenanting with God. 1. God did well for them: He was found of them, and gave them rest round about (v. 15), so that there was no war for a long time after (v. 19), no open general war, though there were constant bickerings between Judah and Israel upon the frontiers, 1 Kings xv. 16. National piety procures national blessings. 2. They did, on the whole, well for him. They carried on the reformation so far that Maachah the queen-mother was deposed for idolatry and her idol destroyed, v. 16. This was bravely done of Asa, that he would not connive at idolatry in those that were nearest to him, like Levi, that said to his father and mother, I have not seen him, Deut. xxxiii. 9. Asa knows he must honour God more than his grandmother, and dares not leave an idol in an apartment of his palace while he is destroying idols in the cities of his kingdom. We may suppose this Maachah was so far convinced of her sin that she was willing to subscribe the association mentioned (v. 12, 13), binding herself to seek the Lord, and therefore was not put to death as those were that refused to sign it, great as well as small, women as well as men: probably it was with an eye to her that women were specified. But because she had been an idolater Asa thought fit to divest her of the dignity and authority she had, and probably he banished her the court and confined her to privacy, lest she should influence and infect others. But the reformation was not complete; the high places were not all taken away, though many of them were, ch. xiv. 3, 5. Those in the cities were removed, but not those in the cities of Judah, but not those in the cities of Israel which were reduced to the house of David; or those that were used in the service of false gods, but not those that were used in the service of the God of Israel. These he connived at, and yet his heart was perfect. There may be defects in some particular duties where yet the heart, in the man, is upright with God. Sincerity is something less than sinless perfection.
Adam Clarke: Commentary on the Bible - 1831
15:8: Renewed the altar - Dedicated it afresh, or perhaps enlarged it, that more sacrifices might be offered on it than ever before; for it cannot be supposed that this altar had no victims offered on it till the fifteenth year of the reign of Asa, who had previously been so zealous in restoring the Divine worship.
2 Chronicles 15:9
Albert Barnes: Notes on the Bible - 1834
15:8: Some versions have "the prophecy of Azariah the son of Oded," which is perhaps the true reading.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:8: Oded: Ch2 15:1
took courage: Ch2 19:11; Isa 44:14 *marg. Act 28:15
abominable idols: Heb. abominations, Lev 18:30; Deu 27:15; Kg1 11:5, Kg1 11:7; Kg2 23:13; Isa 65:4; Jer 16:18; Eze 8:10; Pe1 4:3; Rev 17:4, Rev 17:5
the cities: Ch2 13:19
the altar of the Lord: Ch2 4:1, Ch2 8:12, Ch2 29:18; Kg2 16:14, Kg2 18:22
Carl Friedrich Keil and Franz Delitzsch

Completion of the reform in worship, and the renewal of the covenant. - 2Chron 15:8. The speech and prophecy of the prophet strengthened the king to carry out the work he had begun, viz., the extirpation of idolatry from the whole land. In 2Chron 15:8 the words הנּניא עדד are surprising, not only because the prophet is called in 2Chron 15:1, not Oded, but Azariah the son of Oded, but also on account of the preceding הנּבוּאה in the absolute state, which cannot stand, without more ado, for the stat. constr. נבוּאת (cf. 2Chron 9:29). The view of Cler. and Ew., that by an orthographical error בּן עזריהוּ has been dropped out, does not remove the difficulty, for it leaves the stat. absol. הנּבוּאה .lo unexplained. This is also the case with the attempt to explain the name Oded in 2Chron 15:8 by transposing the words Azariah ben Oded, 2Chron 15:1, so as to obtain Oded ben Azariah (Movers); and there seems to be no other solution of the difficulty than to strike out the words Oded the prophet from the text as a gloss which has crept into it (Berth.), or to suppose that there is a considerable hiatus in the text caused by the dropping out of the words בּן עזריהוּ דּבּר אשׁר.
(Note: C. P. Caspari, der Syrisch-ephraimitische Krieg, Christian. 1849, S. 51, explains the absol. הנּבוּאה by an ellipse, as in Is 3:14; Is 8:11, "the prophecy (that) of Oded," but answers the question why Oded is used in 2Chron 15:8 instead of Azarjahu ben Oded by various conjectures, none of which can be looked upon as probable.)
התחזק corresponds to חזקוּ. Asa complied with the exhortation, and removed (ויּעבר, as in 3Kings 15:12) all abominations (idols) from the whole land, and from the cities which he had taken from Mount Ephraim: these are the cities which Asa's father Abijah had conquered, 2Chron 13:19. "And he renewed the altar before the porch," i.e., the altar of burnt-offering, which might stand in need of repairs sixty years after the building of the temple. The Vulg. is incorrect in translating dedicavit, and Berth. in supposing that the renovation refers only to a purification of it from defilement by idolatry. חדּשׁ is everywhere to renew, repair, restaurare; cf. 2Chron 24:4. - But in order to give internal stability to the reform he had begun, Asa prepared a great sacrificial festival, to which he invited the people out of all the kingdom, and induced them to renew the covenant with the Lord. 2Chron 15:9. He gathered together the whole of Judah and Benjamin, and the strangers out of Ephraim, Manasseh, and Simeon, who dwelt among them. Strangers, i.e., Israelites from the ten tribes, had come over as early as Rehoboam's reign to the kingdom of Judah (2Chron 11:16); these immigrations increased under Asa when it was seen that Jahve was with him, and had given him a great victory over the Cushites. It is surprising that Simeon should be mentioned among the tribes from which Israelites went over to the kingdom of Judah, since Simeon had received his heritage in the southern district of the tribal domain of Judah, so that at the division of the kingdom it would not well separate itself from Judah, and join with the tribes who had revolted from the house of David. The grouping together of Simeon, Ephraim, and Manasseh, both in our verse and in 2Chron 34:6, can consequently scarcely be otherwise explained than by the supposition, either from the cities assigned to them under Joshua into districts in the northern kingdom (Berth.), or that the Simeonites, though politically united with Judah, yet in religious matters were not so, but abstained from taking part in the Jahve-worship in Jerusalem, and had set up in Beersheba a worship of their own similar to that in Bethel and Dan. In such a case, the more earnest and thoughtful people from Simeon, as well as from Ephraim and Manasseh, may have gone to Jerusalem to the sacrificial festival prepared by Asa. In favour of this last supposition we may adduce the fact that the prophet Amos, Amos 5:5; Amos 4:4; Amos 8:14, mentions Beersheba, along with Bethel and Gilgal, as a place to which pilgrimages were made by the idolatrous Israelites.
John Gill
And when Asa heard these words, and the prophecy of Oded the prophet,.... Some think that besides the above words of Azariah the son of Oded, a prophecy of Oded his father was related by him, though not recorded; but rather Oded here is the same with the son of Oded; and so the Vulgate Latin and Syriac versions read Azariah the son of Oded; and so does the Alexandrian copy of the Septuagint version:
he took courage, and put away the abominable idols out of all the land of Judah and Benjamin; which were abominable to God, and all good men; besides the images and statues he had broken before, he removed other idols that remained, being animated and emboldened by the speech of the prophet:
and out of the cities which he had taken from Mount Ephraim: the same which his father Abijah had taken from Jeroboam, 2Chron 13:19 and which perhaps, upon the approach of the Ethiopians, revolted from Asa, or were restored by them to Jeroboam, and Which Asa retook upon his conquest of them:
and renewed the altar of the Lord before the porch of the Lord; the altar of burnt offering, which had never been repaired since it was made by Solomon; perhaps he anew overlaid it with brass that being worn out, or become very thin in some places.
John Wesley
Of Oded - Of Azariah, 2Chron 15:1, who was also called by his father's name Oded.
Robert Jamieson, A. R. Fausset and David Brown
when Asa heard . . . the prophecy of Oded the prophet--The insertion of these words, "of Oded the prophet," is generally regarded as a corruption of the text. "The sole remedy is to erase them. They are, probably, the remains of a note, which crept in from the margin into the text" [BERTHEAU].
he took courage--Animated by the seasonable and pious address of Azariah, Asa became a more zealous reformer than ever, employing all his royal authority and influence to extirpate every vestige of idolatry from the land.
and out of the cities which he had taken from mount Ephraim--He may have acquired cities of Ephraim, the conquest of which is not recorded (2Chron 17:2); but it has been commonly supposed that the reference is to cities which his father Abijah had taken in that quarter (2Chron 13:19).
renewed the altar of the Lord . . . before the porch--that is, the altar of burnt offering. As this was done on or about the fifteenth year of the reign of this pious king, the renewal must have consisted in some splendid repairs or embellishments, which made it look like a new dedication, or in a reconstruction of a temporary altar, like that of Solomon (2Chron 7:7), for extraordinary sacrifices to be offered on an approaching occasion.
15:915:9: եւ եկեղեցացոյց զՅուդայ եւ զԲենիամին, եւ զեկսն, եւ զպանդուխտսն ընդ նմա, յԵփրեմայ, եւ ՚ի Մանասէէ, եւ ՚ի Շմաւոնէ. վասն զի յաւելան առ նա բազումք յԻսրայէլէ ՚ի տեսանելն նոցա, թէ Տէր Աստուած նոցա ընդ նմա՛ է[4574]։ [4574] Այլք. Յաւելան ՚ի նա բազումք յԻսրայէլէ։
9 Նա ժողովեց հաւաքեց Յուդայի ու Բենիամինի երկրների մարդկանց, ինչպէս եւ Եփրեմի, Մանասէի, Շմաւոնի ցեղերից նրանց մօտ գտնուող պանդուխտներին, քանզի շատերը, տեսնելով որ նրանց Տէր Աստուածը նրա հետ է, Իսրայէլից անցել-գնացել էին նրա կողմը:
9 Յուդայէն ու Բենիամինէն ու Եփրեմէն եւ Մանասէէն ու Շմաւոնէն անոնց քով գտնուած պանդուխտները հաւաքեց. քանզի Իսրայէլէն շատ մարդիկ անոր կողմը անցան, տեսնելով որ անոր Տէր Աստուածը անոր հետն է։
եւ եկեղեցացոյց զՅուդա եւ զԲենիամին, եւ զեկսն եւ զպանդուխտսն ընդ նմա, յԵփրեմայ եւ ի Մանասէէ եւ ի Շմաւոնէ. վասն զի յաւելան ի նա բազումք յԻսրայելէ ի տեսանելն նոցա` թէ Տէր Աստուած նոցա ընդ նմա է:

15:9: եւ եկեղեցացոյց զՅուդայ եւ զԲենիամին, եւ զեկսն, եւ զպանդուխտսն ընդ նմա, յԵփրեմայ, եւ ՚ի Մանասէէ, եւ ՚ի Շմաւոնէ. վասն զի յաւելան առ նա բազումք յԻսրայէլէ ՚ի տեսանելն նոցա, թէ Տէր Աստուած նոցա ընդ նմա՛ է[4574]։
[4574] Այլք. Յաւելան ՚ի նա բազումք յԻսրայէլէ։
9 Նա ժողովեց հաւաքեց Յուդայի ու Բենիամինի երկրների մարդկանց, ինչպէս եւ Եփրեմի, Մանասէի, Շմաւոնի ցեղերից նրանց մօտ գտնուող պանդուխտներին, քանզի շատերը, տեսնելով որ նրանց Տէր Աստուածը նրա հետ է, Իսրայէլից անցել-գնացել էին նրա կողմը:
9 Յուդայէն ու Բենիամինէն ու Եփրեմէն եւ Մանասէէն ու Շմաւոնէն անոնց քով գտնուած պանդուխտները հաւաքեց. քանզի Իսրայէլէն շատ մարդիկ անոր կողմը անցան, տեսնելով որ անոր Տէր Աստուածը անոր հետն է։
zohrab-1805▾ eastern-1994▾ western am▾
15:915:9 И собрал всего Иуду и Вениамина и живущих с ними переселенцев от Ефрема и Манассии и Симеона; ибо многие от Израиля перешли к нему, когда увидели, что Господь, Бог его, с ним.
15:9 καὶ και and; even ἐξεκκλησίασεν εκκλησιαζω the Ιουδαν ιουδας Ioudas; Iuthas καὶ και and; even Βενιαμιν βενιαμιν Beniamin; Veniamin καὶ και and; even τοὺς ο the προσηλύτους προσηλυτος proselyte τοὺς ο the παροικοῦντας παροικεω reside μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἀπὸ απο from; away Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ἀπὸ απο from; away Μανασση μανασσης Manassēs; Manassis καὶ και and; even ἀπὸ απο from; away Συμεων συμεων Symeōn; Simeon ὅτι οτι since; that προσετέθησαν προστιθημι add; continue πρὸς προς to; toward αὐτὸν αυτος he; him πολλοὶ πολυς much; many τοῦ ο the Ισραηλ ισραηλ.1 Israel ἐν εν in τῷ ο the ἰδεῖν οραω view; see αὐτοὺς αυτος he; him ὅτι οτι since; that κύριος κυριος lord; master ὁ ο the θεὸς θεος God αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
15:9 וַ wa וְ and יִּקְבֹּ֗ץ yyiqbˈōṣ קבץ collect אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וּ û וְ and בִנְיָמִ֔ן vinyāmˈin בִּנְיָמִן Benjamin וְ wᵊ וְ and הַ ha הַ the גָּרִים֙ ggārîm גור dwell עִמָּהֶ֔ם ʕimmāhˈem עִם with מֵ mē מִן from אֶפְרַ֥יִם ʔefrˌayim אֶפְרַיִם Ephraim וּ û וְ and מְנַשֶּׁ֖ה mᵊnaššˌeh מְנַשֶּׁה Manasseh וּ û וְ and מִ mi מִן from שִּׁמְעֹ֑ון ššimʕˈôn שִׁמְעֹון Simeon כִּֽי־ kˈî- כִּי that נָפְל֨וּ nāfᵊlˌû נפל fall עָלָ֤יו ʕālˈāʸw עַל upon מִ mi מִן from יִּשְׂרָאֵל֙ yyiśrāʔˌēl יִשְׂרָאֵל Israel לָ lā לְ to רֹ֔ב rˈōv רֹב multitude בִּ bi בְּ in רְאֹתָ֕ם rᵊʔōṯˈām ראה see כִּֽי־ kˈî- כִּי that יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהָ֖יו ʔᵉlōhˌāʸw אֱלֹהִים god(s) עִמֹּֽו׃ פ ʕimmˈô . f עִם with
15:9. congregavitque universum Iuda et Beniamin et advenas cum eis de Ephraim et de Manasse et de Symeon plures enim ad eum confugerant ex Israhel videntes quod Dominus Deus illius esset cum eoAnd he gathered together all Juda and Benjamin, and the strangers with them of Ephraim, and Manasses, and Simeon: for many were come over to him out of Israel, seeing that the Lord his God was with him.
9. And he gathered all Judah and Benjamin, and them that sojourned with them out of Ephraim and Manasseh, and out of Simeon: for they fell to him out of Israel in abundance, when they saw that the LORD his God was with him.
15:9. And he gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon: for they fell to him out of Israel in abundance, when they saw that the LORD his God [was] with him.
15:9. And he gathered together all of Judah and Benjamin, and with them the new arrivals from Ephraim and Manasseh and Simeon. For many had fled to him from Israel, seeing that the Lord his God was with him.
And he gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon: for they fell to him out of Israel in abundance, when they saw that the LORD his God [was] with him:

15:9 И собрал всего Иуду и Вениамина и живущих с ними переселенцев от Ефрема и Манассии и Симеона; ибо многие от Израиля перешли к нему, когда увидели, что Господь, Бог его, с ним.
15:9
καὶ και and; even
ἐξεκκλησίασεν εκκλησιαζω the
Ιουδαν ιουδας Ioudas; Iuthas
καὶ και and; even
Βενιαμιν βενιαμιν Beniamin; Veniamin
καὶ και and; even
τοὺς ο the
προσηλύτους προσηλυτος proselyte
τοὺς ο the
παροικοῦντας παροικεω reside
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
ἀπὸ απο from; away
Μανασση μανασσης Manassēs; Manassis
καὶ και and; even
ἀπὸ απο from; away
Συμεων συμεων Symeōn; Simeon
ὅτι οτι since; that
προσετέθησαν προστιθημι add; continue
πρὸς προς to; toward
αὐτὸν αυτος he; him
πολλοὶ πολυς much; many
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῷ ο the
ἰδεῖν οραω view; see
αὐτοὺς αυτος he; him
ὅτι οτι since; that
κύριος κυριος lord; master
ο the
θεὸς θεος God
αὐτοῦ αυτος he; him
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
15:9
וַ wa וְ and
יִּקְבֹּ֗ץ yyiqbˈōṣ קבץ collect
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
וּ û וְ and
בִנְיָמִ֔ן vinyāmˈin בִּנְיָמִן Benjamin
וְ wᵊ וְ and
הַ ha הַ the
גָּרִים֙ ggārîm גור dwell
עִמָּהֶ֔ם ʕimmāhˈem עִם with
מֵ מִן from
אֶפְרַ֥יִם ʔefrˌayim אֶפְרַיִם Ephraim
וּ û וְ and
מְנַשֶּׁ֖ה mᵊnaššˌeh מְנַשֶּׁה Manasseh
וּ û וְ and
מִ mi מִן from
שִּׁמְעֹ֑ון ššimʕˈôn שִׁמְעֹון Simeon
כִּֽי־ kˈî- כִּי that
נָפְל֨וּ nāfᵊlˌû נפל fall
עָלָ֤יו ʕālˈāʸw עַל upon
מִ mi מִן from
יִּשְׂרָאֵל֙ yyiśrāʔˌēl יִשְׂרָאֵל Israel
לָ לְ to
רֹ֔ב rˈōv רֹב multitude
בִּ bi בְּ in
רְאֹתָ֕ם rᵊʔōṯˈām ראה see
כִּֽי־ kˈî- כִּי that
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהָ֖יו ʔᵉlōhˌāʸw אֱלֹהִים god(s)
עִמֹּֽו׃ פ ʕimmˈô . f עִם with
15:9. congregavitque universum Iuda et Beniamin et advenas cum eis de Ephraim et de Manasse et de Symeon plures enim ad eum confugerant ex Israhel videntes quod Dominus Deus illius esset cum eo
And he gathered together all Juda and Benjamin, and the strangers with them of Ephraim, and Manasses, and Simeon: for many were come over to him out of Israel, seeing that the Lord his God was with him.
15:9. And he gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon: for they fell to him out of Israel in abundance, when they saw that the LORD his God [was] with him.
15:9. And he gathered together all of Judah and Benjamin, and with them the new arrivals from Ephraim and Manasseh and Simeon. For many had fled to him from Israel, seeing that the Lord his God was with him.
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jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:9: And the strangers - Many out of the different tribes, particularly out of Simeon, Ephraim, and Manasseh, having reflected that the Divine blessing was promised to the house of David, and finding the government of Jeroboam founded in idolatry, would naturally, through a spirit of piety, leave their own country, and go where they might enjoy the worship of the true God.
2 Chronicles 15:10
Albert Barnes: Notes on the Bible - 1834
15:9: Strangers ... - i. e. "Israelites of the tribes of Ephraim and Manasseh." The separation of the two kingdoms had made their Israelite brethren "strangers," or "foreigners," to Judah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:9: the strangers: Ch2 11:16, Ch2 30:1-11, Ch2 30:25
they fell: Kg1 12:19; Ch1 12:19
they saw: Gen 39:3; Sa1 18:28; Kg1 3:28; Zac 8:21-23; Act 7:9, Act 7:10, Act 9:31
John Gill
And he gathered all Judah and Benjamin, and the strangers with them,.... The proselytes of the gate:
out of Ephraim and Manasseh, and out of Simeon: out of all the places in those tribes that had come off to him, or had been taken by him; for otherwise these belonged to the ten tribes under the government of Jeroboam, and his successors, and the next clause explains it:
for they fell to him out of Israel abundance, when they saw that the Lord his God was with him; as was clear by the victory he gave him over the Ethiopians; after that time many in the above tribes came over to him; the Targum is,"when they saw the Word of the Lord his God was his help.''
Robert Jamieson, A. R. Fausset and David Brown
he gathered all Judah and Benjamin--Not satisfied with these minor measures of purification and improvement, Asa meditated a grand scheme which was to pledge his whole kingdom to complete the work of reformation, and with this in view he waited for a general assembly of the people.
and the strangers with them out of Ephraim and Manasseh--The population of Asa's kingdom had been vastly increased by the continued influx of strangers, who, prompted by motives either of interest or of piety, sought in his dominions that security and freedom which they could not enjoy amid the complicated troubles which distracted Israel.
and out of Simeon--Although a portion of that tribe, located within the territory of Judah, were already subjects of the southern kingdom, the general body of the Simeonites had joined in forming the northern kingdom of Israel. But many of them now returned of their own accord.
15:1015:10: Եւ ժողովեցան յԵրուսաղէմ յամսեանն երրորդի, ՚ի հնգետասաներորդում ամի թագաւորութեանն Ասայի.
10 Ասայի թագաւորութեան տասնհինգերորդ տարուայ երրորդ ամսին նրանք հաւաքուեցին Երուսաղէմում:
10 Անոնք Ասային թագաւորութեանը տասնըհինգերորդ տարիին երրորդ ամսուն Երուսաղէմի մէջ հաւաքուեցան
Եւ ժողովեցան յԵրուսաղէմ յամսեանն երրորդի, ի հնգետասաներորդում ամի թագաւորութեանն Ասայի:

15:10: Եւ ժողովեցան յԵրուսաղէմ յամսեանն երրորդի, ՚ի հնգետասաներորդում ամի թագաւորութեանն Ասայի.
10 Ասայի թագաւորութեան տասնհինգերորդ տարուայ երրորդ ամսին նրանք հաւաքուեցին Երուսաղէմում:
10 Անոնք Ասային թագաւորութեանը տասնըհինգերորդ տարիին երրորդ ամսուն Երուսաղէմի մէջ հաւաքուեցան
zohrab-1805▾ eastern-1994▾ western am▾
15:1015:10 И собрались в Иерусалим в третий месяц, в пятнадцатый год царствования Асы;
15:10 καὶ και and; even συνήχθησαν συναγω gather εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in τῷ ο the μηνὶ μην.1 month τῷ ο the τρίτῳ τριτος third ἐν εν in τῷ ο the πεντεκαιδεκάτῳ πεντεκαιδεκατος fifteenth ἔτει ετος year τῆς ο the βασιλείας βασιλεια realm; kingdom Ασα ασα Asa
15:10 וַ wa וְ and יִּקָּבְצ֥וּ yyiqqovṣˌû קבץ collect יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem בַּ ba בְּ in † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the שְּׁלִישִׁ֑י ššᵊlîšˈî שְׁלִישִׁי third לִ li לְ to שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year חֲמֵשׁ־ ḥᵃmēš- חָמֵשׁ five עֶשְׂרֵ֖ה ʕeśrˌē עֶשְׂרֵה -teen לְ lᵊ לְ to מַלְכ֥וּת malᵊḵˌûṯ מַלְכוּת kingship אָסָֽא׃ ʔāsˈā אָסָא Asa
15:10. cumque venissent Hierusalem mense tertio anno quintodecimo regni AsaAnd when they were come to Jerusalem in the third month, in the fifteenth year of the reign of Asa,
10. So they gathered themselves together at Jerusalem in the third month, in the fifteenth year of the reign of Asa.
15:10. So they gathered themselves together at Jerusalem in the third month, in the fifteenth year of the reign of Asa.
15:10. And when they had arrived in Jerusalem, in the third month, in the fifteenth year of the reign of Asa,
So they gathered themselves together at Jerusalem in the third month, in the fifteenth year of the reign of Asa:

15:10 И собрались в Иерусалим в третий месяц, в пятнадцатый год царствования Асы;
15:10
καὶ και and; even
συνήχθησαν συναγω gather
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐν εν in
τῷ ο the
μηνὶ μην.1 month
τῷ ο the
τρίτῳ τριτος third
ἐν εν in
τῷ ο the
πεντεκαιδεκάτῳ πεντεκαιδεκατος fifteenth
ἔτει ετος year
τῆς ο the
βασιλείας βασιλεια realm; kingdom
Ασα ασα Asa
15:10
וַ wa וְ and
יִּקָּבְצ֥וּ yyiqqovṣˌû קבץ collect
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
בַּ ba בְּ in
הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
שְּׁלִישִׁ֑י ššᵊlîšˈî שְׁלִישִׁי third
לִ li לְ to
שְׁנַ֥ת šᵊnˌaṯ שָׁנָה year
חֲמֵשׁ־ ḥᵃmēš- חָמֵשׁ five
עֶשְׂרֵ֖ה ʕeśrˌē עֶשְׂרֵה -teen
לְ lᵊ לְ to
מַלְכ֥וּת malᵊḵˌûṯ מַלְכוּת kingship
אָסָֽא׃ ʔāsˈā אָסָא Asa
15:10. cumque venissent Hierusalem mense tertio anno quintodecimo regni Asa
And when they were come to Jerusalem in the third month, in the fifteenth year of the reign of Asa,
15:10. So they gathered themselves together at Jerusalem in the third month, in the fifteenth year of the reign of Asa.
15:10. And when they had arrived in Jerusalem, in the third month, in the fifteenth year of the reign of Asa,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:10: The third month - At the feast of pentecost which was held on the third month.
2 Chronicles 15:11
Albert Barnes: Notes on the Bible - 1834
15:10: In the third month - i. e. the month Sivan Est 8:9, corresponding with our June.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:10: the third month: Est 8:9
Carl Friedrich Keil and Franz Delitzsch

At this festival, which was held on the third month of the fifteenth year of Asa's reign, they offered of the booty, i.e., of the cattle captured in the war against the Cushites (2Chron 14:14), 700 oxen and 7000 sheep. הביאוּ מן־השּׁלל defines the ויּזבּחוּ more closely: they sacrificed, viz., from the booty they offered. From this it seems to follow that the sacrificial festival was held soon after the return from the war against the Cushites. The attack of the Cushite Zerah upon Judah can only have occurred in the eleventh year of Asa, according to 2Chron 14:1; but it is not stated how long the war lasted, nor when Asa returned to Jerusalem (2Chron 14:14) after conquering the enemy and plundering the towns of the south land. But Asa may quite well have remained longer in the south after the Cushites had been driven back, in order again firmly to establish his rule there; and on his return to Jerusalem, in consequence of the exhortation of the prophet Azariah, may have straightway determined to hold a sacrificial festival at which the whole people should renew the covenant with the Lord, and have set apart and reserved a portion of the captured cattle for this purpose.
Geneva 1599
So they gathered themselves together at Jerusalem in the (e) third month, in the fifteenth year of the reign of Asa.
(e) Called Shiuam, containing part of May and part of June.
John Gill
So they gathered themselves together at Jerusalem,.... By the order of Asa, 2Chron 15:9,
in the third month; of the ecclesiastical year, the month Sivan, in which month was the day of Pentecost; and that very probably was the time of their gathering:
in the fifteenth year of the reign of Asa; and which seems to be the year in which he fought the Ethiopians.
Robert Jamieson, A. R. Fausset and David Brown
the third month--when was held the feast of pentecost. On this occasion, it was celebrated at Jerusalem by an extraordinary sacrifice of seven hundred oxen and seven thousand sheep, the spoil of the Ethiopians being offered. The assembled worshippers entered with great and holy enthusiasm into a national covenant "to seek the Lord their God . . . with all their heart and with all their soul;" and, at the same time, to execute with rigor the laws which made idolatry punishable with death (2Chron 15:13; Deut 17:2-5; Heb 10:28). The people testified unbounded satisfaction with this important religious movement, and its moral influence was seen in the promotion of piety, order, and tranquillity throughout the land.
15:1115:11: եւ եզեն Տեառն յաւուրն յայնմ, յաւարացն զոր ածին, զուարակս եւթն հարիւր, եւ ոչխարս եւթն հազար։
11 Այդ օրը նա բերուած աւարից Տիրոջ համար զոհաբերեց եօթը հարիւր զուարակ ու եօթը հազար ոչխար:
11 Ու այն օրը իրենց բերած աւարէն Տէրոջը զոհ ըրին, եօթը հարիւր արջառ ու եօթը հազար ոչխար
եւ [175]եզեն Տեառն յաւուրն յայնմ յաւարացն զոր ածին` զուարակս եւթն հարեւր եւ ոչխարս եւթն հազար:

15:11: եւ եզեն Տեառն յաւուրն յայնմ, յաւարացն զոր ածին, զուարակս եւթն հարիւր, եւ ոչխարս եւթն հազար։
11 Այդ օրը նա բերուած աւարից Տիրոջ համար զոհաբերեց եօթը հարիւր զուարակ ու եօթը հազար ոչխար:
11 Ու այն օրը իրենց բերած աւարէն Տէրոջը զոհ ըրին, եօթը հարիւր արջառ ու եօթը հազար ոչխար
zohrab-1805▾ eastern-1994▾ western am▾
15:1115:11 и принесли в день тот жертву Господу из добычи, которую привели, из крупного скота семьсот и из мелкого семь тысяч;
15:11 καὶ και and; even ἔθυσεν θυω immolate; sacrifice τῷ ο the κυρίῳ κυριος lord; master ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day ἀπὸ απο from; away τῶν ο the σκύλων σκυλον spoil ὧν ος who; what ἤνεγκαν φερω carry; bring μόσχους μοσχος calf ἑπτακοσίους επτακοσιοι and; even πρόβατα προβατον sheep ἑπτακισχίλια επτακισχιλιοι seven thousand
15:11 וַ wa וְ and יִּזְבְּח֤וּ yyizbᵊḥˈû זבח slaughter לַ la לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he מִן־ min- מִן from הַ ha הַ the שָּׁלָ֖ל ššālˌāl שָׁלָל plunder הֵבִ֑יאוּ hēvˈîʔû בוא come בָּקָר֙ bāqˌār בָּקָר cattle שְׁבַ֣ע šᵊvˈaʕ שֶׁבַע seven מֵאֹ֔ות mēʔˈôṯ מֵאָה hundred וְ wᵊ וְ and צֹ֖אן ṣˌōn צֹאן cattle שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven אֲלָפִֽים׃ ʔᵃlāfˈîm אֶלֶף thousand
15:11. immolaverunt Domino in die illa de manubiis et praeda quam adduxerant boves septingentos et arietes septem miliaThey sacrificed to the Lord in that day of the spoils, and of the prey, that they had brought, seven hundred oxen, and seven thousand rams.
11. And they sacrificed unto the LORD in that day, of the spoil which they had brought, seven hundred oxen and seven thousand sheep.
15:11. And they offered unto the LORD the same time, of the spoil [which] they had brought, seven hundred oxen and seven thousand sheep.
15:11. they immolated to the Lord on that day, from the best of the spoils and from the plunder that they had brought: seven hundred oxen and seven thousand rams.
And they offered unto the LORD the same time, of the spoil [which] they had brought, seven hundred oxen and seven thousand sheep:

15:11 и принесли в день тот жертву Господу из добычи, которую привели, из крупного скота семьсот и из мелкого семь тысяч;
15:11
καὶ και and; even
ἔθυσεν θυω immolate; sacrifice
τῷ ο the
κυρίῳ κυριος lord; master
ἐν εν in
ἐκείνῃ εκεινος that
τῇ ο the
ἡμέρᾳ ημερα day
ἀπὸ απο from; away
τῶν ο the
σκύλων σκυλον spoil
ὧν ος who; what
ἤνεγκαν φερω carry; bring
μόσχους μοσχος calf
ἑπτακοσίους επτακοσιοι and; even
πρόβατα προβατον sheep
ἑπτακισχίλια επτακισχιλιοι seven thousand
15:11
וַ wa וְ and
יִּזְבְּח֤וּ yyizbᵊḥˈû זבח slaughter
לַ la לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
מִן־ min- מִן from
הַ ha הַ the
שָּׁלָ֖ל ššālˌāl שָׁלָל plunder
הֵבִ֑יאוּ hēvˈîʔû בוא come
בָּקָר֙ bāqˌār בָּקָר cattle
שְׁבַ֣ע šᵊvˈaʕ שֶׁבַע seven
מֵאֹ֔ות mēʔˈôṯ מֵאָה hundred
וְ wᵊ וְ and
צֹ֖אן ṣˌōn צֹאן cattle
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
אֲלָפִֽים׃ ʔᵃlāfˈîm אֶלֶף thousand
15:11. immolaverunt Domino in die illa de manubiis et praeda quam adduxerant boves septingentos et arietes septem milia
They sacrificed to the Lord in that day of the spoils, and of the prey, that they had brought, seven hundred oxen, and seven thousand rams.
15:11. And they offered unto the LORD the same time, of the spoil [which] they had brought, seven hundred oxen and seven thousand sheep.
15:11. they immolated to the Lord on that day, from the best of the spoils and from the plunder that they had brought: seven hundred oxen and seven thousand rams.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:11: The spoil which they had brought - The spoil which they had taken from Zerah and his auxiliaries, Ch2 14:14, Ch2 14:15.
2 Chronicles 15:12
Albert Barnes: Notes on the Bible - 1834
15:11: The pRev_alence of the number "seven" in the religious system of the Jews has been noticed often. Seven bullocks and seven rams were a common offering Num 29:32; Ch1 15:26; Ch2 29:21; Job 42:8; Eze 14:23. At the larger sacrifices, however, it is seldom that we find the number seven at all prominent (compare Ch2 30:24; Ch2 35:7-9; Kg1 8:63).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:11: offered: Ch2 14:13-15; Num 31:28, Num 31:29, Num 31:50; Sa1 15:15, Sa1 15:21; Ch1 26:26, Ch1 26:27
the same time: Heb. in that day
seven hundred: Ch2 1:6, Ch2 7:5
Geneva 1599
And they offered unto the LORD the same time, of the (f) spoil [which] they had brought, seven hundred oxen and seven thousand sheep.
(f) Which they had taken of the Ethiopians.
John Gill
And they offered unto the Lord the same time,.... The Targum adds, on the feast of weeks, or Pentecost: of the spoil which they had brought; from the camp of the Ethiopians, and the cities of the Philistines:
seven hundred oxen and seven thousand sheep; partly for burnt offerings, and partly for peace offerings, by way of thankfulness to the Lord for the victory he had given them, and for a feast at the making of the following covenant with him.
15:1215:12: Եւ եդ ուխտ՝ ընտրել զՏէր Աստուած հարցն իւրեանց յամենայն սրտէ, եւ յամենայն անձնէ[4575]. [4575] Ոմանք. Եւ եդ ուխտ խնդրել զՏէր Աստուած... եւ ՚ի բոլոր անձնէ։
12 Նա ուխտ դրեց, որ իրենց Տէր Աստծուն պէտք է պաշտեն ամբողջ սրտով եւ ամբողջ հոգով:
12 Եւ ուխտ ըրին, որ իրենց հայրերուն Տէր Աստուածը բոլոր սրտով ու բոլոր հոգիով փնտռեն
Եւ [176]եդ ուխտ` խնդրել զՏէր Աստուած հարցն իւրեանց յամենայն սրտէ եւ յամենայն անձնէ:

15:12: Եւ եդ ուխտ՝ ընտրել զՏէր Աստուած հարցն իւրեանց յամենայն սրտէ, եւ յամենայն անձնէ[4575].
[4575] Ոմանք. Եւ եդ ուխտ խնդրել զՏէր Աստուած... եւ ՚ի բոլոր անձնէ։
12 Նա ուխտ դրեց, որ իրենց Տէր Աստծուն պէտք է պաշտեն ամբողջ սրտով եւ ամբողջ հոգով:
12 Եւ ուխտ ըրին, որ իրենց հայրերուն Տէր Աստուածը բոլոր սրտով ու բոլոր հոգիով փնտռեն
zohrab-1805▾ eastern-1994▾ western am▾
15:1215:12 и вступили в завет, чтобы взыскать Господа Бога отцов своих от всего сердца своего и от всей души своей;
15:12 καὶ και and; even διῆλθεν διερχομαι pass through; spread ἐν εν in διαθήκῃ διαθηκη covenant ζητῆσαι ζητεω seek; desire κύριον κυριος lord; master θεὸν θεος God τῶν ο the πατέρων πατηρ father αὐτῶν αυτος he; him ἐξ εκ from; out of ὅλης ολος whole; wholly τῆς ο the καρδίας καρδια heart καὶ και and; even ἐξ εκ from; out of ὅλης ολος whole; wholly τῆς ο the ψυχῆς ψυχη soul
15:12 וַ wa וְ and יָּבֹ֣אוּ yyāvˈōʔû בוא come בַ va בְּ in † הַ the בְּרִ֔ית bbᵊrˈîṯ בְּרִית covenant לִ li לְ to דְרֹ֕ושׁ ḏᵊrˈôš דרשׁ inquire אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) אֲבֹותֵיהֶ֑ם ʔᵃvôṯêhˈem אָב father בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לְבָבָ֖ם lᵊvāvˌām לֵבָב heart וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole נַפְשָֽׁם׃ nafšˈām נֶפֶשׁ soul
15:12. et intravit ex more ad corroborandum foedus ut quaererent Dominum Deum patrum suorum in toto corde et in tota anima suaAnd he went in to confirm as usual the covenant, that they should seek the Lord the God of their fathers with all their heart, and with all their soul.
12. And they entered into the covenant to seek the LORD, the God of their fathers, with all their heart and with all their soul;
15:12. And they entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul;
15:12. And he entered, according to custom, in order to confirm the covenant, so that they would seek the Lord, the God of their fathers, with their whole heart and with their whole soul.
And they entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul:

15:12 и вступили в завет, чтобы взыскать Господа Бога отцов своих от всего сердца своего и от всей души своей;
15:12
καὶ και and; even
διῆλθεν διερχομαι pass through; spread
ἐν εν in
διαθήκῃ διαθηκη covenant
ζητῆσαι ζητεω seek; desire
κύριον κυριος lord; master
θεὸν θεος God
τῶν ο the
πατέρων πατηρ father
αὐτῶν αυτος he; him
ἐξ εκ from; out of
ὅλης ολος whole; wholly
τῆς ο the
καρδίας καρδια heart
καὶ και and; even
ἐξ εκ from; out of
ὅλης ολος whole; wholly
τῆς ο the
ψυχῆς ψυχη soul
15:12
וַ wa וְ and
יָּבֹ֣אוּ yyāvˈōʔû בוא come
בַ va בְּ in
הַ the
בְּרִ֔ית bbᵊrˈîṯ בְּרִית covenant
לִ li לְ to
דְרֹ֕ושׁ ḏᵊrˈôš דרשׁ inquire
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
אֲבֹותֵיהֶ֑ם ʔᵃvôṯêhˈem אָב father
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
לְבָבָ֖ם lᵊvāvˌām לֵבָב heart
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
נַפְשָֽׁם׃ nafšˈām נֶפֶשׁ soul
15:12. et intravit ex more ad corroborandum foedus ut quaererent Dominum Deum patrum suorum in toto corde et in tota anima sua
And he went in to confirm as usual the covenant, that they should seek the Lord the God of their fathers with all their heart, and with all their soul.
15:12. And they entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul;
15:12. And he entered, according to custom, in order to confirm the covenant, so that they would seek the Lord, the God of their fathers, with their whole heart and with their whole soul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:12: They entered into a covenant - The covenant consisted of two parts:
1. We will seek the God of our fathers with all our heart, and with all our soul.
2. Whosoever, great or small, man or woman, will not worship the true God, and serve him alone, shall be put to death. Thus no toleration was given to idolatry, so that it must be rooted out: and that this covenant might be properly binding, they confirmed it with an oath; and God accepted them and their services.
2 Chronicles 15:16
Albert Barnes: Notes on the Bible - 1834
15:12: Solemn renewals of the original covenant which God made with their fathers in the wilderness Exo 24:3-8 occur from time to time in the history of the Jews, following upon intervals of apostasy. This renewal in the reign of Asa is the first on record. The next falls 300 years later in the reign of Josiah. There is a third in the time of Nehemiah (see the marginal references). On such occasions, the people bound themselves by a solem oath to observe all the directions of the Law, and called down God's curse upon them if they forsook it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:12: they entered: Ch2 23:16, Ch2 29:10, Ch2 34:31, Ch2 34:32; Deu 29:1, Deu 29:12; Kg2 23:3; Neh 9:38, Neh 10:29; Jer 50:5; Co2 8:5
seek: Ch2 15:4; Deu 4:29, Deu 10:12; Kg1 8:48; Jer 29:12, Jer 29:13; Act 24:14
Carl Friedrich Keil and Franz Delitzsch

And they entered into the covenant, i.e., they renewed the covenant, bound themselves by a promise on oath (שׁבוּעה, 2Chron 15:14) to hold the covenant, viz., to worship Jahve the God of the fathers with their whole heart and soul; cf. Deut 4:29. With בּבּרית בּוא, cf. Jer 34:10.
John Gill
And they entered into a covenant,.... Asa and all his people; that is, as Piscator remarks, they went between the pieces of the calf cut asunder, for the confirmation of the covenant, see Jer 34:18,
to seek the Lord God of their fathers, with all their heart, and with all their soul; to serve and worship him most truly, sincerely, and cordially.
John Wesley
Into covenant - The matter of this covenant was nothing but what they were before obliged to. And tho' no promise could lay any higher obligation upon them, than they were already under, yet it would help to increase their sense of the obligation, and to arm them against temptations. And by joining all together in this, they strengthened the hands of each other
15:1315:13: եւ ամենայն որ ո՛չ խնդրիցէ զՏէր Աստուած Իսրայէլի՝ մեռցի, յերիտասարդէ մինչեւ ՚ի ծերն, եւ յառնէ մինչեւ ցկին։
13 Ով չէր պաշտի Իսրայէլի Տէր Աստծուն, պէտք է մեռնէր, լինի երիտասարդ թէ ծեր, տղամարդ թէ կին:
13 Եւ ով որ Իսրայէլի Տէր Աստուածը չփնտռէ, թէ՛ պզտիկ եւ թէ՛ մեծ, թէ՛ այր եւ թէ՛ կին ըլլայ՝ պիտի մեռցուի։
եւ ամենայն որ ոչ խնդրիցէ զՏէր Աստուած Իսրայելի` մեռցի յերիտասարդէ մինչեւ ի ծերն եւ յառնէ մինչեւ ցկին:

15:13: եւ ամենայն որ ո՛չ խնդրիցէ զՏէր Աստուած Իսրայէլի՝ մեռցի, յերիտասարդէ մինչեւ ՚ի ծերն, եւ յառնէ մինչեւ ցկին։
13 Ով չէր պաշտի Իսրայէլի Տէր Աստծուն, պէտք է մեռնէր, լինի երիտասարդ թէ ծեր, տղամարդ թէ կին:
13 Եւ ով որ Իսրայէլի Տէր Աստուածը չփնտռէ, թէ՛ պզտիկ եւ թէ՛ մեծ, թէ՛ այր եւ թէ՛ կին ըլլայ՝ պիտի մեռցուի։
zohrab-1805▾ eastern-1994▾ western am▾
15:1315:13 а всякий, кто не станет искать Господа Бога Израилева, должен умереть, малый ли он или большой, мужчина ли или женщина.
15:13 καὶ και and; even πᾶς πας all; every ὃς ος who; what ἐὰν εαν and if; unless μὴ μη not ἐκζητήσῃ εκζητεω seek out / thoroughly κύριον κυριος lord; master θεὸν θεος God Ισραηλ ισραηλ.1 Israel ἀποθανεῖται αποθνησκω die ἀπὸ απο from; away νεωτέρου νεος new; young ἕως εως till; until πρεσβυτέρου πρεσβυτερος senior; older ἀπὸ απο from; away ἀνδρὸς ανηρ man; husband ἕως εως till; until γυναικός γυνη woman; wife
15:13 וְ wᵊ וְ and כֹ֨ל ḵˌōl כֹּל whole אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יִדְרֹ֛שׁ yiḏrˈōš דרשׁ inquire לַ la לְ to יהוָ֥ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s) יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel יוּמָ֑ת yûmˈāṯ מות die לְ lᵊ לְ to מִן־ min- מִן from קָטֹן֙ qāṭˌōn קָטֹן small וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto גָּדֹ֔ול gāḏˈôl גָּדֹול great לְ lᵊ לְ to מֵ mē מִן from אִ֖ישׁ ʔˌîš אִישׁ man וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
15:13. si quis autem inquit non quaesierit Dominum Deum Israhel moriatur a minimo usque ad maximum a viro usque ad mulieremAnd if any one, said he, seek not the Lord the God of Israel, let him die, whether little or great, man or woman.
13. and that whosoever would not seek the LORD, the God of Israel, should be put to death, whether small or great, whether man or woman.
15:13. That whosoever would not seek the LORD God of Israel should be put to death, whether small or great, whether man or woman.
15:13. “But if anyone,” he said, “will not seek the Lord, the God of Israel, let him die, from the least even to the greatest, from man even to woman.”
That whosoever would not seek the LORD God of Israel should be put to death, whether small or great, whether man or woman:

15:13 а всякий, кто не станет искать Господа Бога Израилева, должен умереть, малый ли он или большой, мужчина ли или женщина.
15:13
καὶ και and; even
πᾶς πας all; every
ὃς ος who; what
ἐὰν εαν and if; unless
μὴ μη not
ἐκζητήσῃ εκζητεω seek out / thoroughly
κύριον κυριος lord; master
θεὸν θεος God
Ισραηλ ισραηλ.1 Israel
ἀποθανεῖται αποθνησκω die
ἀπὸ απο from; away
νεωτέρου νεος new; young
ἕως εως till; until
πρεσβυτέρου πρεσβυτερος senior; older
ἀπὸ απο from; away
ἀνδρὸς ανηρ man; husband
ἕως εως till; until
γυναικός γυνη woman; wife
15:13
וְ wᵊ וְ and
כֹ֨ל ḵˌōl כֹּל whole
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יִדְרֹ֛שׁ yiḏrˈōš דרשׁ inquire
לַ la לְ to
יהוָ֥ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s)
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
יוּמָ֑ת yûmˈāṯ מות die
לְ lᵊ לְ to
מִן־ min- מִן from
קָטֹן֙ qāṭˌōn קָטֹן small
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
גָּדֹ֔ול gāḏˈôl גָּדֹול great
לְ lᵊ לְ to
מֵ מִן from
אִ֖ישׁ ʔˌîš אִישׁ man
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
15:13. si quis autem inquit non quaesierit Dominum Deum Israhel moriatur a minimo usque ad maximum a viro usque ad mulierem
And if any one, said he, seek not the Lord the God of Israel, let him die, whether little or great, man or woman.
15:13. That whosoever would not seek the LORD God of Israel should be put to death, whether small or great, whether man or woman.
15:13. “But if anyone,” he said, “will not seek the Lord, the God of Israel, let him die, from the least even to the greatest, from man even to woman.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:13: whosoever: Exo 22:20; Deu 13:5-15, Deu 17:2-5; Kg1 18:40
whether small: Gen 19:11; Exo 12:29; Deu 29:18; Job 3:19, Job 34:19; Psa 115:13; Act 26:22; Rev 6:15, Rev 20:12
Carl Friedrich Keil and Franz Delitzsch

To attest the sincerity of their return to the Lord, they determined at the same time to punish defection from Jahve on the part of any one, without respect to age or sex, with death, according to the command in Deut 17:2-6. ליהוה דרשׁ לא, not to worship Jahve, is substantially the same as to serve other gods, Deut 17:3. This they swore aloud and solemnly, בּתרוּעה, with joyful shouting and the sound of trumpets and horns.
Geneva 1599
That (g) whosoever would not seek the LORD God of Israel should be put to death, whether small or great, whether man or woman.
(g) These were the words of their covenant, which commanded all idolaters be put to death, according to the law of God, (Deut 13:5, Deut 13:9, Deut 13:15).
John Gill
That whosoever would not seek the Lord God of Israel should be put to death,.... That obstinately refused to worship him, and served other gods, which by the law was deserving of death, Deut 17:2,
whether small or great, whether man or woman; without any regard to rank or dignity, age or sex.
15:1415:14: Եւ երդուան Տեառն մեծաձայն. եւ եղջերեաւ փողովն։
14 Նրանք բարձր ձայնով ու եղջերափող հնչեցնելով երդուեցին Տիրոջը:
14 Մեծ ձայնով եւ ցնծութեան աղաղակով ու փողերով ու շեփորներով Տէրոջը երդում ըրին։
Եւ երդուան Տեառն [177]մեծաձայն եւ եղջերեաւ փողովն:

15:14: Եւ երդուան Տեառն մեծաձայն. եւ եղջերեաւ փողովն։
14 Նրանք բարձր ձայնով ու եղջերափող հնչեցնելով երդուեցին Տիրոջը:
14 Մեծ ձայնով եւ ցնծութեան աղաղակով ու փողերով ու շեփորներով Տէրոջը երդում ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
15:1415:14 И клялись Господу громогласно и с восклицанием и при {звуке} труб и рогов.
15:14 καὶ και and; even ὤμοσαν ομνυω swear ἐν εν in τῷ ο the κυρίῳ κυριος lord; master ἐν εν in φωνῇ φωνη voice; sound μεγάλῃ μεγας great; loud καὶ και and; even ἐν εν in σάλπιγξιν σαλπιγξ trumpet καὶ και and; even ἐν εν in κερατίναις κερατινη of horn; made of horn
15:14 וַ wa וְ and יִּשָּֽׁבְעוּ֙ yyiššˈāvᵊʕû שׁבע swear לַ la לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in קֹ֥ול qˌôl קֹול sound גָּדֹ֖ול gāḏˌôl גָּדֹול great וּ û וְ and בִ vi בְּ in תְרוּעָ֑ה ṯᵊrûʕˈā תְּרוּעָה shouting וּ û וְ and בַ va בְּ in חֲצֹצְרֹ֖ות ḥᵃṣōṣᵊrˌôṯ חֲצֹצְרָה clarion וּ û וְ and בְ vᵊ בְּ in שֹׁופָרֹֽות׃ šôfārˈôṯ שֹׁופָר horn
15:14. iuraveruntque Domino voce magna in iubilo et in clangore tubae et in sonitu bucinarumAnd they swore to the Lord with a loud voice with joyful shouting, and with sound of trumpet, and sound of cornets,
14. And they sware unto the LORD with a loud voice; and with shouting, and with trumpets, and with cornets.
15:14. And they sware unto the LORD with a loud voice, and with shouting, and with trumpets, and with cornets.
15:14. And they swore to the Lord, with a great voice, in jubilation, and with the blare of trumpets, and with the sound of horns,
And they sware unto the LORD with a loud voice, and with shouting, and with trumpets, and with cornets:

15:14 И клялись Господу громогласно и с восклицанием и при {звуке} труб и рогов.
15:14
καὶ και and; even
ὤμοσαν ομνυω swear
ἐν εν in
τῷ ο the
κυρίῳ κυριος lord; master
ἐν εν in
φωνῇ φωνη voice; sound
μεγάλῃ μεγας great; loud
καὶ και and; even
ἐν εν in
σάλπιγξιν σαλπιγξ trumpet
καὶ και and; even
ἐν εν in
κερατίναις κερατινη of horn; made of horn
15:14
וַ wa וְ and
יִּשָּֽׁבְעוּ֙ yyiššˈāvᵊʕû שׁבע swear
לַ la לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
קֹ֥ול qˌôl קֹול sound
גָּדֹ֖ול gāḏˌôl גָּדֹול great
וּ û וְ and
בִ vi בְּ in
תְרוּעָ֑ה ṯᵊrûʕˈā תְּרוּעָה shouting
וּ û וְ and
בַ va בְּ in
חֲצֹצְרֹ֖ות ḥᵃṣōṣᵊrˌôṯ חֲצֹצְרָה clarion
וּ û וְ and
בְ vᵊ בְּ in
שֹׁופָרֹֽות׃ šôfārˈôṯ שֹׁופָר horn
15:14. iuraveruntque Domino voce magna in iubilo et in clangore tubae et in sonitu bucinarum
And they swore to the Lord with a loud voice with joyful shouting, and with sound of trumpet, and sound of cornets,
15:14. And they sware unto the LORD with a loud voice, and with shouting, and with trumpets, and with cornets.
15:14. And they swore to the Lord, with a great voice, in jubilation, and with the blare of trumpets, and with the sound of horns,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:14: sware: Neh 5:13, Neh 10:29
trumpets: Psa 81:1-4
John Gill
And they sware unto the Lord with a loud voice,.... As not being ashamed of the oath they took, and that there might be witnesses of it, and that it might be clear they did not equivocate in but expressed themselves in plain words:
and with shouting, and with trumpets, and with cornets; showing that the oath was not extorted from them unwillingly, but that they took it with the utmost cheerfulness, and with all the demonstrations of joy and gladness imaginable.
15:1515:15: Եւ ուրախ եղեւ ամենայն Յուդա վասն երդմանն. զի յամենայն սրտից իւրեանց երդուան, եւ ամենայն կամօք խնդրեցին զնա. եւ գտաւ նոցա, եւ հանգոյց զնոսա Տէր շուրջանակի։
15 Ամբողջ Յուդայի երկիրը ուրախացաւ երդման համար, քանզի իրենց ամբողջ սրտով երդուեցին եւ յօժարակամ պաշտեցին Նրան: Տէրը նրանց մէջ էր. Նա համատարած հանգստութիւն պարգեւեց նրանց:
15 Բոլոր Յուդան այն երդումին վրայ ուրախացաւ. քանզի իրենց բոլոր սրտովը երդում ըրին ու իրենց բոլոր կամքովը փնտռելով՝ գտան զանիկա։ Տէրը ամէն կողմանէ հանգստացուց զանոնք։
Եւ ուրախ եղեւ ամենայն Յուդա վասն երդմանն, զի յամենայն սրտից իւրեանց երդուան, եւ ամենայն կամօք խնդրեցին զնա. եւ գտաւ նոցա եւ հանգոյց զնոսա Տէր շուրջանակի:

15:15: Եւ ուրախ եղեւ ամենայն Յուդա վասն երդմանն. զի յամենայն սրտից իւրեանց երդուան, եւ ամենայն կամօք խնդրեցին զնա. եւ գտաւ նոցա, եւ հանգոյց զնոսա Տէր շուրջանակի։
15 Ամբողջ Յուդայի երկիրը ուրախացաւ երդման համար, քանզի իրենց ամբողջ սրտով երդուեցին եւ յօժարակամ պաշտեցին Նրան: Տէրը նրանց մէջ էր. Նա համատարած հանգստութիւն պարգեւեց նրանց:
15 Բոլոր Յուդան այն երդումին վրայ ուրախացաւ. քանզի իրենց բոլոր սրտովը երդում ըրին ու իրենց բոլոր կամքովը փնտռելով՝ գտան զանիկա։ Տէրը ամէն կողմանէ հանգստացուց զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
15:1515:15 И радовались все Иудеи сей клятве, потому что от всего сердца своего клялись и со всем усердием взыскали Его, и Он дал им найти Себя. И дал им Господь покой со всех сторон.
15:15 καὶ και and; even ηὐφράνθησαν ευφραινω celebrate; cheer πᾶς πας all; every Ιουδα ιουδα Iouda; Iutha περὶ περι about; around τοῦ ο the ὅρκου ορκος oath ὅτι οτι since; that ἐξ εκ from; out of ὅλης ολος whole; wholly τῆς ο the ψυχῆς ψυχη soul ὤμοσαν ομνυω swear καὶ και and; even ἐν εν in πάσῃ πας all; every θελήσει θελησις determination ἐζήτησαν ζητεω seek; desire αὐτόν αυτος he; him καὶ και and; even εὑρέθη ευρισκω find αὐτοῖς αυτος he; him καὶ και and; even κατέπαυσεν καταπαυω rest αὐτοῖς αυτος he; him κύριος κυριος lord; master κυκλόθεν κυκλοθεν circling; from all around
15:15 וַ wa וְ and יִּשְׂמְח֨וּ yyiśmᵊḥˌû שׂמח rejoice כָל־ ḵol- כֹּל whole יְהוּדָ֜ה yᵊhûḏˈā יְהוּדָה Judah עַל־ ʕal- עַל upon הַ ha הַ the שְּׁבוּעָ֗ה ššᵊvûʕˈā שְׁבוּעָה oath כִּ֤י kˈî כִּי that בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole לְבָבָם֙ lᵊvāvˌām לֵבָב heart נִשְׁבָּ֔עוּ nišbˈāʕû שׁבע swear וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole רְצֹונָ֣ם rᵊṣônˈām רָצֹון pleasure בִּקְשֻׁ֔הוּ biqšˈuhû בקשׁ seek וַ wa וְ and יִּמָּצֵ֖א yyimmāṣˌē מצא find לָהֶ֑ם lāhˈem לְ to וַ wa וְ and יָּ֧נַח yyˈānaḥ נוח settle יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH לָהֶ֖ם lāhˌem לְ to מִ mi מִן from סָּבִֽיב׃ ssāvˈîv סָבִיב surrounding
15:15. omnes qui erant in Iuda cum execratione in omni enim corde suo iuraverunt et in tota voluntate quaesierunt eum et invenerunt praestititque eis Dominus requiem per circuitumAll that were in Juda with a curse: for with all their heart they swore, and with all their will they sought him, and they found him, and the Lord gave them rest round about.
15. And all Judah rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire; and he was found of them: and the LORD gave them rest round about.
15:15. And all Judah rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire; and he was found of them: and the LORD gave them rest round about.
15:15. all who were in Judah swore with a curse. For with all their heart they swore, and with all their will they sought and found him. And the Lord granted rest on all sides to them.
And all Judah rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire; and he was found of them: and the LORD gave them rest round about:

15:15 И радовались все Иудеи сей клятве, потому что от всего сердца своего клялись и со всем усердием взыскали Его, и Он дал им найти Себя. И дал им Господь покой со всех сторон.
15:15
καὶ και and; even
ηὐφράνθησαν ευφραινω celebrate; cheer
πᾶς πας all; every
Ιουδα ιουδα Iouda; Iutha
περὶ περι about; around
τοῦ ο the
ὅρκου ορκος oath
ὅτι οτι since; that
ἐξ εκ from; out of
ὅλης ολος whole; wholly
τῆς ο the
ψυχῆς ψυχη soul
ὤμοσαν ομνυω swear
καὶ και and; even
ἐν εν in
πάσῃ πας all; every
θελήσει θελησις determination
ἐζήτησαν ζητεω seek; desire
αὐτόν αυτος he; him
καὶ και and; even
εὑρέθη ευρισκω find
αὐτοῖς αυτος he; him
καὶ και and; even
κατέπαυσεν καταπαυω rest
αὐτοῖς αυτος he; him
κύριος κυριος lord; master
κυκλόθεν κυκλοθεν circling; from all around
15:15
וַ wa וְ and
יִּשְׂמְח֨וּ yyiśmᵊḥˌû שׂמח rejoice
כָל־ ḵol- כֹּל whole
יְהוּדָ֜ה yᵊhûḏˈā יְהוּדָה Judah
עַל־ ʕal- עַל upon
הַ ha הַ the
שְּׁבוּעָ֗ה ššᵊvûʕˈā שְׁבוּעָה oath
כִּ֤י kˈî כִּי that
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
לְבָבָם֙ lᵊvāvˌām לֵבָב heart
נִשְׁבָּ֔עוּ nišbˈāʕû שׁבע swear
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
רְצֹונָ֣ם rᵊṣônˈām רָצֹון pleasure
בִּקְשֻׁ֔הוּ biqšˈuhû בקשׁ seek
וַ wa וְ and
יִּמָּצֵ֖א yyimmāṣˌē מצא find
לָהֶ֑ם lāhˈem לְ to
וַ wa וְ and
יָּ֧נַח yyˈānaḥ נוח settle
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
לָהֶ֖ם lāhˌem לְ to
מִ mi מִן from
סָּבִֽיב׃ ssāvˈîv סָבִיב surrounding
15:15. omnes qui erant in Iuda cum execratione in omni enim corde suo iuraverunt et in tota voluntate quaesierunt eum et invenerunt praestititque eis Dominus requiem per circuitum
All that were in Juda with a curse: for with all their heart they swore, and with all their will they sought him, and they found him, and the Lord gave them rest round about.
15:15. And all Judah rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire; and he was found of them: and the LORD gave them rest round about.
15:15. all who were in Judah swore with a curse. For with all their heart they swore, and with all their will they sought and found him. And the Lord granted rest on all sides to them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:15: rejoiced: Ch2 23:16-21, Ch2 29:10, Ch2 29:36; Deu 26:11; Neh 8:9; Psa 32:11, Psa 119:111; Pro 3:17; Co2 1:12
sworn: Psa 119:106
sought him: Ch2 15:2, Ch2 15:4, Ch2 15:12; Isa 26:8, Isa 45:19; Phi 1:23
and he was: Ch2 15:4
the Lord: Ch2 15:6; Jos 23:1; Job 34:29
Carl Friedrich Keil and Franz Delitzsch

This return to the Lord brought joy to all Judah, i.e., to the whole kingdom, because they had sworn with all their heart, and sought the Lord בכל־רצונם, with perfect willingness and alacrity. Therefore Jahve was found of them, and gave them rest round about. - In 2Chron 15:16-18, in conclusion, everything which still remained to be said of Asa's efforts to promote the Jahve-worship is gathered up. Even the queen-mother Maachah was deposed by him from the dignity of ruler because she had made herself an image of Asherah; yet he did not succeed in wholly removing the altars on the high places from the land, etc. These statements are also to be found in 3Kings 15:13-16, and are commented upon at that place. Only in the Chronicle we have אסא אם instead of אמּו (Kings), because there Maachah had just been named (2Chron 15:10); and to the statement as to the abolition of idolatry, ירק, crushed, is added, and in 2Chron 15:17 מיּשׂראל; while, on the other hand, after שׁלם, יהוה עם is omitted, as not being necessary to the expression of the meaning.
Geneva 1599
And all Judah rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire; and he was (h) found of them: and the LORD gave them rest round about.
(h) As long as they served him correctly, so long did he preserve and prosper them.
John Gill
And all Judah rejoiced at the oath,.... The greater part of them; for some there might be who were dissemblers:
for they had sworn with all their heart; in the sincerity and uprightness of their souls:
and sought him with their whole desire; none being more or so desirable as he:
and he was found of them: and favoured them with his presence:
and the Lord gave them rest round about; from all their enemies.
John Wesley
Rejoiced at the oath - The times of renewing our covenant with God, should be times of rejoicing. It is an honour and happiness to be in bonds with God. And the closer, the better.
15:1615:16: Եւ զՄաաքա զմայրն իւր ՚ի բա՛ց մերժեաց. վասն զի էր Աստարտեայ պաշտօնեայ. եւ խորտակեաց զկուռսն, եւ այրեաց ՚ի հեղեղատին Կեդրոնի։
16 Ասան իր մօրը[31]՝ Մաաքային հեռացրեց, քանզի սա Աստարտի քրմուհի էր, ու խորտակելով կուռքերը՝ այրեց դրանք Կեդրոնի հեղեղատում:[31] 31. Մօր մօրը:
16 Ասա թագաւորը իր մայրը*՝ Մաաքան ալ տիկնութենէ հանեց, վասն զի անիկա Աստարովթի կուռք շիներ էր։ Ասա անոր կուռքն ալ կոտրտեց ու փշրեց ու Կեդրոն հեղեղատին մէջ այրեց։
Եւ զՄաաքա զմայրն իւր ի բաց մերժեաց[178], վասն զի էր Աստարտեայ պաշտօնեայ. եւ խորտակեաց զկուռսն եւ այրեաց ի հեղեղատին Կեդրոնի:

15:16: Եւ զՄաաքա զմայրն իւր ՚ի բա՛ց մերժեաց. վասն զի էր Աստարտեայ պաշտօնեայ. եւ խորտակեաց զկուռսն, եւ այրեաց ՚ի հեղեղատին Կեդրոնի։
16 Ասան իր մօրը[31]՝ Մաաքային հեռացրեց, քանզի սա Աստարտի քրմուհի էր, ու խորտակելով կուռքերը՝ այրեց դրանք Կեդրոնի հեղեղատում:
[31] 31. Մօր մօրը:
16 Ասա թագաւորը իր մայրը*՝ Մաաքան ալ տիկնութենէ հանեց, վասն զի անիկա Աստարովթի կուռք շիներ էր։ Ասա անոր կուռքն ալ կոտրտեց ու փշրեց ու Կեդրոն հեղեղատին մէջ այրեց։
zohrab-1805▾ eastern-1994▾ western am▾
15:1615:16 И Мааху, мать свою, царь Аса лишил царского достоинства за то, что она сделала истукан для дубравы. И ниспроверг Аса истукан ее, и изрубил в куски, и сжег на долине Кедрона.
15:16 καὶ και and; even τὴν ο the Μααχα μααχα the μητέρα μητηρ mother αὐτοῦ αυτος he; him μετέστησεν μεθιστημι stand aside; remove τοῦ ο the μὴ μη not εἶναι ειμι be τῇ ο the Ἀστάρτῃ ασταρτη employed; minister καὶ και and; even κατέκοψεν κατακοπτω cut down / up τὸ ο the εἴδωλον ειδωλον idol καὶ και and; even κατέκαυσεν κατακαιω burn up ἐν εν in χειμάρρῳ χειμαρρους Kedrōn; Kethron
15:16 וְ wᵊ וְ and גַֽם־ ḡˈam- גַּם even מַעֲכָ֞ה maʕᵃḵˈā מַעֲכָה Maacah אֵ֣ם׀ ʔˈēm אֵם mother אָסָ֣א ʔāsˈā אָסָא Asa הַ ha הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king הֱסִירָהּ֙ hᵉsîrˌāh סור turn aside מִ mi מִן from גְּבִירָ֔ה ggᵊvîrˈā גְּבִירָה mistress אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשְׂתָ֥ה ʕāśᵊṯˌā עשׂה make לַ la לְ to אֲשֵׁרָ֖ה ʔᵃšērˌā אֲשֵׁרָה asherah מִפְלָ֑צֶת miflˈāṣeṯ מִפְלֶצֶת idol וַ wa וְ and יִּכְרֹ֤ת yyiḵrˈōṯ כרת cut אָסָא֙ ʔāsˌā אָסָא Asa אֶת־ ʔeṯ- אֵת [object marker] מִפְלַצְתָּ֔הּ miflaṣtˈāh מִפְלֶצֶת idol וַ wa וְ and יָּ֕דֶק yyˈāḏeq דקק crush וַ wa וְ and יִּשְׂרֹ֖ף yyiśrˌōf שׂרף burn בְּ bᵊ בְּ in נַ֥חַל nˌaḥal נַחַל wadi קִדְרֹֽון׃ qiḏrˈôn קִדְרֹון Kidron
15:16. sed et Maacham matrem Asa regis ex augusto deposuit imperio eo quod fecisset in luco simulacrum Priapi quod omne contrivit et in frusta comminuens conbusit in torrente CedronMoreover Maacha the mother of king Asa he deposed from the royal authority, because she had made in a grove an idol of Priapus: and he entirely destroyed it, and breaking it into pieces, burnt it at the torrent Cedron.
16. And also Maacah the mother of Asa the king, he removed her from being queen, because she had made an abominable image for an Asherah; and Asa cut down her image, and made dust of it, and burnt it at the brook Kidron.
15:16. And also [concerning] Maachah the mother of Asa the king, he removed her from [being] queen, because she had made an idol in a grove: and Asa cut down her idol, and stamped [it], and burnt [it] at the brook Kidron.
15:16. Then too, Maacah, the mother of king Asa, he deposed from the august authority, because she had made an idol of Priapus within a sacred grove. And he entirely crushed it, breaking it into pieces, and he burned it at the torrent Kidron.
And also [concerning] Maachah the mother of Asa the king, he removed her from [being] queen, because she had made an idol in a grove: and Asa cut down her idol, and stamped [it], and burnt [it] at the brook Kidron:

15:16 И Мааху, мать свою, царь Аса лишил царского достоинства за то, что она сделала истукан для дубравы. И ниспроверг Аса истукан ее, и изрубил в куски, и сжег на долине Кедрона.
15:16
καὶ και and; even
τὴν ο the
Μααχα μααχα the
μητέρα μητηρ mother
αὐτοῦ αυτος he; him
μετέστησεν μεθιστημι stand aside; remove
τοῦ ο the
μὴ μη not
εἶναι ειμι be
τῇ ο the
Ἀστάρτῃ ασταρτη employed; minister
καὶ και and; even
κατέκοψεν κατακοπτω cut down / up
τὸ ο the
εἴδωλον ειδωλον idol
καὶ και and; even
κατέκαυσεν κατακαιω burn up
ἐν εν in
χειμάρρῳ χειμαρρους Kedrōn; Kethron
15:16
וְ wᵊ וְ and
גַֽם־ ḡˈam- גַּם even
מַעֲכָ֞ה maʕᵃḵˈā מַעֲכָה Maacah
אֵ֣ם׀ ʔˈēm אֵם mother
אָסָ֣א ʔāsˈā אָסָא Asa
הַ ha הַ the
מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king
הֱסִירָהּ֙ hᵉsîrˌāh סור turn aside
מִ mi מִן from
גְּבִירָ֔ה ggᵊvîrˈā גְּבִירָה mistress
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשְׂתָ֥ה ʕāśᵊṯˌā עשׂה make
לַ la לְ to
אֲשֵׁרָ֖ה ʔᵃšērˌā אֲשֵׁרָה asherah
מִפְלָ֑צֶת miflˈāṣeṯ מִפְלֶצֶת idol
וַ wa וְ and
יִּכְרֹ֤ת yyiḵrˈōṯ כרת cut
אָסָא֙ ʔāsˌā אָסָא Asa
אֶת־ ʔeṯ- אֵת [object marker]
מִפְלַצְתָּ֔הּ miflaṣtˈāh מִפְלֶצֶת idol
וַ wa וְ and
יָּ֕דֶק yyˈāḏeq דקק crush
וַ wa וְ and
יִּשְׂרֹ֖ף yyiśrˌōf שׂרף burn
בְּ bᵊ בְּ in
נַ֥חַל nˌaḥal נַחַל wadi
קִדְרֹֽון׃ qiḏrˈôn קִדְרֹון Kidron
15:16. sed et Maacham matrem Asa regis ex augusto deposuit imperio eo quod fecisset in luco simulacrum Priapi quod omne contrivit et in frusta comminuens conbusit in torrente Cedron
Moreover Maacha the mother of king Asa he deposed from the royal authority, because she had made in a grove an idol of Priapus: and he entirely destroyed it, and breaking it into pieces, burnt it at the torrent Cedron.
15:16. And also [concerning] Maachah the mother of Asa the king, he removed her from [being] queen, because she had made an idol in a grove: and Asa cut down her idol, and stamped [it], and burnt [it] at the brook Kidron.
15:16. Then too, Maacah, the mother of king Asa, he deposed from the august authority, because she had made an idol of Priapus within a sacred grove. And he entirely crushed it, breaking it into pieces, and he burned it at the torrent Kidron.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-18: напротив, повторяют 3: Цар XV:13–15. О высотах, отмененных и неотмененных Асой, см. замеч. к 2: Пар XIV:2; сн. Толковая Библия, II, стран. 477.
Adam Clarke: Commentary on the Bible - 1831
15:16: Concerning Maachah - See the matter fully explained in the note on Kg1 15:13 (note).
The Jews imagine that Maachah repented, and her name became changed into Michaiah, daughter of Uriel of Gibeah; and that this was done that there might be no mention of her former name, lest it should be a reproach to her: but we have already seen another gloss on this name. See on Ch2 11:20 (note).
2 Chronicles 15:17
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:16: Maachah: Kg1 15:13-24
the mother: that is, grandmother, Kg1 15:2, Kg1 15:10
he removed: Ch2 14:3-5; Exo 32:27, Exo 32:28; Deu 13:6-8, Deu 33:9; Zac 13:3; Mar 3:21, Mar 3:31-35; Co2 5:16
idol: Heb. horror
cut down: Ch2 14:3-5, Ch2 34:7; Exo 32:20; Lev 26:30; Deu 7:5, Deu 7:25, Deu 7:26, Deu 9:21; Kg1 15:14-24; Kg2 23:6, Kg2 23:12, Kg2 23:15
Geneva 1599
And also [concerning] Maachah the (i) mother of Asa the king, he removed her from [being] queen, because she had made an idol in a grove: and Asa cut down her idol, and stamped [it], and burnt [it] at the brook Kidron.
(i) Or grandmother, and in this he showed that he lacked zeal, for she should have died both by the covenant, as (2Chron 15:13) and by the law of God, but he gave place to foolish pity and would also seem after a sort to satisfy the law.
John Gill
And also concerning Maachah the mother of Asa the king,.... Or rather his grandmother, 3Kings 15:10,
he removed her from being queen; the Septuagint version is, "that she should not minister to Astarte"; which was the goddess of the Zidonians; of this and the two next verses; see Gill on 3Kings 15:13, 3Kings 15:14, 3Kings 15:15.
15:1715:17: Սակայն զբարձունսն ո՛չ բարձին, եւ տակաւին եւս կա՛յր ՚ի Յուդայ եւ յԻսրայէլ. բայց սիրտն Ասայի եղեւ լի՛ զամենայն աւուրս կենաց իւրոց։
17 Բարձրադիր մեհեանները, սակայն, չվերացուեցին. դրանք տակաւին կային Յուդայի երկրում ու Իսրայէլում, թէեւ Ասայի սիրտն իր կեանքի բոլոր օրերին լի էր Աստուծով:
17 Բայց բարձր տեղերը Իսրայէլէն չվերցուեցան. սակայն Ասային սիրտը իր կեանքին բոլոր օրերուն մէջ ուղիղ էր։
Սակայն [179]զբարձունսն ոչ բարձին, եւ տակաւին եւս կայր ի Յուդա եւ յԻսրայէլ``. բայց սիրտն Ասայի եղեւ [180]լի զամենայն աւուրս կենաց իւրոց:

15:17: Սակայն զբարձունսն ո՛չ բարձին, եւ տակաւին եւս կա՛յր ՚ի Յուդայ եւ յԻսրայէլ. բայց սիրտն Ասայի եղեւ լի՛ զամենայն աւուրս կենաց իւրոց։
17 Բարձրադիր մեհեանները, սակայն, չվերացուեցին. դրանք տակաւին կային Յուդայի երկրում ու Իսրայէլում, թէեւ Ասայի սիրտն իր կեանքի բոլոր օրերին լի էր Աստուծով:
17 Բայց բարձր տեղերը Իսրայէլէն չվերցուեցան. սակայն Ասային սիրտը իր կեանքին բոլոր օրերուն մէջ ուղիղ էր։
zohrab-1805▾ eastern-1994▾ western am▾
15:1715:17 Хотя высоты не были отменены у Израиля, но сердце Асы было вполне предано {Господу} во все дни его.
15:17 πλὴν πλην besides; only τὰ ο the ὑψηλὰ υψηλος high; lofty οὐκ ου not ἀπέστησαν αφιστημι distance; keep distance ἔτι ετι yet; still ὑπῆρχεν υπαρχω happen to be; belong ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel ἀλλ᾿ αλλα but ἢ η or; than καρδία καρδια heart Ασα ασα Asa ἐγένετο γινομαι happen; become πλήρης πληρης full πάσας πας all; every τὰς ο the ἡμέρας ημερα day αὐτοῦ αυτος he; him
15:17 וְ wᵊ וְ and הַ֨ hˌa הַ the בָּמֹ֔ות bbāmˈôṯ בָּמָה high place לֹא־ lō- לֹא not סָ֖רוּ sˌārû סור turn aside מִ mi מִן from יִּשְׂרָאֵ֑ל yyiśrāʔˈēl יִשְׂרָאֵל Israel רַ֧ק rˈaq רַק only לְבַב־ lᵊvav- לֵבָב heart אָסָ֛א ʔāsˈā אָסָא Asa הָיָ֥ה hāyˌā היה be שָׁלֵ֖ם šālˌēm שָׁלֵם complete כָּל־ kol- כֹּל whole יָמָֽיו׃ yāmˈāʸw יֹום day
15:17. excelsa autem derelicta sunt in Israhel attamen cor Asa erat perfectum cunctis diebus eiusBut high places were left in Israel: nevertheless the heart of Asa was perfect all his days.
17. But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days.
15:17. But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days.
15:17. But some high places were left in Israel. Even so, the heart of Asa was perfect during all his days.
But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days:

15:17 Хотя высоты не были отменены у Израиля, но сердце Асы было вполне предано {Господу} во все дни его.
15:17
πλὴν πλην besides; only
τὰ ο the
ὑψηλὰ υψηλος high; lofty
οὐκ ου not
ἀπέστησαν αφιστημι distance; keep distance
ἔτι ετι yet; still
ὑπῆρχεν υπαρχω happen to be; belong
ἐν εν in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
ἀλλ᾿ αλλα but
η or; than
καρδία καρδια heart
Ασα ασα Asa
ἐγένετο γινομαι happen; become
πλήρης πληρης full
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
αὐτοῦ αυτος he; him
15:17
וְ wᵊ וְ and
הַ֨ hˌa הַ the
בָּמֹ֔ות bbāmˈôṯ בָּמָה high place
לֹא־ lō- לֹא not
סָ֖רוּ sˌārû סור turn aside
מִ mi מִן from
יִּשְׂרָאֵ֑ל yyiśrāʔˈēl יִשְׂרָאֵל Israel
רַ֧ק rˈaq רַק only
לְבַב־ lᵊvav- לֵבָב heart
אָסָ֛א ʔāsˈā אָסָא Asa
הָיָ֥ה hāyˌā היה be
שָׁלֵ֖ם šālˌēm שָׁלֵם complete
כָּל־ kol- כֹּל whole
יָמָֽיו׃ yāmˈāʸw יֹום day
15:17. excelsa autem derelicta sunt in Israhel attamen cor Asa erat perfectum cunctis diebus eius
But high places were left in Israel: nevertheless the heart of Asa was perfect all his days.
15:17. But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days.
15:17. But some high places were left in Israel. Even so, the heart of Asa was perfect during all his days.
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Adam Clarke: Commentary on the Bible - 1831
15:17: The high places were not taken away - He had totally suppressed or destroyed the idolatry; but some of the places, buildings, or altars, he permitted to remain.
2 Chronicles 15:18
Albert Barnes: Notes on the Bible - 1834
15:17: Comparing this verse with marginal references, it would seem that in Ch2 14:3, Ch2 14:5 the intention and endeavors of the monarch are in the writer's mind, while here he is speaking of the practice of the people. However earnestly the most pious monarchs sought to root out the high-place worship, they failed of complete success. Compare a similar discrepancy, to be similarly explained, in the history of Jehoshaphat Ch2 17:6; Ch2 20:33.
The heart of Asa was perfect all his days - Not that Asa was sinless (see Ch2 16:2-10, Ch2 16:12); but that he was free from the sin of idolatry, and continued faithful to Yahweh all his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:17: the high places: Ch2 14:3-5; Deu 12:13, Deu 12:14; Kg1 3:2-4, Kg1 22:43; Kg2 12:3, Kg2 14:4
the heart of Asa: Ch2 16:7-12; Kg1 11:4
Geneva 1599
But the high places were not (k) taken away out of (l) Israel: nevertheless the heart of Asa was (m) perfect all his days.
(k) Which was partly because of lack of zeal on his part, partly through the negligence of his officers and partly by the superstition of the people that all were not taken away.
(l) Because God was called the God of Israel, by reason of his promise to Jacob, therefore Israel is sometimes taken for Judah, because Judah was his chief people.
(m) In respect to his predecessors.
15:1815:18: Եւ տարաւ ՚ի ներքս զսրբութիւնսն Դաւթի հօր իւրոյ, եւ զսրբութիւնս Տեառն Աստուծոյ, արծաթ, եւ ոսկի, եւ սպասս։
18 Նա ներս տարաւ իր նախահայր Դաւթի սրբութիւնները եւ Տէր Աստծու սրբութիւնները՝ արծաթ, ոսկի ու սպասք:
18 Իր հօրն ու իր նուիրած բաները, արծաթն ու ոսկին ու անօթները, Աստուծոյ տունը տարաւ։
Եւ տարաւ ի ներքս զսրբութիւնսն [181]Դաւթի հօր իւրոյ, եւ զսրբութիւնս Տեառն`` Աստուծոյ, արծաթ եւ ոսկի եւ սպասս:

15:18: Եւ տարաւ ՚ի ներքս զսրբութիւնսն Դաւթի հօր իւրոյ, եւ զսրբութիւնս Տեառն Աստուծոյ, արծաթ, եւ ոսկի, եւ սպասս։
18 Նա ներս տարաւ իր նախահայր Դաւթի սրբութիւնները եւ Տէր Աստծու սրբութիւնները՝ արծաթ, ոսկի ու սպասք:
18 Իր հօրն ու իր նուիրած բաները, արծաթն ու ոսկին ու անօթները, Աստուծոյ տունը տարաւ։
zohrab-1805▾ eastern-1994▾ western am▾
15:1815:18 И внес он посвященное отцом его и свое посвящение в дом Божий, серебро и золото и сосуды.
15:18 καὶ και and; even εἰσήνεγκεν εισφερω bring in τὰ ο the ἅγια αγιος holy Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the ἅγια αγιος holy οἴκου οικος home; household κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἀργύριον αργυριον silver piece; money καὶ και and; even χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even σκεύη σκευος vessel; jar
15:18 וַ wa וְ and יָּבֵ֞א yyāvˈē בוא come אֶת־ ʔeṯ- אֵת [object marker] קָדְשֵׁ֥י qoḏšˌê קֹדֶשׁ holiness אָבִ֛יו ʔāvˈiʸw אָב father וְ wᵊ וְ and קָֽדָשָׁ֖יו qˈoḏāšˌāʸw קֹדֶשׁ holiness בֵּ֣ית bˈêṯ בַּיִת house הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) כֶּ֥סֶף kˌesef כֶּסֶף silver וְ wᵊ וְ and זָהָ֖ב zāhˌāv זָהָב gold וְ wᵊ וְ and כֵלִֽים׃ ḵēlˈîm כְּלִי tool
15:18. ea quae voverat pater suus et ipse intulit in domum Domini argentum et aurum vasorumque diversam supellectilemAnd the things which his father had vowed, and he himself had vowed, he brought into the house of the Lord, gold and silver, and vessels of divers uses.
18. And he brought into the house of God the things that his father had dedicated, and that he himself had dedicated, silver, and gold, and vessels.
15:18. And he brought into the house of God the things that his father had dedicated, and that he himself had dedicated, silver, and gold, and vessels.
15:18. And whatever his father or he himself had vowed, he brought into the house of the Lord: silver and gold, and vessels for various uses.
And he brought into the house of God the things that his father had dedicated, and that he himself had dedicated, silver, and gold, and vessels:

15:18 И внес он посвященное отцом его и свое посвящение в дом Божий, серебро и золото и сосуды.
15:18
καὶ και and; even
εἰσήνεγκεν εισφερω bring in
τὰ ο the
ἅγια αγιος holy
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
ἅγια αγιος holy
οἴκου οικος home; household
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ἀργύριον αργυριον silver piece; money
καὶ και and; even
χρυσίον χρυσιον gold piece; gold leaf
καὶ και and; even
σκεύη σκευος vessel; jar
15:18
וַ wa וְ and
יָּבֵ֞א yyāvˈē בוא come
אֶת־ ʔeṯ- אֵת [object marker]
קָדְשֵׁ֥י qoḏšˌê קֹדֶשׁ holiness
אָבִ֛יו ʔāvˈiʸw אָב father
וְ wᵊ וְ and
קָֽדָשָׁ֖יו qˈoḏāšˌāʸw קֹדֶשׁ holiness
בֵּ֣ית bˈêṯ בַּיִת house
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
כֶּ֥סֶף kˌesef כֶּסֶף silver
וְ wᵊ וְ and
זָהָ֖ב zāhˌāv זָהָב gold
וְ wᵊ וְ and
כֵלִֽים׃ ḵēlˈîm כְּלִי tool
15:18. ea quae voverat pater suus et ipse intulit in domum Domini argentum et aurum vasorumque diversam supellectilem
And the things which his father had vowed, and he himself had vowed, he brought into the house of the Lord, gold and silver, and vessels of divers uses.
15:18. And he brought into the house of God the things that his father had dedicated, and that he himself had dedicated, silver, and gold, and vessels.
15:18. And whatever his father or he himself had vowed, he brought into the house of the Lord: silver and gold, and vessels for various uses.
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Adam Clarke: Commentary on the Bible - 1831
15:18: The things that his father had dedicated - As it was a custom to dedicate a part of the spoils taken from an enemy to the service and honor of God, it is natural to suppose that Abijah, having so signally overthrown Jeroboam, (Ch2 13:15-19), had dedicated a part of the spoils to the Lord; but they had not been brought into the temple till this time.
Silver, and gold, and vessels - The word כלים kelim, which we translate vessels, signifies instruments, utensils, ornaments, etc.
2 Chronicles 15:19
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:18: brought: Kg1 7:51, Kg1 15:14, Kg1 15:15; Ch1 26:20-26
Robert Jamieson, A. R. Fausset and David Brown
the things that his father had dedicated--probably part of the booty obtained by his signal victory over Jeroboam, but which, though dedicated, had hitherto been unrepresented.
and that he himself had dedicated--of the booty taken from the Ethiopians. Both of these were now deposited in the temple as votive offerings to Him whose right hand and holy arm had given them the victory.
15:1915:19: Եւ պատերազմ ո՛չ գոյր նմա, մինչեւ յերեսներորդ եւ հինգերորդ ամ թագաւորութեանն Ասայի[4576]։[4576] Ոմանք. Յերեսներորդի եւ հինգերորդի ամի թա՛՛։
19 Պատերազմ չեղաւ մինչեւ Ասայի թագաւորութեան երեսունհինգերորդ տարին:
19 Մինչեւ Ասային թագաւորութեան երեսունըհինգերորդ տարին պատերազմ չեղաւ։
Եւ պատերազմ ոչ գոյր [182]նմա մինչեւ յերեսներորդ եւ հինգերորդ ամ թագաւորութեանն Ասայի:

15:19: Եւ պատերազմ ո՛չ գոյր նմա, մինչեւ յերեսներորդ եւ հինգերորդ ամ թագաւորութեանն Ասայի[4576]։
[4576] Ոմանք. Յերեսներորդի եւ հինգերորդի ամի թա՛՛։
19 Պատերազմ չեղաւ մինչեւ Ասայի թագաւորութեան երեսունհինգերորդ տարին:
19 Մինչեւ Ասային թագաւորութեան երեսունըհինգերորդ տարին պատերազմ չեղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
15:1915:19 И не было войны до тридцать пятого года царствования Асы.
15:19 καὶ και and; even πόλεμος πολεμος battle οὐκ ου not ἦν ειμι be μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἕως εως till; until τοῦ ο the πέμπτου πεμπτος fifth καὶ και and; even τριακοστοῦ τριακοστος year τῆς ο the βασιλείας βασιλεια realm; kingdom Ασα ασα Asa
15:19 וּ û וְ and מִלְחָמָ֖ה milḥāmˌā מִלְחָמָה war לֹ֣א lˈō לֹא not הָיָ֑תָה hāyˈāṯā היה be עַ֛ד ʕˈaḏ עַד unto שְׁנַת־ šᵊnaṯ- שָׁנָה year שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three וְ wᵊ וְ and חָמֵ֖שׁ ḥāmˌēš חָמֵשׁ five לְ lᵊ לְ to מַלְכ֥וּת malᵊḵˌûṯ מַלְכוּת kingship אָסָֽא׃ ס ʔāsˈā . s אָסָא Asa
15:19. bellum vero non fuit usque ad tricesimum quintum annum regni AsaAnd there was no war unto the five and thirtieth year of the kingdom of Asa.
19. And there was no more war unto the five and thirtieth year of the reign of Asa.
15:19. And there was no [more] war unto the five and thirtieth year of the reign of Asa.
15:19. Truly, there was no war, until the thirty-fifth year of the kingdom of Asa.
And there was no [more] war unto the five and thirtieth year of the reign of Asa:

15:19 И не было войны до тридцать пятого года царствования Асы.
15:19
καὶ και and; even
πόλεμος πολεμος battle
οὐκ ου not
ἦν ειμι be
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἕως εως till; until
τοῦ ο the
πέμπτου πεμπτος fifth
καὶ και and; even
τριακοστοῦ τριακοστος year
τῆς ο the
βασιλείας βασιλεια realm; kingdom
Ασα ασα Asa
15:19
וּ û וְ and
מִלְחָמָ֖ה milḥāmˌā מִלְחָמָה war
לֹ֣א lˈō לֹא not
הָיָ֑תָה hāyˈāṯā היה be
עַ֛ד ʕˈaḏ עַד unto
שְׁנַת־ šᵊnaṯ- שָׁנָה year
שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three
וְ wᵊ וְ and
חָמֵ֖שׁ ḥāmˌēš חָמֵשׁ five
לְ lᵊ לְ to
מַלְכ֥וּת malᵊḵˌûṯ מַלְכוּת kingship
אָסָֽא׃ ס ʔāsˈā . s אָסָא Asa
15:19. bellum vero non fuit usque ad tricesimum quintum annum regni Asa
And there was no war unto the five and thirtieth year of the kingdom of Asa.
15:19. And there was no [more] war unto the five and thirtieth year of the reign of Asa.
15:19. Truly, there was no war, until the thirty-fifth year of the kingdom of Asa.
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Adam Clarke: Commentary on the Bible - 1831
15:19: The five and thirtieth year of the reign of Asa - Archbishop Usher thinks that this should be counted from the separation of the kingdom, and that this fell on the fifteenth year of Asa's reign. To settle in every respect these chronologies is a most difficult undertaking; and the difficulty does not belong to the sacred books alone, all other chronological tables of all the nations in the world, are in the same predicament. With those of our own history I have often been puzzled, even while I had access to all the archives of the nation. Probably we should read here the five and twentieth year. See the note on Kg1 15:16.
Albert Barnes: Notes on the Bible - 1834
15:19: The five and thirtieth year of the reign of Asa - This cannot be reconciled with the chronqlogy of Kings Kg1 16:8 : and the suggestion in the marg. implies the adoption of a mode of marking time unknown either to himself or any other Scriptural writer. It is supposed that the figures here and in Ch2 16:1 are corrupt, and that in both verses "twentieth" should replace "thirtieth." The attack of Baasha would then have been made in the last year of Asa's reign; and ten years of peace would have followed Asa's victory over Zerah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:19: am 3063-3073, bc 941-931
five and thirtieth: Ch2 16:1; Kg1 15:16, Kg1 15:17, Kg1 15:31, Kg1 15:33
Carl Friedrich Keil and Franz Delitzsch

2Chron 15:19 is different from 3Kings 15:16. In the latter passage it is said: war was between Asa and Baasha the king of Israel כּל־ימיהם, i.e., so long as both reigned contemporaneously; while in the Chronicle it is said: war was not until the thirty-fifth year of Asa's reign. This discrepancy is partly got rid of by taking מלחמה in the book of Kings to denote the latent hostility or inimical attitude of the two kingdoms towards each other, and in the Chronicle to denote a war openly declared. The date, until the thirty-fifth year, causes a greater difficulty; but this has been explained in 2Chron 16:1 by the supposition that in the thirty-sixth year of Asa's reign war broke out between Asa and Baasha, when the meaning of our 16th verse would be: It did not come to war with Baasha until the thirty-sixth year of Asa's rule. For further remarks on this, see on 2Chron 16:1.
John Gill
And there was no more war unto the thirty fifth year of the reign of Asa. That is, from the Ethiopian war to that time; after that there was no war with any foreign enemy; there were animosities and discords, bickerings and hostilities of some sort continually between Asa and Baasha king of Israel, as long as he lived, see 3Kings 15:16.