Բ Մնացորդաց / 2 Chronicles - 20 |

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jfb▾ jg▾ gnv▾ 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
1–28. Союзная война моавитян, аммонитян и идумеев против Иосафата и счастливое для последнего ее окончание. 29–37. Продолжительность, благочестие и слава царствования Иосафата; новый ошибочный союз его с домом Ахава и пророческое обличение ему.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
We have here, I. The great danger and distress that Jehoshaphat and his kingdom were in from a foreign invasion, ver. 1, 2. II. The pious course he took for their safety, by fasting, and praying, and seeking God, ver. 3-13. III. The assurance which God, by a prophet, immediately gave them of victory, ver. 14-17. IV. Their thankful believing reception of those assurances, ver. 18-21. V. The defeat which God gave to their enemies thereupon, ver. 22-25. VI. A solemn thanksgiving which they kept for their victory, and for a happy consequences of it, ver. 26-30. VII. The conclusion of the reign of Jehoshaphat, not without some blemishes, ver. 31-37.
Adam Clarke: Commentary on the Bible - 1831
The Moabites, Ammonites, and Edomites, invade Judah, Ch2 20:1, Ch2 20:2. Jehoshaphat proclaims a fast, and gathers the people together to seek the Lord, Ch2 20:3, Ch2 20:4. His prayer to God, Ch2 20:5-12. Great and small, male and female, seek the Lord, Ch2 20:13. Jahaziel predicts the downfall of their enemies, Ch2 20:14-17. The king, the Levites, and the people take courage; praise and magnify God; and go forth to meet their enemies, Ch2 20:18-21. The enemies are confounded, and destroy each other, Ch2 20:22-24. The men of Judah take the spoil, praise the Lord, and return with joy to Jerusalem, Ch2 20:25-28. The fear of the Lord falls upon all their enemies round about; and the land has rest, Ch2 20:29, Ch2 20:30. Transactions and character of Jehoshaphat, Ch2 20:31-34. He joins with Ahaziah, king of Israel, in building a fleet of ships to go to Tarshish, but they are wrecked at Ezion-geber, Ch2 20:35-37.
2 Chronicles 20:1
Albert Barnes: Notes on the Bible - 1834
20:0: The narrative in 2 Chr. 20:1-30 is entirely additional to Kings; in Ch2 20:31-37, it runs parallel with Kg1 22:41-49.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ch2 20:1, Jehoshaphat, invaded by Moab, proclaims a fast; Ch2 20:5, His prayer; Ch2 20:14, The prophecy of Jahaziel; Ch2 20:20, Jehoshaphat exhorts the people, and sets singers to praise the Lord; Ch2 20:22, The great overthrow of his enemies; Ch2 20:26, The people, having blessed God at Berachah, return in triumph; Ch2 20:31, Jehoshaphat's reign; Ch2 20:35, His convoy of ships, according to the prophecy of Eliezer, unhappily perish.
Carl Friedrich Keil and Franz Delitzsch

Jehoshaphat's victory over the Moabites, Ammonites, and other nations; and the remaining items of information as to his reign. - Vv. 1-30. The victory over the hostile peoples who invaded Judah. In the succeeding time, the Moabites and Ammonites, in alliance with other tribes of Mount Seir, invaded Judah with the purpose of driving the people of God out of their country, and extirpating them (2Chron 20:1). On being informed of this invasion, Jehoshaphat sought help of the Lord, while he proclaimed a fast in the land, and in the temple before the assembled people prayed God for His help (2Chron 20:2-12); and received by the mouth of the prophet Jahaziel the promise that God would fight for Judah, and that king and people would next day behold the help the Lord would give (2Chron 20:13-18). And so it happened. On the following day, when the Judaean army, with the Levitic singers and players at their head, came into the wilderness Jeruel, their enemies had by the dispensation of God mutually destroyed each other (2Chron 20:19-24), so that Jehoshaphat and his people found the proposed battle-field full of corpses, and gathered spoil for three days, and then on the fourth day, in the Valley of Blessing, they praised the Lord for the wonderful deliverance; thereafter returning to Jerusalem with joy, again to thank the Lord in the house of God for His help (2Chron 20:25-30).
Geneva 1599
It came to pass after this also, [that] the children of Moab, and the children of Ammon, and with them [other] beside the (a) Ammonites, came against Jehoshaphat to battle.
(a) That is, who copied the Ammonites in language and apparel. The Hebrews thought that they were the Amalekites, but as it appeared by (2Chron 20:10) they were the Idumeans of mount Seir.
John Gill
INTRODUCTION TO 2 CHRONICLES 20
Jehoshaphat having notice of a numerous army coming against him, 2Chron 20:1, betakes himself to fasting and prayer with his people, 2Chron 20:3, when they were immediately assured of victory by a prophet, which filled them with joy and thankfulness, 2Chron 20:14, and accordingly their enemies destroyed one another, and Jehoshaphat and his people returned to Jerusalem rejoicing and praising God, 2Chron 20:22, and the chapter is closed with an account of the latter part of Jehoshaphat's reign, 2Chron 20:31.
Robert Jamieson, A. R. Fausset and David Brown
JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
the children of Moab . . . Ammon, and with them other beside the Ammonites--supposed to be rather the name of a certain people called Mohammonim or Mehunim (2Chron 26:7), who dwelt in Mount Seir--either a branch of the old Edomite race or a separate tribe who were settled there.
20:120:1: Եւ յետ այսորիկ եկի՛ն որդիքն Ամոնայ, եւ որդիքն Մովաբայ. եւ ընդ նոսա ՚ի Մինեցւոց անտի, առ Յովսափատ ՚ի պատերազմ։
1 Դրանից յետոյ ամոնացիներն ու մովաբացիները, նրանց հետ նաեւ մինեցիներից ոմանք եկան Յոսափատի դէմ պատերազմելու:
20 Ասկէ ետքը Մովաբի որդիները ու Ամմոնին որդիները ու անոնց հետ Ամմոնացիներէն* ալ Յովսափատին հետ պատերազմելու եկան։
Եւ յետ այսորիկ եկին որդիքն Ամոնայ եւ որդիքն Մովաբայ, եւ ընդ նոսա [230]ի Մինեցւոց անտի առ Յովսափատ ի պատերազմ:

20:1: Եւ յետ այսորիկ եկի՛ն որդիքն Ամոնայ, եւ որդիքն Մովաբայ. եւ ընդ նոսա ՚ի Մինեցւոց անտի, առ Յովսափատ ՚ի պատերազմ։
1 Դրանից յետոյ ամոնացիներն ու մովաբացիները, նրանց հետ նաեւ մինեցիներից ոմանք եկան Յոսափատի դէմ պատերազմելու:
20 Ասկէ ետքը Մովաբի որդիները ու Ամմոնին որդիները ու անոնց հետ Ամմոնացիներէն* ալ Յովսափատին հետ պատերազմելու եկան։
zohrab-1805▾ eastern-1994▾ western am▾
20:120:1 После сего Моавитяне и Аммонитяне, а с ними некоторые из страны Маонитской, пошли войною на Иосафата.
20:1 καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he ἦλθον ερχομαι come; go οἱ ο the υἱοὶ υιος son Μωαβ μωαβ and; even οἱ ο the υἱοὶ υιος son Αμμων αμμων and; even μετ᾿ μετα with; amid αὐτῶν αυτος he; him ἐκ εκ from; out of τῶν ο the Μιναίων μιναιοι to; toward Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat εἰς εις into; for πόλεμον πολεμος battle
20:1 וַ wa וְ and יְהִ֣י yᵊhˈî היה be אַֽחֲרֵי ʔˈaḥᵃrê אַחַר after כֵ֡ן ḵˈēn כֵּן thus בָּ֣אוּ bˈāʔû בוא come בְנֵי־ vᵊnê- בֵּן son מֹואָב֩ môʔˌāv מֹואָב Moab וּ û וְ and בְנֵ֨י vᵊnˌê בֵּן son עַמֹּ֜ון ʕammˈôn עַמֹּון Ammon וְ wᵊ וְ and עִמָּהֶ֧ם׀ ʕimmāhˈem עִם with מֵֽ mˈē מִן from הָ hā הַ the עַמֹּונִ֛ים ʕammônˈîm עַמֹּונִי Ammonite עַל־ ʕal- עַל upon יְהֹושָׁפָ֖ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat לַ la לְ to † הַ the מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
20:1. post haec congregati sunt filii Moab et filii Ammon et cum eis de Ammanitis ad Iosaphat ut pugnarent contra eumAfter this the children of Moab, and the children of Ammon, and with them of the Ammonites, were gathered together to fight against Josaphat.
1. And it came to pass after this, that the children of Moab, and the children of Ammon, and with them some of the Ammonites, came against Jehoshaphat to battle.
20:1. After these things, the sons of Moab, and the sons of Ammon, and with them some from the Ammonites, gathered together so that they might fight against him.
20:1. It came to pass after this also, [that] the children of Moab, and the children of Ammon, and with them [other] beside the Ammonites, came against Jehoshaphat to battle.
It came to pass after this also, [that] the children of Moab, and the children of Ammon, and with them [other] beside the Ammonites, came against Jehoshaphat to battle:

20:1 После сего Моавитяне и Аммонитяне, а с ними некоторые из страны Маонитской, пошли войною на Иосафата.
20:1
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
ἦλθον ερχομαι come; go
οἱ ο the
υἱοὶ υιος son
Μωαβ μωαβ and; even
οἱ ο the
υἱοὶ υιος son
Αμμων αμμων and; even
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
ἐκ εκ from; out of
τῶν ο the
Μιναίων μιναιοι to; toward
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
εἰς εις into; for
πόλεμον πολεμος battle
20:1
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
אַֽחֲרֵי ʔˈaḥᵃrê אַחַר after
כֵ֡ן ḵˈēn כֵּן thus
בָּ֣אוּ bˈāʔû בוא come
בְנֵי־ vᵊnê- בֵּן son
מֹואָב֩ môʔˌāv מֹואָב Moab
וּ û וְ and
בְנֵ֨י vᵊnˌê בֵּן son
עַמֹּ֜ון ʕammˈôn עַמֹּון Ammon
וְ wᵊ וְ and
עִמָּהֶ֧ם׀ ʕimmāhˈem עִם with
מֵֽ mˈē מִן from
הָ הַ the
עַמֹּונִ֛ים ʕammônˈîm עַמֹּונִי Ammonite
עַל־ ʕal- עַל upon
יְהֹושָׁפָ֖ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat
לַ la לְ to
הַ the
מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
20:1. post haec congregati sunt filii Moab et filii Ammon et cum eis de Ammanitis ad Iosaphat ut pugnarent contra eum
After this the children of Moab, and the children of Ammon, and with them of the Ammonites, were gathered together to fight against Josaphat.
20:1. After these things, the sons of Moab, and the sons of Ammon, and with them some from the Ammonites, gathered together so that they might fight against him.
20:1. It came to pass after this also, [that] the children of Moab, and the children of Ammon, and with them [other] beside the Ammonites, came against Jehoshaphat to battle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Описываемый здесь поход Иосафата некоторые исследователи (например, Гезениус) отожествляли с рассказываемым в 4: Цар III гл. союзным походом Иосафата вместе с Иорамом и царем едомским против моавитян. Но, при некоторых чертах сходства обоих рассказов, каждый из них имеет и свои отличительные черты, не позволяющие отожествлять их. Здесь, таким образом, надо видеть самостоятельный факт, не отмеченный в книгах Царств. Указание на него не без основания находят в псалме LXXXII (евр. 83), где (ст. 7–9) так же как во 2: Пар XX, в числе врагов, ополчившихся против народа Божьего, называются Моав, Аммон, Едом, а также в псалме XLVII (евр. 48), где также можно видеть указания на победу Иосафата над союзниками (см. у Н. И. Троицкого, Псалтирь. Последовательное изъяснение славянского текста. Тула, 1904, с. 226–227).

Союзные силы, предпринявшие поход против Иосафата (ст. 1), состояли из моавитян, аммонитян (ст. 1), обитателей Сеира, т. е. идумеев (ст. 10–23), и «некоторых из страны Маонитской» (ст. 1). Последнее выражение в евр., в Вульг. и слав. читается: некоторые из аммонитян (евр.: Mehammonim, Vulg.: de Ammoniis, слав.: «от аммонитов» ), что не дает удовлетворительного смысла: об аммонитянах есть упоминание ранее в том же стихе. LXX передают: 'εκ τών Μιναίων (впрочем, в код 44, 74, 106, 120, 121, 134, 234: 'εκ τών Άμμανίτων). Минеями назывались жители округа Маон, находившегося в южной части удела Иудина колена, к юго-востоку от Xеврона (Нав XV:55; 1: Цар XXIII:25; XXV:2. Onomast. 670. Толков. Библия, т. II, с. 336: и 411). В этом округе оставались еще потомки прежних обитателей, которые, при случае, возмутились против покоривших их иудеев. Признавая, таким образом, правильность чтения LXX (а также русск. синод., из страны Маонитской ), разницу между ними и евр. масор. т. можно объяснить из перестановки одной евр. буквы: ??? и ??? (см. у проф. Гуляева, с. 240–541. Сн. Fr. Bottcher . Neue kritisch-exegat. Aerenlesez. А. Т. (1865), s. 233).

Враги пришли «из-за моря, от Сирии» (ст. 2), т. е. с восточной стороны Мертвого моря, где жили моавитяне и аммонитяне. Вместо «от Сирии» (евр. те-Aram ) Калмет читал «от едома» (me-Edom ): такая замена одного слова другим, возможная ввиду близости евр. букв далет и реш, делает более понятной речь о последующем участии в коалиции и идумеев (ст. 10). Древний халдейский перевод, руководясь, может быть, этим соображением, в ст. 1: слово Аммон заменяет словом едом .

Xацацон-Фамар, LXX: Ασασάν Θαμάρ, слав.: Асасан-Фамар — название, встречающееся еще только в Быт XIV:7: (ср. Толков. Библия I, с. 53) — древнее название местности и города, позднее известных под именем Ен-Геди («источник дикой козы», Haв XV:62; 1: Цар XXIV:1) — в так называемой пустыне Иудиной, на западном берегу Мертвого моря, теперь Айн-Джиди (Onomast. 401, 143. Толков. Библия II, 337, 412); древнее название Xацацон-Фамар указывало на богатство этой местности пальмами.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Jehoshaphat's Prayer to God. B. C. 892.

1 It came to pass after this also, that the children of Moab, and the children of Ammon, and with them other beside the Ammonites, came against Jehoshaphat to battle. 2 Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea on this side Syria; and, behold, they be in Hazazon-tamar, which is En-gedi. 3 And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah. 4 And Judah gathered themselves together, to ask help of the LORD: even out of all the cities of Judah they came to seek the LORD. 5 And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court, 6 And said, O LORD God of our fathers, art not thou God in heaven? and rulest not thou over all the kingdoms of the heathen? and in thine hand is there not power and might, so that none is able to withstand thee? 7 Art not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever? 8 And they dwelt therein, and have built thee a sanctuary therein for thy name, saying, 9 If, when evil cometh upon us, as the sword, judgment, or pestilence, or famine, we stand before this house, and in thy presence, (for thy name is in this house,) and cry unto thee in our affliction, then thou wilt hear and help. 10 And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not; 11 Behold, I say, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit. 12 O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon thee. 13 And all Judah stood before the LORD, with their little ones, their wives, and their children.
We left Jehoshaphat, in the foregoing chapter, well employed in reforming his kingdom and providing for the due administration of justice and support of religion in it, and expected nothing but to hear of the peace and prosperity of his reign; but here we have him in distress, which distress, however, was followed by such a glorious deliverance as was an abundant recompence for his piety. If we meet with trouble in the way of duty, we may believe it is that God may have an opportunity of showing us so much the more of his marvellous loving-kindness. We have here,
I. A formidable invasion of Jehoshaphat's kingdom by the Moabites, and Ammonites, and their auxiliaries, v. 1. Jehoshaphat was surprised with the intelligence of it when the enemy had already entered his country, v. 2. What pretence they had to quarrel with Jehoshaphat does not appear; they are said to come from beyond the sea, meaning the Dead Sea, where Sodom had stood. It should seem, they marched through those of the ten tribes that lay beyond Jordan, and they gave them passage through their borders; so ungrateful were they to Jehoshaphat, who had lately put his hand to help them in recovering Ramoth-Gilead. Several nations joined in this confederacy, but especially the children of Lot, whom the rest helped, Ps. lxxxiii. 6-8. The neighbouring nations had feared Jehoshaphat (ch. xvii. 10), but perhaps his affinity with Ahab had lessened him in their esteem, and they had some intimation that his God was displeased with him for it, which they fancied would give them an opportunity to make a prey of his kingdom.
II. The preparation Jehoshaphat made against the invaders. No mention is made of his mustering his forces, which yet it is most probable he did, for God must be trusted in the use of means. But his great care was to obtain the favour of God, and secure him on his side, which perhaps he was the more solicitous about because he had been lately told that there was wrath upon him from before the Lord, ch. xix. 2. But he is of the mind of his father David. If we must be corrected, yet let us not fall into the hands of man. 1. He feared. Consciousness of guilt made him fear. Those that have least sin are the most sensible of it. The surprise added to the fright. Holy fear is a spur to prayer and preparation, Heb. xi. 7. 2. He set himself to seek the Lord, and, in the first place, to make him his friend. Those that would seek the Lord so as to find him, and to find favour with him, must set themselves to seek him, must do it with fixedness of thought, with sincerity of intention, and with the utmost vigour and resolution to continue seeking him. 3. He proclaimed a fast throughout all Judah, appointed a day of humiliation and prayer, that they might join together in confessing their sins and asking help of the Lord. Fasting from bodily refreshments, upon such extraordinary occasions, is a token of self-judging for the sins we have committed (we own ourselves unworthy of the bread we eat, and that God might justly withhold it from us), and of self-denial for the future; fasting for sin implies a resolution to fast from it, though it has been to us as a sweet morsel. Magistrates are to call their people to the duty of fasting and prayer upon such occasions, that it may be a national act, and so may obtain national mercies. 4. The people readily assembled out of all the cities of Judah in the court of the temple to join in prayer (v. 4), and they stood before the Lord, as beggars at his door, with their wives and children; they and their families were in danger, and therefore they bring their families with them to seek the Lord. "Lord, we are indeed a provoking people, that deserve to be abandoned to ruin; but here are little ones that are innocent, let not them perish in the storm." Nineveh was spared for the sake of the little ones, Jonah iv. 11. The place they met in was the house of the Lord, before the new court, which was perhaps lately added to the former courts (that, as some think, which was called the court of the women); thus they came within reach of that gracious promise which God had made, in answer to Solomon's prayer, ch. vii. 15. My ears shall be attentive to the prayer that is made in this place. 5. Jehoshaphat himself was the mouth of the congregation to God, and did not devolve the work upon his chaplains. Though the kings were forbidden to burn incense, they were allowed to pray and preach; as Solomon and Jehoshaphat here. The prayer Jehoshaphat prayed, upon this occasion, is here recorded, or part of it; and an excellent prayer it is. (1.) He acknowledges the sovereign dominion of the divine Providence, gives to God the glory of it and takes to himself the comfort of it (v. 6): "Art not thou God in heaven? No doubt thou art, which none of the gods of the heathen are; make it to appear then. Is not thy dominion, supreme over kingdoms themselves, and universal, over all kingdoms, even those of the heathen that know thee not? Control these heathen then; set bounds to their daring threatening insults. Is there not in thy hand the power and might which none is able to withstand? Lord, exert it on our behalf. Glorify thy own omnipotence." (2.) He lays hold on their covenant-relation to God and interest in him. "Thou that art God in heaven art the God of our fathers (v. 6) and our God, v. 7. Whom should we seek to, whom should we trust to, for relief, but to the God we have chosen and served?" (3.) He shows the title they had to this good land they were now in possession of; an indisputable title it was: "Thou gavest it to the seed of Abraham thy friend. He was thy friend (this is referred to, James ii. 23, to show the honour of Abraham, that he was called the friend of God); we are his seed, and hope to be beloved for the father's sake," Rom. xi. 28; Deut. vii. 8, 9. "We hold this land by grant from thee. Lord, maintain thy own grant, and warrant it against all unjust claims. Suffer us not to be cast out of they possession. We are tenants; thou art our landlord; wilt thou not hold thy own?" v. 11. Those that use what they have for God may comfortably hope that he will secure it to them. (4.) He makes mention of the sanctuary, the temple they had built for God's name (v. 8), not as if that merited any thing at God's hand, for of his own they gave him, but it was such a token of God's favourable presence with them that they had promised themselves he would hear and help them when, in their distress, they cried to him before that house, v. 8, 9. "Lord, when it was built it was intended for the encouragement of our faith at such a time as this. Here thy name is; here we are. Lord, help us, for the glory of thy name." (5.) He pleads the ingratitude and injustice of his enemies: "We are such as it will be thy glory to appear for; they are such as it will be thy glory to appear against; for, [1.] They ill requite our ancient kindnesses. Thou wouldst not let Israel invade them, nor give them any disturbance." Deut. ii. 5, 9, 19, Meddle not with the Edomites, distress not the Moabites, come not nigh the children of Ammon, no not though they provoke you. "Yet now see how they invade us." We may comfortably appear to God against those that render us evil for good. [2.] "They break in upon our ancient rights. They come to cast us out of our possessions, and seize our land for themselves. O! our God, wilt thou not judge them? v. 12. Wilt thou not give sentence against them, and execute it upon them?" The justice of God is the refuge of those that are wronged. (6.) He professes his entire dependence upon God for deliverance. Though he had a great army on foot, and well disciplined; yet he said, "We have no might against this great company, none without thee, none that we can expect any thing from without thy special presence and blessing, none to boast of, none to trust to; but our eyes are upon thee. We rely upon thee, and from thee is all our expectation. The disease seems desperate: we know not what to do, are quite at a loss, in a great strait. But this is a sovereign remedy, our eyes are upon thee, an eye of acknowledgment and humble submission, an eye of faith and entire dependence, an eye of desire and hearty prayer, an eye of hope and patient expectation. In thee, O God! do we put our trust; our souls wait on thee."
Adam Clarke: Commentary on the Bible - 1831
20:1: Children of Ammon, and with them other beside the Ammonites - Here there must be a mistake; surely the Ammonites are the same as the children of Ammon. Our translators have falsified the text by inserting the words "other beside," which have nothing properly to represent them in the Hebrew. Literally translated, the words are: "And it happened after this, the children of Moab, and the children of Ammon, and with them of the Ammonites:" and thus the Vulgate. The Syriac, which the Arabic follows, has felt the difficulty, and translated, Came together with warlike men to fight, etc. The Septuagint have given it another turn: Και μετ' αυτων εκ των Μιναιων, And with them people of the Minaites; which were a people of Arabia Felix near the Red Sea. The Targum has ועמהון מן אדומאי Ve-immehon min Edomaey, "And with them some of the Edomites." This is very likely to be the true reading, as we find from Ch2 20:10, Ch2 20:22, Ch2 20:23, that they procured men from Mount Seir; and these were the Idumeans or Edomites. We should, in my opinion, read the text thus: The children of Moab, and the children of common, and with them some of the Edomites.
2 Chronicles 20:2
Albert Barnes: Notes on the Bible - 1834
20:1: The present Hebrew (and English) text mentions the Ammonites twice over. Hence, some adopt a different reading and translate "the children of Ammon, and with them certain of the Maonites," etc. Compare Ch2 20:10, note; Jdg 10:12, note; Ch1 4:41, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:1: after this also: Ch2 19:5, Ch2 19:11, Ch2 32:1
the children of Moab: Psa 83:5-8; Isa 7:1, Isa 8:9, Isa 8:10, Isa 16:6
came against: Ch2 19:2; Jer 10:24; Rev 3:19
Carl Friedrich Keil and Franz Delitzsch

By אהרי־כן, postea, the war which follows is made to fall in the latter part of Jehoshaphat's reign, but certainly not in the last year in which he reigned alone, two years before his death, but only somewhat later than the events in 2 Chron 18 and 2Chron 19:1-11, which occurred six or seven years before his death. Along with the Moabites and Ammonites there marched against Jehoshaphat also מהעמּונים. This statement is obscure. Since מן has unquestionably a partitive or local signification, we might take the word to signify, enemies who dwelt aside from the Ammonites (מן as in 1Kings 20:22, 1Kings 20:37), which might possibly be the designation of tribes in the Syro-Arabic desert bordering upon the country of the Ammonites on the north and east; and מארם in 2Chron 20:2 would seem to favour this idea. But 2Chron 20:10 and 2Chron 20:22. are scarcely reconcilable with this interpretation, since there, besides or along with the sons of Ammon and Moab, inhabitants of Mount Seir are named as enemies who had invaded Judah. Now the Edomites dwelt on Mount Seir; but had the Edomites only been allies of the Ammonites and Moabites, we should expect simply אדם בּני or אדומים, or שׂעיר בּני (cf. 2Chron 25:11, 2Chron 25:14). Nor can it be denied that the interpretation which makes מהעמּונים to denote peoples dwelling beyond the Ammonites is somewhat artificial and far-fetched. Under these circumstances, the alteration proposed by Hiller in Onomast. p. 285 commends itself, viz., the change of מהעמונים into מהמּעוּנים, Maunites or Maonites, - a tribe whose headquarters were the city Maan in the neighbourhood of Petra, to the east of the Wady Musa; see on 1Chron 4:41. Maan lay upon Mount Seir, i.e., in the mountainous district to the west of the Arabah, which stretches upwards from the head of the Dead Sea to the Elanitic Gulf, now called Jebl (Gebalene) in its northern part, and es-Sherah in the south. The Maunites were consequently inhabitants of Mount Seir, and are here mentioned instead of the Edomites, as being a people dwelling on the southern side of the mountain, and probably of non-Edomitic origin, in order to express the idea that not merely the Edomites took part in the campaign of the Ammonites and Moabites, but also tribes from all parts of Mount Seir. In 2Chron 26:7 the מעוּנים are mentioned along with Arabs and Philistines as enemies of Israel, who had been conquered by Uzziah. These circumstances favour the proposed alteration; while, on the contrary, the fact that the lxx have here ἐκ τῶν Μιναίων for מהעמּונים proves little, since these translators have rendered העמּונים in 2Chron 26:8 also by οἱ Μιναῖοι, there erroneously making the Ammonites Minaiites.
John Gill
It came to pass after this also,.... After Jehoshaphat's return from Ramothgilead, and putting the civil and religious affairs of his people on a better footing, when he might have expected much peace and prosperity:
that the children of Moab, and the children of Ammon; both the descendants of Lot, see Ps 83:8,
and with them other besides the Ammonites; a great company of Arabians, according to Josephus (r); or "with the Meamonites", which the Targum understands of the Idumaeans or Edomites; and so do other interpreters, and which they conclude from 2Chron 20:10. Jarchi thinks the Amalekites are meant, who were of the race of Edom; but the notion of Kimchi seems best, that these are the people that are so called from the name of a place, Meon, and, by an inversion of letters, the same with the Meunim or Maonites, mentioned along with the Zidonians and Amalekites, Judg 10:12 and whom the Septuagint version here calls Minaeans; some (s) take them to be such who counterfeited the Ammonites in their apparel and gestures:
these came against Jehoshaphat in battle; being instigated perhaps by the Syrians, who owed him ill will for assisting Ahab against them at Ramothgilead; for from that quarter they came, as the following verse shows.
(r) Antiqu. l. 9. c. 1. sect. 2. (s) Weemse of the Moral Law, l. 2. c. 6. p. 161.
20:220:2: Եկի՛ն եւ ցուցին Յովսափատայ՝ եւ ասեն. Ե՛կն ՚ի վերայ քո ամբոխ բազում յա՛յնմ կողմանէ ծովուն յԱսորեաց, եւ ահա են յԱսասանթամար՝ որ է ՚ի Գադդի.
2 Եկան ու այդ բանը յայտնեցին Յոսափատին՝ ասելով. «Քեզ վրայ մեծ բազմութիւն է յարձակւում ծովի այն կողմից՝ Ասորիքից, եւ ահա նրանք Ասասանթամարում են, այսինքն՝ Գադդիում»:
2 Քանի մը հոգի գացին ու Յովսափատին պատմեցին ու ըսին. «Քու վրադ ծովուն անդիի կողմէն Ասորիներուն մէջէն մեծ բազմութիւն կու գայ։ Անոնք Ասասանթամարի (այսինքն Ենգադդիի) մէջ են»։
Եկին եւ [231]ցուցին Յովսափատայ եւ ասեն. Եկն ի վերայ քո ամբոխ բազում յայնմ կողմանէ ծովուն յԱսորեաց, եւ ահա են յԱսասանթամար` որ է Ենգադդի:

20:2: Եկի՛ն եւ ցուցին Յովսափատայ՝ եւ ասեն. Ե՛կն ՚ի վերայ քո ամբոխ բազում յա՛յնմ կողմանէ ծովուն յԱսորեաց, եւ ահա են յԱսասանթամար՝ որ է ՚ի Գադդի.
2 Եկան ու այդ բանը յայտնեցին Յոսափատին՝ ասելով. «Քեզ վրայ մեծ բազմութիւն է յարձակւում ծովի այն կողմից՝ Ասորիքից, եւ ահա նրանք Ասասանթամարում են, այսինքն՝ Գադդիում»:
2 Քանի մը հոգի գացին ու Յովսափատին պատմեցին ու ըսին. «Քու վրադ ծովուն անդիի կողմէն Ասորիներուն մէջէն մեծ բազմութիւն կու գայ։ Անոնք Ասասանթամարի (այսինքն Ենգադդիի) մէջ են»։
zohrab-1805▾ eastern-1994▾ western am▾
20:220:2 И пришли, и донесли Иосафату, говоря: идет на тебя множество великое из-за моря, от Сирии, и вот они в Хацацон-Фамаре, то есть в Енгедди.
20:2 καὶ και and; even ἦλθον ερχομαι come; go καὶ και and; even ὑπέδειξαν υποδεικνυμι give an example; indicate τῷ ο the Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat λέγοντες λεγω tell; declare ἥκει ηκω here ἐπὶ επι in; on σὲ σε.1 you πλῆθος πληθος multitude; quantity πολὺ πολυς much; many ἐκ εκ from; out of πέραν περαν on the other side τῆς ο the θαλάσσης θαλασσα sea ἀπὸ απο from; away Συρίας συρια Syria; Siria καὶ και and; even ἰδού ιδου see!; here I am εἰσιν ειμι be ἐν εν in Ασασανθαμαρ ασασανθαμαρ this; he ἐστὶν ειμι be Ενγαδδι ενγαδδι Engaddi; Engaththi
20:2 וַ wa וְ and יָּבֹ֗אוּ yyāvˈōʔû בוא come וַ wa וְ and יַּגִּ֤ידוּ yyaggˈîḏû נגד report לִֽ lˈi לְ to יהֹושָׁפָט֙ yhôšofˌāṭ יְהֹושָׁפָט Jehoshaphat לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say בָּ֣א bˈā בוא come עָלֶ֜יךָ ʕālˈeʸḵā עַל upon הָמֹ֥ון hāmˌôn הָמֹון commotion רָ֛ב rˈāv רַב much מֵ mē מִן from עֵ֥בֶר ʕˌēver עֵבֶר opposite לַ la לְ to † הַ the יָּ֖ם yyˌom יָם sea מֵ mē מִן from אֲרָ֑ם ʔᵃrˈām אֲרָם Aram וְ wᵊ וְ and הִנָּם֙ hinnˌām הִנֵּה behold בְּ bᵊ בְּ in חַֽצְצֹ֣ון תָּמָ֔ר ḥˈaṣṣˈôn tāmˈār חַצְצֹן תָּמָר Hazazon Tamar הִ֖יא hˌî הִיא she עֵ֥ין גֶּֽדִי׃ ʕˌên gˈeḏî עֵין גֶּדִי En Gedi
20:2. veneruntque nuntii et indicaverunt Iosaphat dicentes venit contra te multitudo magna de his locis quae trans mare sunt et de Syria et ecce consistunt in Asasonthamar quae est EngaddiAnd there came messengers, and told Josaphat, saying: There cometh a great multitude against thee from beyond the sea, and out of Syria, and behold they are in Asasonthamar, which is Engaddi.
2. Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea from Syria; and, behold, they be in Hazazon-tamar ( the same is En-gedi).
20:2. And messengers arrived and reported to Jehoshaphat, saying: “A great multitude has arrived against you, from those places that are across the sea, and from Syria. And behold, they are standing together at Hazazon-tamar, which is Engedi.”
20:2. Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea on this side Syria; and, behold, they [be] in Hazazontamar, which [is] Engedi.
Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea on this side Syria; and, behold, they [be] in Hazazon- tamar, which [is] En- gedi:

20:2 И пришли, и донесли Иосафату, говоря: идет на тебя множество великое из-за моря, от Сирии, и вот они в Хацацон-Фамаре, то есть в Енгедди.
20:2
καὶ και and; even
ἦλθον ερχομαι come; go
καὶ και and; even
ὑπέδειξαν υποδεικνυμι give an example; indicate
τῷ ο the
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
λέγοντες λεγω tell; declare
ἥκει ηκω here
ἐπὶ επι in; on
σὲ σε.1 you
πλῆθος πληθος multitude; quantity
πολὺ πολυς much; many
ἐκ εκ from; out of
πέραν περαν on the other side
τῆς ο the
θαλάσσης θαλασσα sea
ἀπὸ απο from; away
Συρίας συρια Syria; Siria
καὶ και and; even
ἰδού ιδου see!; here I am
εἰσιν ειμι be
ἐν εν in
Ασασανθαμαρ ασασανθαμαρ this; he
ἐστὶν ειμι be
Ενγαδδι ενγαδδι Engaddi; Engaththi
20:2
וַ wa וְ and
יָּבֹ֗אוּ yyāvˈōʔû בוא come
וַ wa וְ and
יַּגִּ֤ידוּ yyaggˈîḏû נגד report
לִֽ lˈi לְ to
יהֹושָׁפָט֙ yhôšofˌāṭ יְהֹושָׁפָט Jehoshaphat
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
בָּ֣א bˈā בוא come
עָלֶ֜יךָ ʕālˈeʸḵā עַל upon
הָמֹ֥ון hāmˌôn הָמֹון commotion
רָ֛ב rˈāv רַב much
מֵ מִן from
עֵ֥בֶר ʕˌēver עֵבֶר opposite
לַ la לְ to
הַ the
יָּ֖ם yyˌom יָם sea
מֵ מִן from
אֲרָ֑ם ʔᵃrˈām אֲרָם Aram
וְ wᵊ וְ and
הִנָּם֙ hinnˌām הִנֵּה behold
בְּ bᵊ בְּ in
חַֽצְצֹ֣ון תָּמָ֔ר ḥˈaṣṣˈôn tāmˈār חַצְצֹן תָּמָר Hazazon Tamar
הִ֖יא hˌî הִיא she
עֵ֥ין גֶּֽדִי׃ ʕˌên gˈeḏî עֵין גֶּדִי En Gedi
20:2. veneruntque nuntii et indicaverunt Iosaphat dicentes venit contra te multitudo magna de his locis quae trans mare sunt et de Syria et ecce consistunt in Asasonthamar quae est Engaddi
And there came messengers, and told Josaphat, saying: There cometh a great multitude against thee from beyond the sea, and out of Syria, and behold they are in Asasonthamar, which is Engaddi.
20:2. And messengers arrived and reported to Jehoshaphat, saying: “A great multitude has arrived against you, from those places that are across the sea, and from Syria. And behold, they are standing together at Hazazon-tamar, which is Engedi.”
20:2. Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea on this side Syria; and, behold, they [be] in Hazazontamar, which [is] Engedi.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-13. Сообщаемое здесь известие о посте общественном, учрежденном Иосафатом по случаю нашествия на Иудею упомянутых неприятелей, — причем следствием этого поста было дарование Богом иудеям чудесной победы без сражения (ст. 22–25) — некоторым исследователям (напр., Gramberg . Die Chronik nach ihrem geschichtlichen Charakter und ihrer Glaubwerdigkeit Hatte 1823, S. S. 15–17) представляется недостоверным и рассматривается как аргумент в пользу слишком позднего происхождения книг Паралипоменон, — на том основании, что будто в книгах Св. Писания, написанных до плена, упоминается лишь о постах, предпринимаемых только для выражения траура, печали (напр., Суд XX:26; 2: Цар XII:16), но не о постах с указанными во 2: Пар XX целями и следствиями; подобные «суеверные» посты у евреев сделались будто бы обычными лишь во II-м веке до Р. X. Но такое возражение обуславливается протестантским отрицанием поста вообще, а равно и деистическим пониманием отношения Бога к миру и людям. При непредвзятом же взгляде, библейские известия о посте, как допленные, напр., Лев XVI; Суд XX:26; 2: Цар XII:16; Иоил II:12: след., — так и послепленные (как 2: Пар XX), оказываются тожественными по существу и смыслу сообщаемых событий: везде разумеется пост, соединенный с молитвою, покаянием, сокрушением сердца и исправлением греховной жизни (см. у о. проф. А. С. Царевского, Происхождение и состав первой и второй книги Паралипоменон. Киев. 1878, с 7–10). Такой именно характер поста выступает и в данном случае, ст. 3–4: пост здесь соединен с всенародной (ст. 13) молитвой в храме — «пред новым двором» (ст. 5). Под последним разумеется, вероятно, не третий двор, так называемый двор женщин и язычников (мнение Клерика), о существовании которого в первом Иерусалимском храме ниоткуда неизвестно, а тот же, построенный Соломоном, и, может быть, Асой несколько подновленный наружный или «внешний» (Иез X:5; XL:31), иначе «нижний» (Иез XL:19), в отличие от «верхнего» (Иер XXVI:10) или «внутреннего» (3: Цар VI:36), т. е. священнического (2: Пар IV:9; см. проф. Олесницкого, Ветхозаветный храм, с. 335; ср. Толков. Библия II, 458).

Сама молитва Иосафата (ст. 6–12), подобно молитве Соломона при освящении храма (3: Цар VIII гл. 2: Пар VI), с которой она по местам почти дословно сходна (ср. ст. 9: и 2: Пар VI:28), выражает чистое библейское воззрение на отношение Бога к миру и, в особенности, к избранному народу Божиему и истинную веру в благодатное промышление Иеговы о Своем народе, родоначальник которого Авраам был «другом Божиим» (ст. 7. Ис XLI:8; Иак II:23). В ст. 10: заключается ссылка на исторический факт минования евреями земли Едома по повелению Божию при вступлении в Xанаан (Втор II:4–8; Толков. Библия I).
Adam Clarke: Commentary on the Bible - 1831
20:2: On this side Syria - Instead of מארם mearam, from Syria, I would read with one of Kennicott's MSS. (89) מאדם meedom, from Edom, which alteration brings it to truth and does not require the change of half a letter, as it consists in the almost imperceptible difference between ר resh and ד daleth. We do not read of any Syrians in this invasion, but we know there were Edomites, or inhabitants of Mount Seir.
Hazazon-tamar - "In the wood of palm trees, that is, in Engedi." - Targum. This is the meaning of the word, and it is probable that they lay hid here.
2 Chronicles 20:3
Albert Barnes: Notes on the Bible - 1834
20:2: Translate, "from beyond the sea, from Edom." The "sea" intended is, of course, the Dead Sea. "Syria" (Aram) is probably a mistake of a copyist for "Edom" (compare Sa2 8:12 note).
On Engedi, see Sa1 23:29 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:2: beyond the sea: That is, the Dead or Salt Sea, the western and northern boundary of Edom, which is the reading of one of Dr. Kennicott's manuscripts (89), instead of aram, "Syria." Gen 14:3; Num 34:12; Jos 3:16
Hazazontamar: Gen 14:7
Engedi: Jos 15:62; Sa1 23:29; Sol 1:14
Carl Friedrich Keil and Franz Delitzsch

Then they came and announced to Jehoshaphat, sc. messengers or fugitives; the subject is indefinite, and is to be supplied from the context. "Against thee there cometh a great multitude from beyond the (Dead) sea." מארם also has no suitable sense here, since in the whole narrative nothing is said of enemies coming out of Syria; we should read מאדם with Calmet and others. As the enemy made their attack from the south end of the Dead Sea, the messengers announce that they were come from Edom. "Behold, they are in Hazazon-tamar," i.e., Engedi, the present Ain Jidy, midway along the west coast of the Dead Sea (see on Josh 15:62 and Gen 14:7), about fifteen hours from Jerusalem.
Geneva 1599
Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the (b) sea on this side Syria; and, behold, they [be] in Hazazontamar, which [is] Engedi.
(b) Called the Dead sea, where God destroyed the five cities because of their sin.
John Gill
Then there came some that told Jehoshaphat,.... Deserters or spies, or some of the inhabitants of those parts where they had entered, who rode post haste to acquaint him with it:
saying, there cometh a great multitude against thee from beyond the sea on this side Syria; that is, beyond the Dead or Salt sea, the sea of Sodom; the Targum is,"beyond the west of Syria,''that sea being the western boundary of it:
and, behold, they be in Hazazontamar, which is Engedi; See Gill on Gen 14:7.
John Wesley
The sea - The dead sea, beyond which mount Seir lay. Syria - Largely so called, and so it includes the Moabites and Ammonites. And it may be thus expressed, to intimate that they came by the instigation of the Syrians, to revenge themselves of Jehoshaphat for joining with Ahab against them.
Robert Jamieson, A. R. Fausset and David Brown
from beyond the sea on this side Syria--Instead of "Syria," some versions read "Edom," and many able critics prefer this reading, both because the nomad tribes here mentioned were far from Syria, and because express mention is made of Mount Seir, that is, Edom. The meaning then is: this confederate horde was composed of the different tribes that inhabited the far distant regions bordering on the northern and eastern coasts of the Red Sea. Their progress was apparently by the southern point of the Dead Sea, as far as En-gedi, which, more anciently, was called Hazezon-tamar (Gen 14:7). This is the uniform route taken by the Arabs in their marauding expeditions at the present day; and in coming round the southern end of the Dead Sea, they can penetrate along the low-lying Ghor far north, without letting their movements be known to the tribes and villages west of the mountain chain [ROBINSON]. Thus, anciently, the invading horde in Jehoshaphat's time had marched as far north as En-gedi, before intelligence of their advance was conveyed to the court. En-gedi is recognized in the modern Ainjidy and is situated at a point of the western shore, nearly equidistant from both extremities of the lake [ROBINSON].
20:320:3: եւ երկեաւ։ Եւ ետ Յովսափատ զերեսս իւր խնդրել զՏէր, եւ քարոզեաց պահս յամենայն Յուդայ[4606]։ [4606] Ոսկան. Եւ եդ Յօսափատ զեր՛՛։
3 Յոսափատը վախեցաւ, երեսն ուղղելով դէպի Տէրը՝ աղօթեց եւ յայտարարեց, որ ծոմ պահեն ամբողջ Յուդայի երկրում:
3 Յովսափատ վախցաւ ու Տէրը փնտռելու ետեւէ եղաւ* եւ բոլոր Յուդայի մէջ ծոմապահութիւն քարոզեց։
Եւ երկեաւ, եւ ետ Յովսափատ զերեսս իւր խնդրել զՏէր, եւ քարոզեաց պահս յամենայն Յուդայ:

20:3: եւ երկեաւ։ Եւ ետ Յովսափատ զերեսս իւր խնդրել զՏէր, եւ քարոզեաց պահս յամենայն Յուդայ[4606]։
[4606] Ոսկան. Եւ եդ Յօսափատ զեր՛՛։
3 Յոսափատը վախեցաւ, երեսն ուղղելով դէպի Տէրը՝ աղօթեց եւ յայտարարեց, որ ծոմ պահեն ամբողջ Յուդայի երկրում:
3 Յովսափատ վախցաւ ու Տէրը փնտռելու ետեւէ եղաւ* եւ բոլոր Յուդայի մէջ ծոմապահութիւն քարոզեց։
zohrab-1805▾ eastern-1994▾ western am▾
20:320:3 И убоялся Иосафат, и обратил лице свое взыскать Господа, и объявил пост по всей Иудее.
20:3 καὶ και and; even ἐφοβήθη φοβεω afraid; fear καὶ και and; even ἔδωκεν διδωμι give; deposit Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐκζητῆσαι εκζητεω seek out / thoroughly τὸν ο the κύριον κυριος lord; master καὶ και and; even ἐκήρυξεν κηρυσσω herald; proclaim νηστείαν νηστεια fast ἐν εν in παντὶ πας all; every Ιουδα ιουδα Iouda; Iutha
20:3 וַ wa וְ and יִּרָ֕א yyirˈā ירא fear וַ wa וְ and יִּתֵּ֧ן yyittˈēn נתן give יְהֹושָׁפָ֛ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat אֶת־ ʔeṯ- אֵת [object marker] פָּנָ֖יו pānˌāʸw פָּנֶה face לִ li לְ to דְרֹ֣ושׁ ḏᵊrˈôš דרשׁ inquire לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וַ wa וְ and יִּקְרָא־ yyiqrā- קרא call צֹ֖ום ṣˌôm צֹום fasting עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
20:3. Iosaphat autem timore perterritus totum se contulit ad rogandum Dominum et praedicavit ieiunium universo IudaAnd Josaphat being seized with fear betook himself wholly to pray to the Lord, and he proclaimed a fast for all Juda.
3. And Jehoshaphat feared, and set himself to seek unto the LORD; and he proclaimed a fast throughout all Judah.
20:3. Then Jehoshaphat, being terrified with fear, gave himself entirely to petitioning the Lord, and he proclaimed a fast for all of Judah.
20:3. And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah.
And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah:

20:3 И убоялся Иосафат, и обратил лице свое взыскать Господа, и объявил пост по всей Иудее.
20:3
καὶ και and; even
ἐφοβήθη φοβεω afraid; fear
καὶ και and; even
ἔδωκεν διδωμι give; deposit
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἐκζητῆσαι εκζητεω seek out / thoroughly
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
ἐκήρυξεν κηρυσσω herald; proclaim
νηστείαν νηστεια fast
ἐν εν in
παντὶ πας all; every
Ιουδα ιουδα Iouda; Iutha
20:3
וַ wa וְ and
יִּרָ֕א yyirˈā ירא fear
וַ wa וְ and
יִּתֵּ֧ן yyittˈēn נתן give
יְהֹושָׁפָ֛ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
אֶת־ ʔeṯ- אֵת [object marker]
פָּנָ֖יו pānˌāʸw פָּנֶה face
לִ li לְ to
דְרֹ֣ושׁ ḏᵊrˈôš דרשׁ inquire
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּקְרָא־ yyiqrā- קרא call
צֹ֖ום ṣˌôm צֹום fasting
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
20:3. Iosaphat autem timore perterritus totum se contulit ad rogandum Dominum et praedicavit ieiunium universo Iuda
And Josaphat being seized with fear betook himself wholly to pray to the Lord, and he proclaimed a fast for all Juda.
20:3. Then Jehoshaphat, being terrified with fear, gave himself entirely to petitioning the Lord, and he proclaimed a fast for all of Judah.
20:3. And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
20:3: Jehoshaphat feared - He found that he could not possibly stand against such a numerous army, and therefore could not expect to be delivered except by the strong arm of God. To get this assistance, it was necessary to seek it; and to get such extraordinary help, they should seek it in an extraordinary way; hence he proclaimed a universal fast, and all the people came up to Jerusalem to seek the Lord.
2 Chronicles 20:6
Albert Barnes: Notes on the Bible - 1834
20:3: General fasts had been pRev_iously observed by the Israelites (e. g. Jdg 20:26; Sa1 7:6); but we do not hear of any fast having been "proclaimed" by authority before this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:3: feared: Gen 32:7-11, Gen 32:24-28; Psa 56:3, Psa 56:4; Isa 37:3-6; Jon 1:16; Mat 10:28
himself: Heb. his face
seek the Lord: See note on Ch2 11:16; Ch2 19:3
proclaimed: Jdg 20:26; Sa1 7:6; Ezr 8:21-23; Est 4:16; Jer 36:9; Dan 9:3; Joe 1:14, Joe 2:12-18; Jon 3:5-9
Carl Friedrich Keil and Franz Delitzsch

This report filled Jehoshaphat with fear, and he resolved to seek help of the Lord. ??????? נתן = שׂוּם , cf. 4Kings 12:18; Jer 42:15, to direct the face to anything, i.e., to purpose something, come to a determination. He proclaimed a fast in all Judah, that the people might bow themselves before God, and supplicate His help, as was wont to be done in great misfortunes; cf. Judg 20:26; 1Kings 7:6; Is 2:15. In consequence of the royal appeal, Judah came together to seek of the Lord, i.e., to pray for help, by fasting and prayer in the temple; and it was not only the inhabitants of Jerusalem who thus assembled, for they came out of all the cities of the kingdom. מיהוה בּקּשׁ, to seek of the Lord, sc. help, is expressed in the last clause by את־יהוה בּקּשׁ to seek the Lord.
Geneva 1599
And Jehoshaphat feared, and set himself (c) to seek the LORD, and proclaimed a fast throughout all Judah.
(c) This declares what the fear of the godly is, which is the prick to stir them to prayer and to depend on the Lord, while it moves the wicked either to seek after worldly means and policies or else to fall into despair.
John Gill
And Jehoshaphat feared,.... Exceedingly, as the Targum adds, not merely because of the number of his enemies, for he had forces enough to go forth against them, see 2Chron 17:14, but chiefly because the Lord had told him that wrath was upon him from him, 2Chron 19:2 and he might fear that this was the time for the execution of it:
and set himself to seek the Lord; by prayer and supplication, with all seriousness, fervour, and constancy:
and proclaimed a fast throughout all Judah; a day of humiliation and mourning for sin before the Lord; when they were ordered to abstain from bodily food and labour, that they might be fit and more at leisure for spiritual exercises.
Robert Jamieson, A. R. Fausset and David Brown
Jehoshaphat . . . proclaimed a fast throughout all Judah--Alarmed by the intelligence and conscious of his total inability to repel this host of invaders, Jehoshaphat felt his only refuge was at the horns of the altar. He resolved to employ the aid of his God, and, in conformity with this resolution, he summoned all his subjects to observe a solemn fast at the sanctuary. It was customary with the Hebrew kings to proclaim fasts in perilous circumstances, either in a city, a district, or throughout the entire kingdom, according to the greatness of the emergency. On this occasion, it was a universal fast, which extended to infants (2Chron 20:13; see also Joel 2:15-16; Jon 3:7).
20:420:4: Եւ ժողովեցաւ Յուդաս խնդրել զՏէր. եւ յամենայն քաղաքացն Յուդայ եկին խնդրել զՏէր։
4 Յուդայի երկրի բնակիչները հաւաքուեցին, որ դիմեն Տիրոջը. Յուդայի երկրի բոլոր քաղաքներից եկան դիմելու Տիրոջը:
4 Յուդայեանները հաւաքուեցան որպէս զի Տէրոջմէ օգնութիւն խնդրեն ու Յուդային բոլոր քաղաքներէն ալ եկան։
Եւ ժողովեցաւ Յուդաս խնդրել զՏէր, եւ յամենայն քաղաքացն Յուդայ եկին խնդրել զՏէր:

20:4: Եւ ժողովեցաւ Յուդաս խնդրել զՏէր. եւ յամենայն քաղաքացն Յուդայ եկին խնդրել զՏէր։
4 Յուդայի երկրի բնակիչները հաւաքուեցին, որ դիմեն Տիրոջը. Յուդայի երկրի բոլոր քաղաքներից եկան դիմելու Տիրոջը:
4 Յուդայեանները հաւաքուեցան որպէս զի Տէրոջմէ օգնութիւն խնդրեն ու Յուդային բոլոր քաղաքներէն ալ եկան։
zohrab-1805▾ eastern-1994▾ western am▾
20:420:4 И собрались Иудеи просить {помощи} у Господа; из всех городов Иудиных пришли они умолять Господа.
20:4 καὶ και and; even συνήχθη συναγω gather Ιουδας ιουδας Ioudas; Iuthas ἐκζητῆσαι εκζητεω seek out / thoroughly τὸν ο the κύριον κυριος lord; master καὶ και and; even ἀπὸ απο from; away πασῶν πας all; every τῶν ο the πόλεων πολις city Ιουδα ιουδα Iouda; Iutha ἦλθον ερχομαι come; go ζητῆσαι ζητεω seek; desire τὸν ο the κύριον κυριος lord; master
20:4 וַ wa וְ and יִּקָּבְצ֣וּ yyiqqovṣˈû קבץ collect יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah לְ lᵊ לְ to בַקֵּ֖שׁ vaqqˌēš בקשׁ seek מֵֽ mˈē מִן from יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH גַּ֚ם ˈgam גַּם even מִ mi מִן from כָּל־ kkol- כֹּל whole עָרֵ֣י ʕārˈê עִיר town יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah בָּ֖אוּ bˌāʔû בוא come לְ lᵊ לְ to בַקֵּ֥שׁ vaqqˌēš בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:4. congregatusque Iudas ad precandum Dominum sed et omnes de urbibus suis venerunt ad obsecrandum eumAnd Juda gathered themselves together to pray to the Lord: and all came out of their cities to make supplication to him.
4. And Judah gathered themselves together, to seek of the LORD: even out of all the cities of Judah they came to seek the LORD.
20:4. And Judah gathered together to pray to the Lord. Moreover, everyone from their cities came to beseech him.
20:4. And Judah gathered themselves together, to ask [help] of the LORD: even out of all the cities of Judah they came to seek the LORD.
And Judah gathered themselves together, to ask [help] of the LORD: even out of all the cities of Judah they came to seek the LORD:

20:4 И собрались Иудеи просить {помощи} у Господа; из всех городов Иудиных пришли они умолять Господа.
20:4
καὶ και and; even
συνήχθη συναγω gather
Ιουδας ιουδας Ioudas; Iuthas
ἐκζητῆσαι εκζητεω seek out / thoroughly
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
ἀπὸ απο from; away
πασῶν πας all; every
τῶν ο the
πόλεων πολις city
Ιουδα ιουδα Iouda; Iutha
ἦλθον ερχομαι come; go
ζητῆσαι ζητεω seek; desire
τὸν ο the
κύριον κυριος lord; master
20:4
וַ wa וְ and
יִּקָּבְצ֣וּ yyiqqovṣˈû קבץ collect
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
לְ lᵊ לְ to
בַקֵּ֖שׁ vaqqˌēš בקשׁ seek
מֵֽ mˈē מִן from
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
גַּ֚ם ˈgam גַּם even
מִ mi מִן from
כָּל־ kkol- כֹּל whole
עָרֵ֣י ʕārˈê עִיר town
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
בָּ֖אוּ bˌāʔû בוא come
לְ lᵊ לְ to
בַקֵּ֥שׁ vaqqˌēš בקשׁ seek
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:4. congregatusque Iudas ad precandum Dominum sed et omnes de urbibus suis venerunt ad obsecrandum eum
And Juda gathered themselves together to pray to the Lord: and all came out of their cities to make supplication to him.
20:4. And Judah gathered together to pray to the Lord. Moreover, everyone from their cities came to beseech him.
20:4. And Judah gathered themselves together, to ask [help] of the LORD: even out of all the cities of Judah they came to seek the LORD.
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jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:4: ask help of the Lord: Psa 34:5, Psa 34:6, Psa 50:15, Psa 60:10-12
the cities: Ch2 19:5; Psa 69:35
John Gill
And Judah gathered themselves together to ask help of the Lord,.... To implore his assistance against their enemies, and his protection of them; and they met not in their several cities, but at Jerusalem, as appears by what follows:
even out of all the cities of Judah they came to seek the Lord; at the temple, where was the ark, the symbol of his presence.
20:520:5: Եւ յարեաւ Յովսափատ ՚ի մէջ եկեղեցւոյն Յուդայ յԵրուսաղէմ ՚ի տանն Տեառն՝ յանդիման սրահին նորոյ.
5 Յոսափատը Երուսաղէմում, Տիրոջ տանը, դրա նոր գաւթի դիմաց կանգնեց Յուդայի երկրի ժողովականների մէջ
5 Յովսափատ Տէրոջը տանը մէջ, նոր գաւիթին առջեւ, Յուդային ու Երուսաղէմին ժողովուրդին մէջ կեցաւ
Եւ յարեաւ Յովսափատ ի մէջ եկեղեցւոյն Յուդայ յԵրուսաղէմ ի տանն Տեառն` յանդիման [232]սրահին նորոյ:

20:5: Եւ յարեաւ Յովսափատ ՚ի մէջ եկեղեցւոյն Յուդայ յԵրուսաղէմ ՚ի տանն Տեառն՝ յանդիման սրահին նորոյ.
5 Յոսափատը Երուսաղէմում, Տիրոջ տանը, դրա նոր գաւթի դիմաց կանգնեց Յուդայի երկրի ժողովականների մէջ
5 Յովսափատ Տէրոջը տանը մէջ, նոր գաւիթին առջեւ, Յուդային ու Երուսաղէմին ժողովուրդին մէջ կեցաւ
zohrab-1805▾ eastern-1994▾ western am▾
20:520:5 И стал Иосафат в собрании Иудеев и Иерусалимлян в доме Господнем, пред новым двором,
20:5 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat ἐν εν in ἐκκλησίᾳ εκκλησια assembly Ιουδα ιουδα Iouda; Iutha ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master κατὰ κατα down; by πρόσωπον προσωπον face; ahead of τῆς ο the αὐλῆς αυλη courtyard; fold τῆς ο the καινῆς καινος innovative; fresh
20:5 וַ wa וְ and יַּעֲמֹ֣ד yyaʕᵃmˈōḏ עמד stand יְהֹושָׁפָ֗ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat בִּ bi בְּ in קְהַ֧ל qᵊhˈal קָהָל assembly יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah וִ wi וְ and ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face הֶ he הַ the חָצֵ֥ר ḥāṣˌēr חָצֵר court הַ ha הַ the חֲדָשָֽׁה׃ ḥᵃḏāšˈā חָדָשׁ new
20:5. cumque stetisset Iosaphat in medio coetu Iudae et Hierusalem in domo Domini ante atrium novumAnd Josaphat stood in the midst of the assembly of Juda, and Jerusalem, in the house of the Lord before the new court,
5. And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court;
20:5. And when Jehoshaphat had stood up in the midst of the assembly of Judah and Jerusalem, in the house of the Lord, before the new atrium,
20:5. And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court,
And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court:

20:5 И стал Иосафат в собрании Иудеев и Иерусалимлян в доме Господнем, пред новым двором,
20:5
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
ἐν εν in
ἐκκλησίᾳ εκκλησια assembly
Ιουδα ιουδα Iouda; Iutha
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐν εν in
οἴκῳ οικος home; household
κυρίου κυριος lord; master
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
τῆς ο the
αὐλῆς αυλη courtyard; fold
τῆς ο the
καινῆς καινος innovative; fresh
20:5
וַ wa וְ and
יַּעֲמֹ֣ד yyaʕᵃmˈōḏ עמד stand
יְהֹושָׁפָ֗ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
בִּ bi בְּ in
קְהַ֧ל qᵊhˈal קָהָל assembly
יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah
וִ wi וְ and
ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem
בְּ bᵊ בְּ in
בֵ֣ית vˈêṯ בַּיִת house
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
הֶ he הַ the
חָצֵ֥ר ḥāṣˌēr חָצֵר court
הַ ha הַ the
חֲדָשָֽׁה׃ ḥᵃḏāšˈā חָדָשׁ new
20:5. cumque stetisset Iosaphat in medio coetu Iudae et Hierusalem in domo Domini ante atrium novum
And Josaphat stood in the midst of the assembly of Juda, and Jerusalem, in the house of the Lord before the new court,
20:5. And when Jehoshaphat had stood up in the midst of the assembly of Judah and Jerusalem, in the house of the Lord, before the new atrium,
20:5. And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
20:5: The new court - In Solomon's Temple there were two courts. One of these had probably been renovated by Jehoshaphat or by his father, Asa Ch2 15:8, and was known as "the new court."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:5: Jehoshaphat: Ch2 6:12, Ch2 6:13, Ch2 34:31; Kg2 19:15-19
Carl Friedrich Keil and Franz Delitzsch

When the inhabitants of Judah and Jerusalem had assembled themselves in the house of God, Jehoshaphat came forth before the new court and made supplication in fervent prayer to the Lord. The new court is the outer or great court of the temple, which Solomon had built (2Chron 4:9). It is here called the new court, probably because it had been restored or extended under Jehoshaphat or Asa. This court was the place where the congregation assembled before God in the sanctuary. Jehoshaphat placed himself before it, i.e., at the entrance into the court of the priests, so that the congregation stood opposite to him.
John Gill
And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the Lord,.... In the temple, in the court of the people, where the inhabitants of Judah and Jerusalem were assembled, in the midst of which he stood very probably on the brasen scaffold erected by Solomon, 2Chron 6:13,
before the new court: which must be the court of the priests, for he stood in the great court, or court of the people, and before this, which might be so called, because renewed or repaired when the altar was by Asa, 2Chron 15:8. Dr. Lightfoot (t) thinks it was the court of the women; but it is a question whether there was any such court in the first temple; or that the great court was then divided into two, one for the men, the other for the women.
(t) Prospect of the Temple, ch 18. p. 1090.
John Wesley
The house - Largely so called, in the court of the people, upon that brazen scaffold which Solomon had erected. New court - Before the priests court: which is called the new court, because it had lately been renewed when the altar was renewed.
Robert Jamieson, A. R. Fausset and David Brown
Jehoshaphat stood . . . in the house of the Lord, before the new court--that is, the great or outer court (2Chron 4:9) called the new court, probably from having been at that time enlarged or beautified.
20:620:6: եւ ասէ. Տէր Աստուած հարցն մերոց, ո՞չ ապաքէն դո՛ւ ես Աստուած յերկինս, եւ դո՛ւ տիրես ամենայն թագաւորութեանց հեթանոսաց, եւ ՚ի ձե՛ռս քո զօրութիւն ուժոյ. եւ ո՛չ ոք կարէ կալ ընդդէմ քո.
6 ու աղօթեց. «Ո՜վ մեր հայրերի Տէր Աստուած, չէ՞ որ դո՛ւ ես Աստուած երկնքում, որ տիրում ես հեթանոս ազգերի բոլոր թագաւորութիւնների վրայ. քո ձեռքում է իշխանութեան ուժը, եւ ոչ ոք չի կարող քեզ դէմ կանգնել:
6 Ու ըսաւ. «Ո՛վ մեր հայրերուն Տէր Աստուածը, դուն այն Աստուածը չե՞ս որ երկինքը կը բնակիս ու բոլոր ազգերուն թագաւորութիւններուն վրայ կը տիրես եւ քու ձեռքիդ մէջ այնպիսի զօրութիւն եւ ոյժ մը կայ, որ բնաւ մէկը չի կրնար քեզի դէմ դնել։
եւ ասէ. Տէր Աստուած հարցն մերոց, ո՞չ ապաքէն դու ես Աստուած յերկինս, եւ դու տիրես ամենայն թագաւորութեանց հեթանոսաց, եւ ի ձեռս քո զօրութիւն ուժոյ, եւ ոչ ոք կարէ կալ ընդդէմ քո:

20:6: եւ ասէ. Տէր Աստուած հարցն մերոց, ո՞չ ապաքէն դո՛ւ ես Աստուած յերկինս, եւ դո՛ւ տիրես ամենայն թագաւորութեանց հեթանոսաց, եւ ՚ի ձե՛ռս քո զօրութիւն ուժոյ. եւ ո՛չ ոք կարէ կալ ընդդէմ քո.
6 ու աղօթեց. «Ո՜վ մեր հայրերի Տէր Աստուած, չէ՞ որ դո՛ւ ես Աստուած երկնքում, որ տիրում ես հեթանոս ազգերի բոլոր թագաւորութիւնների վրայ. քո ձեռքում է իշխանութեան ուժը, եւ ոչ ոք չի կարող քեզ դէմ կանգնել:
6 Ու ըսաւ. «Ո՛վ մեր հայրերուն Տէր Աստուածը, դուն այն Աստուածը չե՞ս որ երկինքը կը բնակիս ու բոլոր ազգերուն թագաւորութիւններուն վրայ կը տիրես եւ քու ձեռքիդ մէջ այնպիսի զօրութիւն եւ ոյժ մը կայ, որ բնաւ մէկը չի կրնար քեզի դէմ դնել։
zohrab-1805▾ eastern-1994▾ western am▾
20:620:6 и сказал: Господи Боже отцов наших! Не Ты ли Бог на небе? И Ты владычествуешь над всеми царствами народов, и в Твоей руке сила и крепость, и никто не устоит против Тебя!
20:6 καὶ και and; even εἶπεν επω say; speak κύριε κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the πατέρων πατηρ father ἡμῶν ημων our οὐχὶ ουχι not; not actually σὺ συ you εἶ ειμι be θεὸς θεος God ἐν εν in οὐρανῷ ουρανος sky; heaven καὶ και and; even σὺ συ you κυριεύεις κυριευω lord; master πασῶν πας all; every τῶν ο the βασιλειῶν βασιλεια realm; kingdom τῶν ο the ἐθνῶν εθνος nation; caste καὶ και and; even ἐν εν in τῇ ο the χειρί χειρ hand σου σου of you; your ἰσχὺς ισχυς force δυναστείας δυναστεια and; even οὐκ ου not ἔστιν ειμι be πρὸς προς to; toward σὲ σε.1 you ἀντιστῆναι ανθιστημι resist
20:6 וַ wa וְ and יֹּאמַ֗ר yyōmˈar אמר say יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) אֲבֹתֵ֨ינוּ֙ ʔᵃvōṯˈênû אָב father הֲ hᵃ הֲ [interrogative] לֹ֨א lˌō לֹא not אַתָּֽה־ ʔattˈā- אַתָּה you ה֤וּא hˈû הוּא he אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) בַּ ba בְּ in † הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you מֹושֵׁ֔ל môšˈēl משׁל rule בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom הַ ha הַ the גֹּויִ֑ם ggôyˈim גֹּוי people וּ û וְ and בְ vᵊ בְּ in יָדְךָ֙ yāḏᵊḵˌā יָד hand כֹּ֣חַ kˈōₐḥ כֹּחַ strength וּ û וְ and גְבוּרָ֔ה ḡᵊvûrˈā גְּבוּרָה strength וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] עִמְּךָ֖ ʕimmᵊḵˌā עִם with לְ lᵊ לְ to הִתְיַצֵּֽב׃ hiṯyaṣṣˈēv יצב stand
20:6. ait Domine Deus patrum nostrorum tu es Deus in caelo et dominaris cunctis regnis gentium in manu tua est fortitudo et potentia nec quisquam tibi potest resistereAnd said: O Lord God of our fathers, thou art God in heaven, and rulest over all the kingdoms and nations, in thy hand is strength and power, and no one can resist thee.
6. and he said, O LORD, the God of our fathers, art not thou God in heaven? and art not thou ruler over all the kingdoms of the nations? and in thine hand is power and might, so that none is able to withstand thee.
20:6. he said: “O Lord, God of our fathers, you are God in heaven, and you rule over all the kingdoms of the Gentiles. In your hand is strength and power, and no one is able to withstand you.
20:6. And said, O LORD God of our fathers, [art] not thou God in heaven? and rulest [not] thou over all the kingdoms of the heathen? and in thine hand [is there not] power and might, so that none is able to withstand thee?
And said, O LORD God of our fathers, [art] not thou God in heaven? and rulest [not] thou over all the kingdoms of the heathen? and in thine hand [is there not] power and might, so that none is able to withstand thee:

20:6 и сказал: Господи Боже отцов наших! Не Ты ли Бог на небе? И Ты владычествуешь над всеми царствами народов, и в Твоей руке сила и крепость, и никто не устоит против Тебя!
20:6
καὶ και and; even
εἶπεν επω say; speak
κύριε κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
πατέρων πατηρ father
ἡμῶν ημων our
οὐχὶ ουχι not; not actually
σὺ συ you
εἶ ειμι be
θεὸς θεος God
ἐν εν in
οὐρανῷ ουρανος sky; heaven
καὶ και and; even
σὺ συ you
κυριεύεις κυριευω lord; master
πασῶν πας all; every
τῶν ο the
βασιλειῶν βασιλεια realm; kingdom
τῶν ο the
ἐθνῶν εθνος nation; caste
καὶ και and; even
ἐν εν in
τῇ ο the
χειρί χειρ hand
σου σου of you; your
ἰσχὺς ισχυς force
δυναστείας δυναστεια and; even
οὐκ ου not
ἔστιν ειμι be
πρὸς προς to; toward
σὲ σε.1 you
ἀντιστῆναι ανθιστημι resist
20:6
וַ wa וְ and
יֹּאמַ֗ר yyōmˈar אמר say
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
אֲבֹתֵ֨ינוּ֙ ʔᵃvōṯˈênû אָב father
הֲ hᵃ הֲ [interrogative]
לֹ֨א lˌō לֹא not
אַתָּֽה־ ʔattˈā- אַתָּה you
ה֤וּא hˈû הוּא he
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
בַּ ba בְּ in
הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
מֹושֵׁ֔ל môšˈēl משׁל rule
בְּ bᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom
הַ ha הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
וּ û וְ and
בְ vᵊ בְּ in
יָדְךָ֙ yāḏᵊḵˌā יָד hand
כֹּ֣חַ kˈōₐḥ כֹּחַ strength
וּ û וְ and
גְבוּרָ֔ה ḡᵊvûrˈā גְּבוּרָה strength
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
עִמְּךָ֖ ʕimmᵊḵˌā עִם with
לְ lᵊ לְ to
הִתְיַצֵּֽב׃ hiṯyaṣṣˈēv יצב stand
20:6. ait Domine Deus patrum nostrorum tu es Deus in caelo et dominaris cunctis regnis gentium in manu tua est fortitudo et potentia nec quisquam tibi potest resistere
And said: O Lord God of our fathers, thou art God in heaven, and rulest over all the kingdoms and nations, in thy hand is strength and power, and no one can resist thee.
20:6. he said: “O Lord, God of our fathers, you are God in heaven, and you rule over all the kingdoms of the Gentiles. In your hand is strength and power, and no one is able to withstand you.
20:6. And said, O LORD God of our fathers, [art] not thou God in heaven? and rulest [not] thou over all the kingdoms of the heathen? and in thine hand [is there not] power and might, so that none is able to withstand thee?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:6: Jehoshaphat stood - What an instructive sight was this! The king who proclaimed the fast was foremost to observe it, and was on this occasion the priest of the people; offering in the congregation, without form or any premeditation, one of the most sensible, pious, correct, and as to its composition one of the most elegant prayers ever offered under the Old Testament dispensation.
2 Chronicles 20:7
Albert Barnes: Notes on the Bible - 1834
20:6: Jehoshaphat's appeal is threefold:
(1) to God omnipotent Ch2 20:6;
(2) to "our God;"
(3) the God especially "of this house" the temple.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:6: O Lord: Exo 3:6, Exo 3:15, Exo 3:16; Ch1 29:18
God in heaven: Deu 4:39; Jos 2:11; Kg1 8:23; Psa 115:3; Isa 57:15, Isa 57:16, Isa 66:1; Mat 6:9
rulest not: Ch1 29:11, Ch1 29:12; Psa 47:2, Psa 47:8; Jer 27:5-8; Dan 4:17, Dan 4:25, Dan 4:32-35
in thine hand: Ch1 29:11, Ch1 29:12; Psa 62:11; Mat 6:13
none is able: Act 11:17
Carl Friedrich Keil and Franz Delitzsch

The prayer which Jehoshaphat directed to Jahve the God of the fathers, as the almighty Ruler over all kingdoms, consists of a short representation of the circumstances of the case. Jahve had given the land to His people Israel for an everlasting possession, and Israel had built a sanctuary to His name therein (2Chron 20:7 and 2Chron 20:8); but they had in no way provoked the Ammonites, Moabites, and Edomites to fall upon them, and to drive them out of their land (2Chron 20:10 and 2Chron 20:11). On these two facts Jehoshaphat founds his prayer for help, in a twofold manner: in respect to the first, calling to mind the divine promise to hear the prayers offered up to God in the temple (2Chron 20:9); and in reference to the second, laying emphasis upon the inability of Israel to fight against so numerous an enemy (2Chron 20:12). In his manner of addressing Jahve, "God of our fathers," there is contained a reason why God should protect His people in their present distress. Upon Him, who had given the land to the fathers for a possession, it was incumbent to maintain the children in the enjoyment of it, if they had not forfeited it by their sins. Now Jahve as a covenant God was bound to do this, and also as God and ruler of heaven and earth He had the requisite power and might; cf. Ps 115:3. להתיצּב עמּך אין, there is none with Thee who could set himself, i.e., could withstand Thee: cf. the similar phrase, 2Chron 14:10; and for the thought, see 1Chron 29:12. - On 2Chron 20:7, cf. Josh 23:9; Josh 24:12; Ex 23:20., etc.; on 2Chron 20:7, cf. Gen 13:15., 2Chron 15:18, etc.; on אהבך, Is 41:8.
John Gill
And said, O Lord God of our fathers,.... Abraham, Isaac, and Jacob, whose covenant God he was:
art not thou God in heaven? that dwellest and rulest there, and dost whatever thou pleasest in the armies of it:
and rulest not thou over all the kingdoms of the Heathens? being King of kings, and Lord of lords, all the world over:
and in thine hand is there not power and might, so that none is able to withstand thee? his power being infinite, unlimited, and uncontrollable, and so not resistible by finite creatures, at least not so as to be stopped and overcome.
Robert Jamieson, A. R. Fausset and David Brown
And said, O Lord God of our fathers--This earnest and impressive prayer embraces every topic and argument which, as king and representative of the chosen people, he could urge. Then it concludes with an earnest appeal to the justice of God to protect those who, without provocation, were attacked and who were unable to defend themselves against overwhelming numbers.
20:720:7: ո՞չ ապաքէն դո՛ւ ես Տէր որ սատակեցեր զբնակիչս երկրիս այսորիկ յերեսաց ժողովրդեան քոյ Իսրայէլի, եւ ետուր զսա զաւակի Աբրահամու սիրելւոյն քո յաւիտեան։
7 Չէ՞ որ, Տէ՜ր, քո իսրայէլացի ժողովրդի առաջ դո՛ւ ոչնչացրիր այս երկրի բնակիչներին եւ երկիրը յաւիտեան տուեցիր քո սիրելի Աբրահամի յետնորդներին:
7 Չէ՞ որ դուն, ո՛վ Աստուած, այս երկրին բնակիչները քու Իսրայէլ ժողովուրդիդ առջեւէն վռնտեցիր ու զանիկա յաւիտեան քու սիրելիիդ, Աբրահամին սերունդին տուիր։
ո՞չ ապաքէն դու ես [233]Տէր որ սատակեցեր զբնակիչս երկրիս այսորիկ յերեսաց ժողովրդեան քո Իսրայելի, եւ ետուր զսա զաւակի Աբրահամու սիրելւոյն քո յաւիտեան:

20:7: ո՞չ ապաքէն դո՛ւ ես Տէր որ սատակեցեր զբնակիչս երկրիս այսորիկ յերեսաց ժողովրդեան քոյ Իսրայէլի, եւ ետուր զսա զաւակի Աբրահամու սիրելւոյն քո յաւիտեան։
7 Չէ՞ որ, Տէ՜ր, քո իսրայէլացի ժողովրդի առաջ դո՛ւ ոչնչացրիր այս երկրի բնակիչներին եւ երկիրը յաւիտեան տուեցիր քո սիրելի Աբրահամի յետնորդներին:
7 Չէ՞ որ դուն, ո՛վ Աստուած, այս երկրին բնակիչները քու Իսրայէլ ժողովուրդիդ առջեւէն վռնտեցիր ու զանիկա յաւիտեան քու սիրելիիդ, Աբրահամին սերունդին տուիր։
zohrab-1805▾ eastern-1994▾ western am▾
20:720:7 Не Ты ли, Боже наш, изгнал жителей земли сей пред лицем народа Твоего Израиля и отдал ее семени Авраама, друга Твоего, навек?
20:7 οὐχὶ ουχι not; not actually σὺ συ you εἶ ειμι be ὁ ο the κύριος κυριος lord; master ὁ ο the ἐξολεθρεύσας εξολοθρευω utterly ruin τοὺς ο the κατοικοῦντας κατοικεω settle τὴν ο the γῆν γη earth; land ταύτην ουτος this; he ἀπὸ απο from; away προσώπου προσωπον face; ahead of τοῦ ο the λαοῦ λαος populace; population σου σου of you; your Ισραηλ ισραηλ.1 Israel καὶ και and; even ἔδωκας διδωμι give; deposit αὐτὴν αυτος he; him σπέρματι σπερμα seed Αβρααμ αβρααμ Abraam; Avraam τῷ ο the ἠγαπημένῳ αγαπαω love σου σου of you; your εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
20:7 הֲ hᵃ הֲ [interrogative] לֹ֣א׀ lˈō לֹא not אַתָּ֣ה ʔattˈā אַתָּה you אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) הֹורַ֨שְׁתָּ֙ hôrˈaštā ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] יֹשְׁבֵי֙ yōšᵊvˌê ישׁב sit הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this מִ mi מִן from לִּ lli לְ to פְנֵ֖י fᵊnˌê פָּנֶה face עַמְּךָ֣ ʕammᵊḵˈā עַם people יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַֽ wˈa וְ and תִּתְּנָ֗הּ ttittᵊnˈāh נתן give לְ lᵊ לְ to זֶ֛רַע zˈeraʕ זֶרַע seed אַבְרָהָ֥ם ʔavrāhˌām אַבְרָהָם Abraham אֹֽהַבְךָ֖ ʔˈōhavᵊḵˌā אהב love לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity
20:7. nonne tu Deus noster interfecisti omnes habitatores terrae huius coram populo tuo Israhel et dedisti eam semini Abraham amici tui in sempiternumDidst not thou our God kill all the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever?
7. Didst not thou, O our God, drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever?
20:7. Did not you, our God, put to death all the inhabitants of this land before your people Israel? And you gave it to the offspring of your friend Abraham, for all time.
20:7. [Art] not thou our God, [who] didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever?
Art not thou our God, [who] didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever:

20:7 Не Ты ли, Боже наш, изгнал жителей земли сей пред лицем народа Твоего Израиля и отдал ее семени Авраама, друга Твоего, навек?
20:7
οὐχὶ ουχι not; not actually
σὺ συ you
εἶ ειμι be
ο the
κύριος κυριος lord; master
ο the
ἐξολεθρεύσας εξολοθρευω utterly ruin
τοὺς ο the
κατοικοῦντας κατοικεω settle
τὴν ο the
γῆν γη earth; land
ταύτην ουτος this; he
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἔδωκας διδωμι give; deposit
αὐτὴν αυτος he; him
σπέρματι σπερμα seed
Αβρααμ αβρααμ Abraam; Avraam
τῷ ο the
ἠγαπημένῳ αγαπαω love
σου σου of you; your
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
20:7
הֲ hᵃ הֲ [interrogative]
לֹ֣א׀ lˈō לֹא not
אַתָּ֣ה ʔattˈā אַתָּה you
אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
הֹורַ֨שְׁתָּ֙ hôrˈaštā ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
יֹשְׁבֵי֙ yōšᵊvˌê ישׁב sit
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
מִ mi מִן from
לִּ lli לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
עַמְּךָ֣ ʕammᵊḵˈā עַם people
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַֽ wˈa וְ and
תִּתְּנָ֗הּ ttittᵊnˈāh נתן give
לְ lᵊ לְ to
זֶ֛רַע zˈeraʕ זֶרַע seed
אַבְרָהָ֥ם ʔavrāhˌām אַבְרָהָם Abraham
אֹֽהַבְךָ֖ ʔˈōhavᵊḵˌā אהב love
לְ lᵊ לְ to
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
20:7. nonne tu Deus noster interfecisti omnes habitatores terrae huius coram populo tuo Israhel et dedisti eam semini Abraham amici tui in sempiternum
Didst not thou our God kill all the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever?
20:7. Did not you, our God, put to death all the inhabitants of this land before your people Israel? And you gave it to the offspring of your friend Abraham, for all time.
20:7. [Art] not thou our God, [who] didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:7: Art not thou our God - "Hast not thou, by thy Word, driven out." - Targum.
2 Chronicles 20:8
Albert Barnes: Notes on the Bible - 1834
20:7
Abraham thy friend - Historically, this is the first use of this remarkable expression, afterward repeated (marginal references). The ground of the expression is to be found principally in Gen 18:23-33, where Abraham spoke with God as a man with his friend (compare Exo 33:11).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:7: our God: Ch2 14:11; Gen 17:7; Exo 6:7, Exo 19:5-7, Exo 20:2; Ch1 17:21-24
who: Heb. thou
drive out: Exo 33:2; Psa 44:2
gavest: Gen 12:7, Gen 13:15; Jos 24:3, Jos 24:13; Neh 9:8
thy friend: Isa 41:8; Joh 11:11, Joh 15:15; Jam 2:23
Geneva 1599
[Art] not thou our God, [who] didst drive out the inhabitants of this land before thy people Israel, and (d) gavest it to the seed of Abraham thy friend for ever?
(d) He grounds his prayer on God's power, by which he is able to help and also on his mercy, which he will continue toward his, as he has once chosen them and began to show his graces toward them.
John Gill
Art not thou our God,.... In a peculiar sense, not merely as the Creator and Governor of men, but in a covenant relation their covenant God and Father:
who didst drive out the inhabitants of the land before thy people Israel; the seven nations of Canaan, to make way and room for Israel:
and gavest it to the seed of Abraham thy friend for ever? made a deed of gift of it to them, and settled it on them till the coming of the Messiah, and that as an instance of love and friendship to Abraham; and wilt thou therefore suffer it to be taken from his seed?
John Wesley
Abraham - To whom thou hast engaged thyself by covenant to be his friend, and the friend of his seed for ever.
20:820:8: Բնակեցին ՚ի սմա, եւ շինեցին աստ սրբութիւն անուան քում, եւ ասացին.
8 Սրանք բնակուեցին այստեղ եւ այստեղ էլ շինելով քո անուան սրբարանը՝ ասացին.
8 Անոնք հոն բնակեցան ու հոն քու անուանդ համար քեզի սրբարան մը շինեցին ու ըսին.
Բնակեցին ի սմա, եւ շինեցին աստ սրբութիւն անուան քում, եւ ասացին:

20:8: Բնակեցին ՚ի սմա, եւ շինեցին աստ սրբութիւն անուան քում, եւ ասացին.
8 Սրանք բնակուեցին այստեղ եւ այստեղ էլ շինելով քո անուան սրբարանը՝ ասացին.
8 Անոնք հոն բնակեցան ու հոն քու անուանդ համար քեզի սրբարան մը շինեցին ու ըսին.
zohrab-1805▾ eastern-1994▾ western am▾
20:820:8 И они поселились на ней и построили Тебе на ней святилище во имя Твое, говоря:
20:8 καὶ και and; even κατῴκησαν κατοικεω settle ἐν εν in αὐτῇ αυτος he; him καὶ και and; even ᾠκοδόμησαν οικοδομεω build ἐν εν in αὐτῇ αυτος he; him ἁγίασμα αγιασμα the ὀνόματί ονομα name; notable σου σου of you; your λέγοντες λεγω tell; declare
20:8 וַ wa וְ and יֵּשְׁב֖וּ־ yyēšᵊvˌû- ישׁב sit בָ֑הּ vˈāh בְּ in וַ wa וְ and יִּבְנ֨וּ yyivnˌû בנה build לְךָ֧׀ lᵊḵˈā לְ to בָּ֛הּ bˈāh בְּ in מִקְדָּ֖שׁ miqdˌāš מִקְדָּשׁ sanctuary לְ lᵊ לְ to שִׁמְךָ֥ šimᵊḵˌā שֵׁם name לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
20:8. habitaveruntque in ea et extruxerunt in illa sanctuarium nomini tuo dicentesAnd they dwelt in it, and built in it a sanctuary to thy name, saying:
8. And they dwelt therein, and have built thee a sanctuary therein for thy name, saying,
20:8. And they lived in it. And they built a Sanctuary to your name in it, saying:
20:8. And they dwelt therein, and have built thee a sanctuary therein for thy name, saying,
And they dwelt therein, and have built thee a sanctuary therein for thy name, saying:

20:8 И они поселились на ней и построили Тебе на ней святилище во имя Твое, говоря:
20:8
καὶ και and; even
κατῴκησαν κατοικεω settle
ἐν εν in
αὐτῇ αυτος he; him
καὶ και and; even
ᾠκοδόμησαν οικοδομεω build
ἐν εν in
αὐτῇ αυτος he; him
ἁγίασμα αγιασμα the
ὀνόματί ονομα name; notable
σου σου of you; your
λέγοντες λεγω tell; declare
20:8
וַ wa וְ and
יֵּשְׁב֖וּ־ yyēšᵊvˌû- ישׁב sit
בָ֑הּ vˈāh בְּ in
וַ wa וְ and
יִּבְנ֨וּ yyivnˌû בנה build
לְךָ֧׀ lᵊḵˈā לְ to
בָּ֛הּ bˈāh בְּ in
מִקְדָּ֖שׁ miqdˌāš מִקְדָּשׁ sanctuary
לְ lᵊ לְ to
שִׁמְךָ֥ šimᵊḵˌā שֵׁם name
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
20:8. habitaveruntque in ea et extruxerunt in illa sanctuarium nomini tuo dicentes
And they dwelt in it, and built in it a sanctuary to thy name, saying:
20:8. And they lived in it. And they built a Sanctuary to your name in it, saying:
20:8. And they dwelt therein, and have built thee a sanctuary therein for thy name, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:8: Therein for thy name - "For the name of thy Word." - Targum.
2 Chronicles 20:9
Albert Barnes: Notes on the Bible - 1834
20:8 , Ch2 20:9
The appeal recalls Solomon's prayer (marginal references), which God had formally accepted by sending down fire from heaven to consume the accompanying offering.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:8: built thee: Ch2 2:4, Ch2 6:10
Carl Friedrich Keil and Franz Delitzsch

In this land they dwelt, and built Thee therein a sanctuary for Thy name; cf. 2Chron 6:5, 2Chron 6:8. לאמר, saying, i.e., at the consecration of this house, having expressed the confident hope contained in the following words (2Chron 20:9). In this verse, the cases enumerated in Solomon's dedicatory prayer, in which supplication is made that God would hear in the temple, are briefly summed up. By referring to that prayer, Jehoshaphat presupposes that Jahve had promised that He would answer prayer offered there, since He had filled the temple with His glory; see 2Chron 7:1-3. The name שׁפות, which occurs only here, between דּבר and חרב, denotes in this connection a punitive judgment.
John Gill
And they dwelt therein,.... From ages past, hitherto, since it was first given them, and they were put into the possession of it:
and have built thee a sanctuary therein for thy name; a temple for his worship, honour, and glory, and for him to dwell in; and is a reason why it might be hoped he would protect them, especially when they prayed to him:
saying; and he promised to hear and help them, as follows.
20:920:9: Եթէ եկեսցեն ՚ի վերայ մեր չարիք՝ սո՛ւր, դատաստանք, մահ, սո՛վ, կացցո՛ւք առաջի տանս այսմիկ՝ եւ առաջի քո. վասն զի անուն քո ՚ի վերայ տանս այսորիկ է՛. եւ գոչեսցուք առ քեզ ՚ի նեղութեան, լուիցես՝ եւ ապրեցուսցես զմեզ[4607]։ [4607] Ոմանք. Առաջի տանս այսորիկ։
9 “Եթէ մեզ վրայ գան չարիք, սուր, դատաստան, մահ ու սով, կը կանգնենք այս տան առջեւ եւ քո առջեւ, քանզի քո անունը այս տան վրայ է, քեզ կը կանչենք նեղութեան մէջ լինելու դէպքում, եւ դու կը լսես ու կը փրկես մեզ”:
9 ‘Եթէ մեր վրայ չարիք, սուր, դատաստան, ժանտախտ, կամ սով գայ, մենք այս տանը առջեւ ու քու առջեւդ կենանք (վասն զի այս տանը մէջ քու անունդ կայ) ու մեր նեղութեան ատենը քեզի աղաղակենք, այն ատեն լսես ու մեզ ազատես’։
Եթէ եկեսցեն ի վերայ մեր չարիք, սուր, դատաստանք, մահ, սով, կացցուք առաջի տանս այսմիկ եւ առաջի քո, վասն զի անուն քո ի վերայ տանս այսորիկ է, եւ գոչեսցուք առ քեզ ի նեղութեան, լուիցես եւ ապրեցուսցես զմեզ:

20:9: Եթէ եկեսցեն ՚ի վերայ մեր չարիք՝ սո՛ւր, դատաստանք, մահ, սո՛վ, կացցո՛ւք առաջի տանս այսմիկ՝ եւ առաջի քո. վասն զի անուն քո ՚ի վերայ տանս այսորիկ է՛. եւ գոչեսցուք առ քեզ ՚ի նեղութեան, լուիցես՝ եւ ապրեցուսցես զմեզ[4607]։
[4607] Ոմանք. Առաջի տանս այսորիկ։
9 “Եթէ մեզ վրայ գան չարիք, սուր, դատաստան, մահ ու սով, կը կանգնենք այս տան առջեւ եւ քո առջեւ, քանզի քո անունը այս տան վրայ է, քեզ կը կանչենք նեղութեան մէջ լինելու դէպքում, եւ դու կը լսես ու կը փրկես մեզ”:
9 ‘Եթէ մեր վրայ չարիք, սուր, դատաստան, ժանտախտ, կամ սով գայ, մենք այս տանը առջեւ ու քու առջեւդ կենանք (վասն զի այս տանը մէջ քու անունդ կայ) ու մեր նեղութեան ատենը քեզի աղաղակենք, այն ատեն լսես ու մեզ ազատես’։
zohrab-1805▾ eastern-1994▾ western am▾
20:920:9 если придет на нас бедствие: меч наказующий, или язва, или голод, то мы станем пред домом сим и пред лицем Твоим, ибо имя Твое в доме сем; и воззовем к Тебе в тесноте нашей, и Ты услышишь и спасешь.
20:9 ἐὰν εαν and if; unless ἐπέλθῃ επερχομαι come on / against ἐφ᾿ επι in; on ἡμᾶς ημας us κακά κακος bad; ugly ῥομφαία ρομφαια broadsword κρίσις κρισις decision; judgment θάνατος θανατος death λιμός λιμος famine; hunger στησόμεθα ιστημι stand; establish ἐναντίον εναντιον next to; before τοῦ ο the οἴκου οικος home; household τούτου ουτος this; he καὶ και and; even ἐναντίον εναντιον next to; before σου σου of you; your ὅτι οτι since; that τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ἐπὶ επι in; on τῷ ο the οἴκῳ οικος home; household τούτῳ ουτος this; he καὶ και and; even βοησόμεθα βοαω scream; shout πρὸς προς to; toward σὲ σε.1 you ἀπὸ απο from; away τῆς ο the θλίψεως θλιψις pressure καὶ και and; even ἀκούσῃ ακουω hear καὶ και and; even σώσεις σωζω save
20:9 אִם־ ʔim- אִם if תָּבֹ֨וא tāvˌô בוא come עָלֵ֜ינוּ ʕālˈênû עַל upon רָעָ֗ה rāʕˈā רָעָה evil חֶרֶב֮ ḥerev חֶרֶב dagger שְׁפֹוט֮ šᵊfôṭ שְׁפֹוט judgment וְ wᵊ וְ and דֶ֣בֶר ḏˈever דֶּבֶר pest וְ wᵊ וְ and רָעָב֒ rāʕˌāv רָעָב hunger נַֽעַמְדָ֞ה nˈaʕamᵊḏˈā עמד stand לִ li לְ to פְנֵי֙ fᵊnˌê פָּנֶה face הַ ha הַ the בַּ֤יִת bbˈayiṯ בַּיִת house הַ ha הַ the זֶּה֙ zzˌeh זֶה this וּ û וְ and לְ lᵊ לְ to פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face כִּ֥י kˌî כִּי that שִׁמְךָ֖ šimᵊḵˌā שֵׁם name בַּ ba בְּ in † הַ the בַּ֣יִת bbˈayiṯ בַּיִת house הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וְ wᵊ וְ and נִזְעַ֥ק nizʕˌaq זעק cry אֵלֶ֛יךָ ʔēlˈeʸḵā אֶל to מִ mi מִן from צָּרָתֵ֖נוּ ṣṣārāṯˌēnû צָרָה distress וְ wᵊ וְ and תִשְׁמַ֥ע ṯišmˌaʕ שׁמע hear וְ wᵊ וְ and תֹושִֽׁיעַ׃ ṯôšˈîₐʕ ישׁע help
20:9. si inruerint super nos mala gladius iudicii pestilentia et fames stabimus coram domo hac in conspectu tuo in qua invocatum est nomen tuum et clamabimus ad te in tribulationibus nostris et exaudies salvosque faciesIf evils fall upon us, the sword of judgment, or pestilence, or famine, we will stand in thy presence before this house, in which thy name is called upon: and we will cry to thee in our afflictions, and thou wilt hear, and save us.
9. If evil come upon us, the sword, judgment, or pestilence, or famine, we will stand before this house, and before thee, ( for thy name is in this house,) and cry unto thee in our affliction, and thou wilt hear and save.
20:9. ‘If evils will have fallen upon us, the sword of judgment, or pestilence, or famine, we will stand in your sight before this house, in which your name is invoked, and we will cry out to you in our tribulations. And you will heed us and accomplish our salvation.’
20:9. If, [when] evil cometh upon us, [as] the sword, judgment, or pestilence, or famine, we stand before this house, and in thy presence, (for thy name [is] in this house,) and cry unto thee in our affliction, then thou wilt hear and help.
If, [when] evil cometh upon us, [as] the sword, judgment, or pestilence, or famine, we stand before this house, and in thy presence, ( for thy name [is] in this house,) and cry unto thee in our affliction, then thou wilt hear and help:

20:9 если придет на нас бедствие: меч наказующий, или язва, или голод, то мы станем пред домом сим и пред лицем Твоим, ибо имя Твое в доме сем; и воззовем к Тебе в тесноте нашей, и Ты услышишь и спасешь.
20:9
ἐὰν εαν and if; unless
ἐπέλθῃ επερχομαι come on / against
ἐφ᾿ επι in; on
ἡμᾶς ημας us
κακά κακος bad; ugly
ῥομφαία ρομφαια broadsword
κρίσις κρισις decision; judgment
θάνατος θανατος death
λιμός λιμος famine; hunger
στησόμεθα ιστημι stand; establish
ἐναντίον εναντιον next to; before
τοῦ ο the
οἴκου οικος home; household
τούτου ουτος this; he
καὶ και and; even
ἐναντίον εναντιον next to; before
σου σου of you; your
ὅτι οτι since; that
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
ἐπὶ επι in; on
τῷ ο the
οἴκῳ οικος home; household
τούτῳ ουτος this; he
καὶ και and; even
βοησόμεθα βοαω scream; shout
πρὸς προς to; toward
σὲ σε.1 you
ἀπὸ απο from; away
τῆς ο the
θλίψεως θλιψις pressure
καὶ και and; even
ἀκούσῃ ακουω hear
καὶ και and; even
σώσεις σωζω save
20:9
אִם־ ʔim- אִם if
תָּבֹ֨וא tāvˌô בוא come
עָלֵ֜ינוּ ʕālˈênû עַל upon
רָעָ֗ה rāʕˈā רָעָה evil
חֶרֶב֮ ḥerev חֶרֶב dagger
שְׁפֹוט֮ šᵊfôṭ שְׁפֹוט judgment
וְ wᵊ וְ and
דֶ֣בֶר ḏˈever דֶּבֶר pest
וְ wᵊ וְ and
רָעָב֒ rāʕˌāv רָעָב hunger
נַֽעַמְדָ֞ה nˈaʕamᵊḏˈā עמד stand
לִ li לְ to
פְנֵי֙ fᵊnˌê פָּנֶה face
הַ ha הַ the
בַּ֤יִת bbˈayiṯ בַּיִת house
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
וּ û וְ and
לְ lᵊ לְ to
פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face
כִּ֥י kˌî כִּי that
שִׁמְךָ֖ šimᵊḵˌā שֵׁם name
בַּ ba בְּ in
הַ the
בַּ֣יִת bbˈayiṯ בַּיִת house
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וְ wᵊ וְ and
נִזְעַ֥ק nizʕˌaq זעק cry
אֵלֶ֛יךָ ʔēlˈeʸḵā אֶל to
מִ mi מִן from
צָּרָתֵ֖נוּ ṣṣārāṯˌēnû צָרָה distress
וְ wᵊ וְ and
תִשְׁמַ֥ע ṯišmˌaʕ שׁמע hear
וְ wᵊ וְ and
תֹושִֽׁיעַ׃ ṯôšˈîₐʕ ישׁע help
20:9. si inruerint super nos mala gladius iudicii pestilentia et fames stabimus coram domo hac in conspectu tuo in qua invocatum est nomen tuum et clamabimus ad te in tribulationibus nostris et exaudies salvosque facies
If evils fall upon us, the sword of judgment, or pestilence, or famine, we will stand in thy presence before this house, in which thy name is called upon: and we will cry to thee in our afflictions, and thou wilt hear, and save us.
20:9. ‘If evils will have fallen upon us, the sword of judgment, or pestilence, or famine, we will stand in your sight before this house, in which your name is invoked, and we will cry out to you in our tribulations. And you will heed us and accomplish our salvation.’
20:9. If, [when] evil cometh upon us, [as] the sword, judgment, or pestilence, or famine, we stand before this house, and in thy presence, (for thy name [is] in this house,) and cry unto thee in our affliction, then thou wilt hear and help.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:9: For thy name is in this house - "Thy Majesty is in this house." Several of Kennicott's and De Rossi's MSS., with the Vulgate, Syriac, and Arabic, add נקרא nikra, "is invoked;" Thy name is invoked in this house - here thou dwellest, and here thou art worshipped.
2 Chronicles 20:11
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:9: when evil: Ch2 6:28-30; Kg1 8:33, Kg1 8:37
and in thy presence: Mat 18:20
thy name: Ch2 6:20; Exo 20:24, Exo 23:21
is in this house: Several manuscripts with the Syriac, Arabic, and Vulgate, read nikra, "is invoked." "Thy name is invoked in this house.
Geneva 1599
If, [when] evil cometh upon us, [as] the (e) sword, judgment, or pestilence, or famine, we stand before this house, and in thy presence, (for thy name (f) [is] in this house,) and cry unto thee in our affliction, then thou wilt hear and help.
(e) Meaning war which comes by God's just judgments for our sins.
(f) That is, it is here called on and you declared your presence and favour.
John Gill
If when evil cometh upon us,.... Any calamity:
as the sword, judgment, or pestilence, or famine, God's four sore judgments, if by "judgment" is meant wild beasts:
we stand before this house; in the court before the holy place, and holy of holies:
and in thy presence, for thy name is in this house; called upon in it, and it was called by his name, and in which he dwelt:
and cry unto thee in our affliction; as Solomon prayed at the dedication of it:
then thou wilt hear and help; as the Lord promised, see 3Kings 8:33.
John Wesley
The sword - Or rather, the sword of judgement or of vengeance, that is, war, whereby thou punisheth thy people for their sins.
20:1020:10: Եւ արդ՝ ահա որդիքն Ամոնայ եւ Մովաբու, եւ լեառն Սէիրայ. ընդ որս ո՛չ ետուր անցանել ընդ նոսա Իսրայէլի յելանելն նոցա յերկրէն Եգիպտոսի. վասն զի խոտորեցա՛ն ՚ի նոցանէ, եւ ո՛չ սատակեցին զնոսա.
10 Եւ արդ, ահա ամոնացիները, մովաբացիները եւ Սէիր լերան բնակիչները, որոնց երկրով թոյլ չտուեցիր անցնել, երբ իսրայէլացիները Եգիպտոսից դուրս եկան եւ շեղեցին իրենց ճանապարհը նրանցից, որ չկոտորեն նրանց,
10 Ահա Ամմոնին ու Մովաբին որդիները ու Սէիր լերանը բնակիչները՝ որոնց մէջ մտնելու հրաման չտուիր Իսրայէլի որդիներուն Եգիպտոսէն ելած ատենը, հապա անոնցմէ խոտորեցան ու զանոնք չկորսնցուցին՝
Եւ արդ ահա որդիքն Ամոնայ եւ Մովաբու եւ լեառն Սէիրայ, ընդ որս ոչ ետուր անցանել ընդ նոսա Իսրայելի յելանելն նոցա յերկրէն Եգիպտոսի, վասն զի խոտորեցան ի նոցանէ, եւ ոչ սատակեցին զնոսա:

20:10: Եւ արդ՝ ահա որդիքն Ամոնայ եւ Մովաբու, եւ լեառն Սէիրայ. ընդ որս ո՛չ ետուր անցանել ընդ նոսա Իսրայէլի յելանելն նոցա յերկրէն Եգիպտոսի. վասն զի խոտորեցա՛ն ՚ի նոցանէ, եւ ո՛չ սատակեցին զնոսա.
10 Եւ արդ, ահա ամոնացիները, մովաբացիները եւ Սէիր լերան բնակիչները, որոնց երկրով թոյլ չտուեցիր անցնել, երբ իսրայէլացիները Եգիպտոսից դուրս եկան եւ շեղեցին իրենց ճանապարհը նրանցից, որ չկոտորեն նրանց,
10 Ահա Ամմոնին ու Մովաբին որդիները ու Սէիր լերանը բնակիչները՝ որոնց մէջ մտնելու հրաման չտուիր Իսրայէլի որդիներուն Եգիպտոսէն ելած ատենը, հապա անոնցմէ խոտորեցան ու զանոնք չկորսնցուցին՝
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20:1020:10 И ныне вот Аммонитяне и Моавитяне и {обитатели} горы Сеира, чрез земли которых Ты не позволил пройти Израильтянам, когда они шли из земли Египетской, а потому они миновали их и не истребили их,
20:10 καὶ και and; even νῦν νυν now; present ἰδοὺ ιδου see!; here I am υἱοὶ υιος son Αμμων αμμων and; even Μωαβ μωαβ and; even ὄρος ορος mountain; mount Σηιρ σηιρ into; for οὓς ος who; what οὐκ ου not ἔδωκας διδωμι give; deposit τῷ ο the Ισραηλ ισραηλ.1 Israel διελθεῖν διερχομαι pass through; spread δι᾿ δια through; because of αὐτῶν αυτος he; him ἐξελθόντων εξερχομαι come out; go out αὐτῶν αυτος he; him ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ὅτι οτι since; that ἐξέκλιναν εκκλινω deviate; avoid ἀπ᾿ απο from; away αὐτῶν αυτος he; him καὶ και and; even οὐκ ου not ἐξωλέθρευσαν εξολοθρευω utterly ruin αὐτούς αυτος he; him
20:10 וְ wᵊ וְ and עַתָּ֡ה ʕattˈā עַתָּה now הִנֵּה֩ hinnˌē הִנֵּה behold בְנֵֽי־ vᵊnˈê- בֵּן son עַמֹּ֨ון ʕammˌôn עַמֹּון Ammon וּ û וְ and מֹואָ֜ב môʔˈāv מֹואָב Moab וְ wᵊ וְ and הַר־ har- הַר mountain שֵׂעִ֗יר śēʕˈîr שֵׂעִיר Seir אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not נָתַ֤תָּה nāṯˈattā נתן give לְ lᵊ לְ to יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לָ lā לְ to בֹ֣וא vˈô בוא come בָהֶ֔ם vāhˈem בְּ in בְּ bᵊ בְּ in בֹאָ֖ם vōʔˌām בוא come מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt כִּ֛י kˈî כִּי that סָ֥רוּ sˌārû סור turn aside מֵ mē מִן from עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon וְ wᵊ וְ and לֹ֥א lˌō לֹא not הִשְׁמִידֽוּם׃ hišmîḏˈûm שׁמד destroy
20:10. nunc igitur ecce filii Ammon et Moab et mons Seir per quos non concessisti Israheli ut transirent quando egrediebantur de Aegypto sed declinaverunt ab eis et non interfecerunt illosNow therefore behold the children of Ammon, and of Moab, and mount Seir, through whose lands thou didst not allow Israel to pass, when they came out of Egypt, but they turned aside from them, and slew them not,
10. And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and destroyed them not;
20:10. Now therefore, behold the sons of Ammon, and of Moab, and mount Seir, through whose lands you did not permit Israel to cross when they were departing from Egypt. Instead, they turned aside from them, and they did not put them to death.
20:10. And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not;
And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not:

20:10 И ныне вот Аммонитяне и Моавитяне и {обитатели} горы Сеира, чрез земли которых Ты не позволил пройти Израильтянам, когда они шли из земли Египетской, а потому они миновали их и не истребили их,
20:10
καὶ και and; even
νῦν νυν now; present
ἰδοὺ ιδου see!; here I am
υἱοὶ υιος son
Αμμων αμμων and; even
Μωαβ μωαβ and; even
ὄρος ορος mountain; mount
Σηιρ σηιρ into; for
οὓς ος who; what
οὐκ ου not
ἔδωκας διδωμι give; deposit
τῷ ο the
Ισραηλ ισραηλ.1 Israel
διελθεῖν διερχομαι pass through; spread
δι᾿ δια through; because of
αὐτῶν αυτος he; him
ἐξελθόντων εξερχομαι come out; go out
αὐτῶν αυτος he; him
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ὅτι οτι since; that
ἐξέκλιναν εκκλινω deviate; avoid
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
καὶ και and; even
οὐκ ου not
ἐξωλέθρευσαν εξολοθρευω utterly ruin
αὐτούς αυτος he; him
20:10
וְ wᵊ וְ and
עַתָּ֡ה ʕattˈā עַתָּה now
הִנֵּה֩ hinnˌē הִנֵּה behold
בְנֵֽי־ vᵊnˈê- בֵּן son
עַמֹּ֨ון ʕammˌôn עַמֹּון Ammon
וּ û וְ and
מֹואָ֜ב môʔˈāv מֹואָב Moab
וְ wᵊ וְ and
הַר־ har- הַר mountain
שֵׂעִ֗יר śēʕˈîr שֵׂעִיר Seir
אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
נָתַ֤תָּה nāṯˈattā נתן give
לְ lᵊ לְ to
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
לָ לְ to
בֹ֣וא vˈô בוא come
בָהֶ֔ם vāhˈem בְּ in
בְּ bᵊ בְּ in
בֹאָ֖ם vōʔˌām בוא come
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
כִּ֛י kˈî כִּי that
סָ֥רוּ sˌārû סור turn aside
מֵ מִן from
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
הִשְׁמִידֽוּם׃ hišmîḏˈûm שׁמד destroy
20:10. nunc igitur ecce filii Ammon et Moab et mons Seir per quos non concessisti Israheli ut transirent quando egrediebantur de Aegypto sed declinaverunt ab eis et non interfecerunt illos
Now therefore behold the children of Ammon, and of Moab, and mount Seir, through whose lands thou didst not allow Israel to pass, when they came out of Egypt, but they turned aside from them, and slew them not,
20:10. Now therefore, behold the sons of Ammon, and of Moab, and mount Seir, through whose lands you did not permit Israel to cross when they were departing from Egypt. Instead, they turned aside from them, and they did not put them to death.
20:10. And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not;
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Albert Barnes: Notes on the Bible - 1834
20:10: The Maonites of Ch2 20:1 are here, and in Ch2 20:22-23, called the "children" or inhabitants "of mount Seir." Hence, we may gather that they were a tribe of Edomites, the inhabitants, probably of a city Maon (now Ma'an) on the eastern side of the Wady el-Arabah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:10: whom thou: Num 20:17-21; Deu 2:4, Deu 2:5, Deu 2:9, Deu 2:19; Jdg 11:15-18
Carl Friedrich Keil and Franz Delitzsch

ועתּה, and now, the contrary of this has occurred. Peoples into whose midst (בהם לבוא...אשׁר) Thou didst not allow Israel to come, i.e., into whose land Thou didst not allow Israel to enter when they came out of the land of Egypt, for they (the Israelites under Moses) turned from them and destroyed them not (cf. as to the fact, Num 20:14.; Deut 2:4; Deut 9:19); behold, these peoples recompense us by coming to cast us out of our possession which Thou hast given us (הורישׁ, to give as a possession, as in Judg 11:24). There follows hereupon in 2Chron 20:12 the prayer: "Our God, wilt Thou not judge," i.e., do right upon them, for we have not strength before (to withstand) this multitude? We know not what to do, sc. against so many enemies; but our eyes are turned to Thee, i.e., to Thee we look for help; cf. Ps 123:2; Ps 141:8.
John Gill
And now, behold, the children of Ammon, and Moab, and Mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt,.... Charging them not to meddle with them, nor take any of their lands from them, Deut 2:5,
but they turned from them, and destroyed them not; in obedience to the divine command, when it was in their power to have done it.
20:1120:11: եւ արդ՝ աւասիկ նոքա յանդգնին գա՛լ ՚ի վերայ մեր, եւ հանել զմեզ յերկրէս ժառանգութեան մերոյ զոր ետուր մեզ։
11 ահաւասիկ նրանք յանդգնել են մեզ վրայ յարձակուել ու մեզ հանել ժառանգութիւն ստացած մեր երկրից, որը դու ես տուել մեզ:
11 Ահա անոնք մեզի հատուցում ընելու համար՝ կու գան մեզ վռնտելու քու ժառանգութենէդ, որ մեզի տուիր։
եւ արդ աւասիկ նոքա [234]յանդգնին գալ ի վերայ մեր, եւ հանել`` զմեզ յերկրէս ժառանգութեան մերոյ զոր ետուր մեզ:

20:11: եւ արդ՝ աւասիկ նոքա յանդգնին գա՛լ ՚ի վերայ մեր, եւ հանել զմեզ յերկրէս ժառանգութեան մերոյ զոր ետուր մեզ։
11 ահաւասիկ նրանք յանդգնել են մեզ վրայ յարձակուել ու մեզ հանել ժառանգութիւն ստացած մեր երկրից, որը դու ես տուել մեզ:
11 Ահա անոնք մեզի հատուցում ընելու համար՝ կու գան մեզ վռնտելու քու ժառանգութենէդ, որ մեզի տուիր։
zohrab-1805▾ eastern-1994▾ western am▾
20:1120:11 вот они платят нам {тем}, что пришли выгнать нас из наследственного владения Твоего, которое Ты отдал нам.
20:11 καὶ και and; even νῦν νυν now; present ἰδοὺ ιδου see!; here I am αὐτοὶ αυτος he; him ἐπιχειροῦσιν επιχειρεω take in hand; attempt ἐφ᾿ επι in; on ἡμᾶς ημας us ἐξελθεῖν εξερχομαι come out; go out ἐκβαλεῖν εκβαλλω expel; cast out ἡμᾶς ημας us ἀπὸ απο from; away τῆς ο the κληρονομίας κληρονομια inheritance ἡμῶν ημων our ἧς ος who; what ἔδωκας διδωμι give; deposit ἡμῖν ημιν us
20:11 וְ wᵊ וְ and הִ֨נֵּה־ hˌinnē- הִנֵּה behold הֵ֔ם hˈēm הֵם they גֹּמְלִ֖ים gōmᵊlˌîm גמל deal fully עָלֵ֑ינוּ ʕālˈênû עַל upon לָ lā לְ to בֹוא֙ vô בוא come לְ lᵊ לְ to גָ֣רְשֵׁ֔נוּ ḡˈārᵊšˈēnû גרשׁ drive out מִ mi מִן from יְּרֻשָּׁתְךָ֖ yyᵊruššāṯᵊḵˌā יְרֻשָּׁה possession אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֹֽורַשְׁתָּֽנוּ׃ hˈôraštˈānû ירשׁ trample down
20:11. e contrario agunt et nituntur eicere nos de possessione quam tradidisti nobisDo the contrary, and endeavour to cast us out of the possession which thou hast delivered to us.
11. behold, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit.
20:11. They are doing the contrary, and they are striving to cast us from the possession which you delivered to us.
20:11. Behold, [I say, how] they reward us, to come to cast us out of thy possession, which thou hast given us to inherit.
Behold, [I say, how] they reward us, to come to cast us out of thy possession, which thou hast given us to inherit:

20:11 вот они платят нам {тем}, что пришли выгнать нас из наследственного владения Твоего, которое Ты отдал нам.
20:11
καὶ και and; even
νῦν νυν now; present
ἰδοὺ ιδου see!; here I am
αὐτοὶ αυτος he; him
ἐπιχειροῦσιν επιχειρεω take in hand; attempt
ἐφ᾿ επι in; on
ἡμᾶς ημας us
ἐξελθεῖν εξερχομαι come out; go out
ἐκβαλεῖν εκβαλλω expel; cast out
ἡμᾶς ημας us
ἀπὸ απο from; away
τῆς ο the
κληρονομίας κληρονομια inheritance
ἡμῶν ημων our
ἧς ος who; what
ἔδωκας διδωμι give; deposit
ἡμῖν ημιν us
20:11
וְ wᵊ וְ and
הִ֨נֵּה־ hˌinnē- הִנֵּה behold
הֵ֔ם hˈēm הֵם they
גֹּמְלִ֖ים gōmᵊlˌîm גמל deal fully
עָלֵ֑ינוּ ʕālˈênû עַל upon
לָ לְ to
בֹוא֙ בוא come
לְ lᵊ לְ to
גָ֣רְשֵׁ֔נוּ ḡˈārᵊšˈēnû גרשׁ drive out
מִ mi מִן from
יְּרֻשָּׁתְךָ֖ yyᵊruššāṯᵊḵˌā יְרֻשָּׁה possession
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֹֽורַשְׁתָּֽנוּ׃ hˈôraštˈānû ירשׁ trample down
20:11. e contrario agunt et nituntur eicere nos de possessione quam tradidisti nobis
Do the contrary, and endeavour to cast us out of the possession which thou hast delivered to us.
20:11. They are doing the contrary, and they are striving to cast us from the possession which you delivered to us.
20:11. Behold, [I say, how] they reward us, to come to cast us out of thy possession, which thou hast given us to inherit.
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Adam Clarke: Commentary on the Bible - 1831
20:11: They reward us - Six of Kennicott's and De Rossi's MSS. add רעה evil: "Behold, they reward us Evil." This is also the reading of the Targum.
2 Chronicles 20:12
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:11: how they reward us: Six of Dr. Kennicott's and De Rossi's manuscripts and raah, "evil:" "Behold they reward us evil:" which is also the reading of the Targum. Gen 44:4; Psa 7:4, Psa 35:12; Pro 17:13; Jer 18:20
to cast us: Jdg 11:23, Jdg 11:24; Psa 83:3-12
John Gill
Behold, I say, how they reward us,.... Evil for good:
to come to cast us out of thy possession, which thou hast given us to inherit; the land of Canaan was their inheritance, an inheritance given them by God, their covenant God and Father, who had a right to dispose of it; and yet so given, that it was still his possession, he was the Lord and Proprietor, they but tenants under him; all which, as they were so many aggravations of the guilt of their enemies, so they were so many arguments with the Lord to protect them.
20:1220:12: Տէր Աստուած մեր՝ ո՞չ առնես դատաստանս ՚ի նոսա. վասն զի ո՛չ գոյ զօրութիւն մեր ընդդէ՛մ կալ բազում ամբոխին այնորիկ, եւ ո՛չ գիտեմք զինչ արասցուք նոցա. այլ առ քե՛զ են աչք մեր։
12 Ո՜վ Տէր Աստուած մեր, մի՞թէ նրանց դատաստանը չես տեսնելու: Չէ՞ որ մենք զօրութիւն չունենք այս մեծ բազմութեան դէմ կանգնելու եւ չգիտենք, թէ ինչ անենք նրանց դէմ: Մեր աչքերը քեզ են ուղղուած»:
12 Ո՛վ մեր Աստուածը, անոնց դատաստան չե՞ս ըներ. քանզի մեր վրայ եկող այս մեծ բազմութեանը դէմ դնելու զօրութիւն չունինք ու չենք գիտեր ի՛նչ ընելու ենք. ուստի մեր աչքերը քեզի կ’ուղղենք»։
[235]Տէր Աստուած մեր, ո՞չ առնես դատաստանս ի նոսա. վասն զի ոչ գոյ զօրութիւն մեր ընդդէմ կալ բազում ամբոխին այնորիկ, եւ ոչ գիտեմք զինչ արասցուք [236]նոցա. այլ առ քեզ են աչք մեր:

20:12: Տէր Աստուած մեր՝ ո՞չ առնես դատաստանս ՚ի նոսա. վասն զի ո՛չ գոյ զօրութիւն մեր ընդդէ՛մ կալ բազում ամբոխին այնորիկ, եւ ո՛չ գիտեմք զինչ արասցուք նոցա. այլ առ քե՛զ են աչք մեր։
12 Ո՜վ Տէր Աստուած մեր, մի՞թէ նրանց դատաստանը չես տեսնելու: Չէ՞ որ մենք զօրութիւն չունենք այս մեծ բազմութեան դէմ կանգնելու եւ չգիտենք, թէ ինչ անենք նրանց դէմ: Մեր աչքերը քեզ են ուղղուած»:
12 Ո՛վ մեր Աստուածը, անոնց դատաստան չե՞ս ըներ. քանզի մեր վրայ եկող այս մեծ բազմութեանը դէմ դնելու զօրութիւն չունինք ու չենք գիտեր ի՛նչ ընելու ենք. ուստի մեր աչքերը քեզի կ’ուղղենք»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1220:12 Боже наш! Ты суди их. Ибо нет в нас силы против множества сего великого, пришедшего на нас, и мы не знаем, чт{о} делать, но к Тебе очи наши!
20:12 κύριε κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our οὐ ου not κρινεῖς κρινω judge; decide ἐν εν in αὐτοῖς αυτος he; him ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ἡμῖν ημιν us ἰσχὺς ισχυς force τοῦ ο the ἀντιστῆναι ανθιστημι resist πρὸς προς to; toward τὸ ο the πλῆθος πληθος multitude; quantity τὸ ο the πολὺ πολυς much; many τοῦτο ουτος this; he τὸ ο the ἐλθὸν ερχομαι come; go ἐφ᾿ επι in; on ἡμᾶς ημας us καὶ και and; even οὐκ ου not οἴδαμεν οιδα aware τί τις.1 who?; what? ποιήσωμεν ποιεω do; make αὐτοῖς αυτος he; him ἀλλ᾿ αλλα but ἢ η or; than ἐπὶ επι in; on σοὶ σοι you οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight ἡμῶν ημων our
20:12 אֱלֹהֵ֨ינוּ֙ ʔᵉlōhˈênû אֱלֹהִים god(s) הֲ hᵃ הֲ [interrogative] לֹ֣א lˈō לֹא not תִשְׁפָּט־ ṯišpoṭ- שׁפט judge בָּ֔ם bˈām בְּ in כִּ֣י kˈî כִּי that אֵ֥ין ʔˌên אַיִן [NEG] בָּ֨נוּ֙ bˈānû בְּ in כֹּ֔חַ kˈōₐḥ כֹּחַ strength לִ֠ li לְ to פְנֵי fᵊnˌê פָּנֶה face הֶ he הַ the הָמֹ֥ון hāmˌôn הָמֹון commotion הָ hā הַ the רָ֛ב rˈāv רַב much הַ ha הַ the זֶּ֖ה zzˌeh זֶה this הַ ha הַ the בָּ֣א bbˈā בוא come עָלֵ֑ינוּ ʕālˈênû עַל upon וַ wa וְ and אֲנַ֗חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we לֹ֤א lˈō לֹא not נֵדַע֙ nēḏˌaʕ ידע know מַֽה־ mˈah- מָה what נַּעֲשֶׂ֔ה nnaʕᵃśˈeh עשׂה make כִּ֥י kˌî כִּי that עָלֶ֖יךָ ʕālˌeʸḵā עַל upon עֵינֵֽינוּ׃ ʕênˈênû עַיִן eye
20:12. Deus noster ergo non iudicabis eos in nobis quidem non tanta est fortitudo ut possimus huic multitudini resistere quae inruit super nos sed cum ignoremus quid agere debeamus hoc solum habemus residui ut oculos nostros dirigamus ad teO our God, wilt thou not then judge them? as for us we have not strength enough, to be able to resist this multitude, which cometh violently upon us. But as we know not what to do, we can only turn our eyes to thee.
12. O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon thee.
20:12. Therefore, will you, our God, not judge them? Certainly, in us there is not enough strength so that we would be able to withstand this multitude, which rushes against us. But although we do not know what we ought to do, we have this alone remaining, that we direct our eyes to you.”
20:12. O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes [are] upon thee.
O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes [are] upon thee:

20:12 Боже наш! Ты суди их. Ибо нет в нас силы против множества сего великого, пришедшего на нас, и мы не знаем, чт{о} делать, но к Тебе очи наши!
20:12
κύριε κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
οὐ ου not
κρινεῖς κρινω judge; decide
ἐν εν in
αὐτοῖς αυτος he; him
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
ἡμῖν ημιν us
ἰσχὺς ισχυς force
τοῦ ο the
ἀντιστῆναι ανθιστημι resist
πρὸς προς to; toward
τὸ ο the
πλῆθος πληθος multitude; quantity
τὸ ο the
πολὺ πολυς much; many
τοῦτο ουτος this; he
τὸ ο the
ἐλθὸν ερχομαι come; go
ἐφ᾿ επι in; on
ἡμᾶς ημας us
καὶ και and; even
οὐκ ου not
οἴδαμεν οιδα aware
τί τις.1 who?; what?
ποιήσωμεν ποιεω do; make
αὐτοῖς αυτος he; him
ἀλλ᾿ αλλα but
η or; than
ἐπὶ επι in; on
σοὶ σοι you
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
ἡμῶν ημων our
20:12
אֱלֹהֵ֨ינוּ֙ ʔᵉlōhˈênû אֱלֹהִים god(s)
הֲ hᵃ הֲ [interrogative]
לֹ֣א lˈō לֹא not
תִשְׁפָּט־ ṯišpoṭ- שׁפט judge
בָּ֔ם bˈām בְּ in
כִּ֣י kˈî כִּי that
אֵ֥ין ʔˌên אַיִן [NEG]
בָּ֨נוּ֙ bˈānû בְּ in
כֹּ֔חַ kˈōₐḥ כֹּחַ strength
לִ֠ li לְ to
פְנֵי fᵊnˌê פָּנֶה face
הֶ he הַ the
הָמֹ֥ון hāmˌôn הָמֹון commotion
הָ הַ the
רָ֛ב rˈāv רַב much
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
הַ ha הַ the
בָּ֣א bbˈā בוא come
עָלֵ֑ינוּ ʕālˈênû עַל upon
וַ wa וְ and
אֲנַ֗חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
לֹ֤א lˈō לֹא not
נֵדַע֙ nēḏˌaʕ ידע know
מַֽה־ mˈah- מָה what
נַּעֲשֶׂ֔ה nnaʕᵃśˈeh עשׂה make
כִּ֥י kˌî כִּי that
עָלֶ֖יךָ ʕālˌeʸḵā עַל upon
עֵינֵֽינוּ׃ ʕênˈênû עַיִן eye
20:12. Deus noster ergo non iudicabis eos in nobis quidem non tanta est fortitudo ut possimus huic multitudini resistere quae inruit super nos sed cum ignoremus quid agere debeamus hoc solum habemus residui ut oculos nostros dirigamus ad te
O our God, wilt thou not then judge them? as for us we have not strength enough, to be able to resist this multitude, which cometh violently upon us. But as we know not what to do, we can only turn our eyes to thee.
20:12. Therefore, will you, our God, not judge them? Certainly, in us there is not enough strength so that we would be able to withstand this multitude, which rushes against us. But although we do not know what we ought to do, we have this alone remaining, that we direct our eyes to you.”
20:12. O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes [are] upon thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:12: Wilt thou not judge them - That is, Thou wilt inflict deserved punishment upon them.
2 Chronicles 20:15
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:12: wilt: Deu 32:36; Jdg 11:27; Sa1 3:13; Psa 7:6, Psa 7:8, Psa 9:19, Psa 43:1; Isa 2:4, Isa 42:4; Joe 3:12; Rev 19:11
we have: Sa2 14:11; Sa1 14:6; Co2 1:8, Co2 1:9
neither: Kg2 6:15
our eyes: Psa 25:15, Psa 121:1, Psa 121:2, Psa 123:1, Psa 123:2, Psa 141:8; Jon 2:4
Geneva 1599
O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes (g) [are] upon thee.
(g) We only put our trust in you, and wait for our deliverance from heaven.
John Gill
O our God wilt thou not judge them?.... Bring them to thy bar, examine these facts alleged against them, convict them of injustice, and condemn and punish them for it:
for we have no might against the great company that cometh against us; for though the militia of the kingdom of Judah was very numerous, as described 2Chron 17:14 yet on a sudden it might not be easy to gather it together; besides, it was nothing to put trust and confidence in; and if the Lord was not with them, their strength would be weakness, and they not able to withstand this numerous army:
neither know we what to do; whether to attempt to muster the militia, and go out to meet them, or to shut up themselves in Jerusalem, and make the best defence they could:
but our eyes are upon thee; for advice and direction, for help and protection; the eyes of their bodies were lifted up in prayer to him, and the eyes of their souls, of faith, hope, expectation, and desire, were fastened on him.
John Wesley
Wilt thou not judge - Wilt thou not give sentence against them, and execute it upon them? The justice of God is the refuge of those that are wronged. No might - Though he had great armies, yet he seems to have been surprized by these men, before his forces were in readiness to oppose them.
20:1320:13: Եւ ամենայն Յուդաս կա՛յր առաջի Տեառն. եւ մանկունք նոցա, եւ կանայք նոցա։
13 Յուդայի երկրի ողջ բնակչութիւնը, նաեւ երեխաներն ու կանայք կանգնած էին Տիրոջ առջեւ:
13 Բոլոր Յուդայեանները իրենց ընտանիքներովը, կիներովն ու տղաքներովը Տէրոջը առջեւ կեցեր էին։
Եւ ամենայն Յուդաս կայր առաջի Տեառն եւ մանկունք նոցա եւ կանայք նոցա:

20:13: Եւ ամենայն Յուդաս կա՛յր առաջի Տեառն. եւ մանկունք նոցա, եւ կանայք նոցա։
13 Յուդայի երկրի ողջ բնակչութիւնը, նաեւ երեխաներն ու կանայք կանգնած էին Տիրոջ առջեւ:
13 Բոլոր Յուդայեանները իրենց ընտանիքներովը, կիներովն ու տղաքներովը Տէրոջը առջեւ կեցեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
20:1320:13 И все Иудеи стояли пред лицем Господним, и малые дети их, жены их и сыновья их.
20:13 καὶ και and; even πᾶς πας all; every Ιουδας ιουδας Ioudas; Iuthas ἑστηκὼς ιστημι stand; establish ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even τὰ ο the παιδία παιδιον toddler; little child αὐτῶν αυτος he; him καὶ και and; even αἱ ο the γυναῖκες γυνη woman; wife
20:13 וְ wᵊ וְ and כֹ֨ל־ ḵˌōl- כֹּל whole יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah עֹמְדִ֖ים ʕōmᵊḏˌîm עמד stand לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH גַּם־ gam- גַּם even טַפָּ֖ם ṭappˌām טַף [those unable to march] נְשֵׁיהֶ֥ם nᵊšêhˌem אִשָּׁה woman וּ û וְ and בְנֵיהֶֽם׃ פ vᵊnêhˈem . f בֵּן son
20:13. omnis vero Iuda stabat coram Domino cum parvulis et uxoribus et liberis suisAnd all Juda stood before the Lord with their little ones, and their wives, and their children.
13. And all Judah stood before the LORD, with their little ones, their wives, and their children.
20:13. Truly, all of Judah was standing before the Lord with their little ones and wives and children.
20:13. And all Judah stood before the LORD, with their little ones, their wives, and their children.
And all Judah stood before the LORD, with their little ones, their wives, and their children:

20:13 И все Иудеи стояли пред лицем Господним, и малые дети их, жены их и сыновья их.
20:13
καὶ και and; even
πᾶς πας all; every
Ιουδας ιουδας Ioudas; Iuthas
ἑστηκὼς ιστημι stand; establish
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
καὶ και and; even
τὰ ο the
παιδία παιδιον toddler; little child
αὐτῶν αυτος he; him
καὶ και and; even
αἱ ο the
γυναῖκες γυνη woman; wife
20:13
וְ wᵊ וְ and
כֹ֨ל־ ḵˌōl- כֹּל whole
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
עֹמְדִ֖ים ʕōmᵊḏˌîm עמד stand
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
גַּם־ gam- גַּם even
טַפָּ֖ם ṭappˌām טַף [those unable to march]
נְשֵׁיהֶ֥ם nᵊšêhˌem אִשָּׁה woman
וּ û וְ and
בְנֵיהֶֽם׃ פ vᵊnêhˈem . f בֵּן son
20:13. omnis vero Iuda stabat coram Domino cum parvulis et uxoribus et liberis suis
And all Juda stood before the Lord with their little ones, and their wives, and their children.
20:13. Truly, all of Judah was standing before the Lord with their little ones and wives and children.
20:13. And all Judah stood before the LORD, with their little ones, their wives, and their children.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:13: all Judah: Deu 29:10; Ezr 10:1; Jon 3:5; Act 21:5
Carl Friedrich Keil and Franz Delitzsch

Thus all Judah, with their king, stood praying before the Lord. They had, moreover, brought with them their little ones, their wives, and their sons, to pray for deliverance for them from the enemy; cf. Judith 4:9.
Geneva 1599
And all Judah stood (h) before the LORD, with their little ones, their wives, and their children.
(h) That is, before the ark of the covenant.
John Gill
And all Judah stood before the Lord,.... Looking towards the most holy place, where the ark of his presence was, in an humble and submissive posture; waiting what would be the issue of things, what answer they should have from the Lord:
with their little ones, their wives, and their children: they and their wives, with their children, both small and grown up, which they brought with them, that as the sight of them, now in the utmost danger, might affect them, and make them the more fervent in their supplications to God, so they might hope the Lord would have pity and compassion on them, and save them.
John Wesley
Little ones - Whom they used to present before the Lord in times of great distress, to stir up themselves to more fervent prayers, their eyes being upon their harmless and tender children, and to move God to compassion, because God hath declared, that he will be prevailed with, by such methods as these.
20:1420:14: Եւ Ոզիելի որդւոյ Զաքարեայ, եւ յորդւոցն Բանեայ, եւ յորդւոցն Եղ՚իելի, որդւոյն Մաթանիայ Ղեւտացւոյ յորդւոցն Ասափայ, եղեւ՛ ՚ի վերայ նորա Հոգի Տեառն ՚ի մէջ եկեղեցւոյն[4608]. [4608] Ոմանք. Եւ Ոզիէլ որդի Զաքարիայ յորդւոցն Բանեայ... եւ եղեւ ՚ի վերայ նորա։
14 Ասափի որդիներից ղեւտացի Մաթանիայի որդի Եղիէլի որդի Բանիասի որդի Զաքարիայի որդի Օզիէլի վրայ հաւաքի ժամանակ իջաւ Տիրոջ հոգին,
14 Այն ատեն Ասափին որդիներէն Ղեւտացի Մաթանիային որդիին Յէիէլին որդիին Բանիային որդիին Զաքարիային որդիին Յազիէլին վրայ Տէրոջը Հոգին եկաւ ժողովուրդին մէջ
Եւ Ոզիելի որդւոյ Զաքարեայ յորդւոցն Բանեայ, եւ յորդւոցն Եղիելի` որդւոյն Մաթանեայ Ղեւտացւոյ` յորդւոցն Ասափայ, եղեւ ի վերայ նորա Հոգի Տեառն ի մէջ եկեղեցւոյն:

20:14: Եւ Ոզիելի որդւոյ Զաքարեայ, եւ յորդւոցն Բանեայ, եւ յորդւոցն Եղ՚իելի, որդւոյն Մաթանիայ Ղեւտացւոյ յորդւոցն Ասափայ, եղեւ՛ ՚ի վերայ նորա Հոգի Տեառն ՚ի մէջ եկեղեցւոյն[4608].
[4608] Ոմանք. Եւ Ոզիէլ որդի Զաքարիայ յորդւոցն Բանեայ... եւ եղեւ ՚ի վերայ նորա։
14 Ասափի որդիներից ղեւտացի Մաթանիայի որդի Եղիէլի որդի Բանիասի որդի Զաքարիայի որդի Օզիէլի վրայ հաւաքի ժամանակ իջաւ Տիրոջ հոգին,
14 Այն ատեն Ասափին որդիներէն Ղեւտացի Մաթանիային որդիին Յէիէլին որդիին Բանիային որդիին Զաքարիային որդիին Յազիէլին վրայ Տէրոջը Հոգին եկաւ ժողովուրդին մէջ
zohrab-1805▾ eastern-1994▾ western am▾
20:1420:14 Тогда на Иозиила, сына Захарии, сына Ванеи, сына Иеиела, сына Матфании, левита из сынов Асафовых, сошел Дух Господень среди собрания
20:14 καὶ και and; even τῷ ο the Οζιηλ οζιηλ the τοῦ ο the Ζαχαριου ζαχαριας Zacharias; Zakharias τῶν ο the υἱῶν υιος son Βαναιου βαναιας the υἱῶν υιος son Ελεηλ ελεηλ the Μανθανιου μανθανιας the Λευίτου λευιτης Leuΐtēs; Leitis ἀπὸ απο from; away τῶν ο the υἱῶν υιος son Ασαφ ασαφ Asaph; Asaf ἐγένετο γινομαι happen; become ἐπ᾿ επι in; on αὐτὸν αυτος he; him πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master ἐν εν in τῇ ο the ἐκκλησίᾳ εκκλησια assembly
20:14 וְ wᵊ וְ and יַחֲזִיאֵ֡ל yaḥᵃzîʔˈēl יַחֲזִיאֵל Jahaziel בֶּן־ ben- בֵּן son זְכַרְיָ֡הוּ zᵊḵaryˈāhû זְכַרְיָהוּ Zechariah בֶּן־ ben- בֵּן son בְּ֠נָיָה bᵊnāyˌā בְּנָיָה Benaiah בֶּן־ ben- בֵּן son יְעִיאֵ֧ל yᵊʕîʔˈēl יְעִיאֵל Jeiel בֶּן־ ben- בֵּן son מַתַּנְיָ֛ה mattanyˈā מַתַּנְיָה Mattaniah הַ ha הַ the לֵּוִ֖י llēwˌî לֵוִי Levite מִן־ min- מִן from בְּנֵ֣י bᵊnˈê בֵּן son אָסָ֑ף ʔāsˈāf אָסָף Asaph הָיְתָ֤ה hāyᵊṯˈā היה be עָלָיו֙ ʕālāʸw עַל upon ר֣וּחַ rˈûₐḥ רוּחַ wind יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst הַ ha הַ the קָּהָֽל׃ qqāhˈāl קָהָל assembly
20:14. erat autem Hiazihel filius Zacchariae filii Banaiae filii Hiehihel filii Mathaniae Levites de filiis Asaph super quem factus est spiritus Domini in medio turbaeAnd Jahaziel the son of Zacharias, the son of Banaias, the son of Jehiel, the son of Mathanias, a Levite of the sons of Asaph, was there, upon whom the spirit of the Lord came in the midst of the multitude,
14. Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, the Levite, of the sons of Asaph, came the spirit of the LORD in the midst of the congregation;
20:14. But there was Jahaziel, the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite from the sons of Asaph, upon whom the Spirit of the Lord went, in the midst of the crowd.
20:14. Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, came the Spirit of the LORD in the midst of the congregation;
Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, came the Spirit of the LORD in the midst of the congregation:

20:14 Тогда на Иозиила, сына Захарии, сына Ванеи, сына Иеиела, сына Матфании, левита из сынов Асафовых, сошел Дух Господень среди собрания
20:14
καὶ και and; even
τῷ ο the
Οζιηλ οζιηλ the
τοῦ ο the
Ζαχαριου ζαχαριας Zacharias; Zakharias
τῶν ο the
υἱῶν υιος son
Βαναιου βαναιας the
υἱῶν υιος son
Ελεηλ ελεηλ the
Μανθανιου μανθανιας the
Λευίτου λευιτης Leuΐtēs; Leitis
ἀπὸ απο from; away
τῶν ο the
υἱῶν υιος son
Ασαφ ασαφ Asaph; Asaf
ἐγένετο γινομαι happen; become
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
πνεῦμα πνευμα spirit; wind
κυρίου κυριος lord; master
ἐν εν in
τῇ ο the
ἐκκλησίᾳ εκκλησια assembly
20:14
וְ wᵊ וְ and
יַחֲזִיאֵ֡ל yaḥᵃzîʔˈēl יַחֲזִיאֵל Jahaziel
בֶּן־ ben- בֵּן son
זְכַרְיָ֡הוּ zᵊḵaryˈāhû זְכַרְיָהוּ Zechariah
בֶּן־ ben- בֵּן son
בְּ֠נָיָה bᵊnāyˌā בְּנָיָה Benaiah
בֶּן־ ben- בֵּן son
יְעִיאֵ֧ל yᵊʕîʔˈēl יְעִיאֵל Jeiel
בֶּן־ ben- בֵּן son
מַתַּנְיָ֛ה mattanyˈā מַתַּנְיָה Mattaniah
הַ ha הַ the
לֵּוִ֖י llēwˌî לֵוִי Levite
מִן־ min- מִן from
בְּנֵ֣י bᵊnˈê בֵּן son
אָסָ֑ף ʔāsˈāf אָסָף Asaph
הָיְתָ֤ה hāyᵊṯˈā היה be
עָלָיו֙ ʕālāʸw עַל upon
ר֣וּחַ rˈûₐḥ רוּחַ wind
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst
הַ ha הַ the
קָּהָֽל׃ qqāhˈāl קָהָל assembly
20:14. erat autem Hiazihel filius Zacchariae filii Banaiae filii Hiehihel filii Mathaniae Levites de filiis Asaph super quem factus est spiritus Domini in medio turbae
And Jahaziel the son of Zacharias, the son of Banaias, the son of Jehiel, the son of Mathanias, a Levite of the sons of Asaph, was there, upon whom the spirit of the Lord came in the midst of the multitude,
20:14. But there was Jahaziel, the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite from the sons of Asaph, upon whom the Spirit of the Lord went, in the midst of the crowd.
20:14. Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, came the Spirit of the LORD in the midst of the congregation;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-20. По ст. 14, пророк Иозиил происходил из рода Асафа (ср. 1: Пар XXV:2), который, как известно, происходил из левитов и был одним из начальников хора при Давиде (1: Пар VI:24; XV:17; XVI:5, XXV:1; 2: Пар V:12). Имя Асафа стоит в надписании 12-ти псалмов (49, 72–82), в том числе и упомянутого уже псалма LXXXII-го, в котором, как сказано, можно видеть отображение факта нашествия союзников на Иосафата и победы его над ними. Таким образом, пророк Иозиил, Асафит (потомок Асафа в 4-м поколении 1: Пар XXV:2), мог быть составителем псалма LXXXII, и, следовательно, историческая достоверность рассказа 2: Пар XX — вне всякого сомнения. Исполненный Духа Божьего (ст. 14), Иозиил объявляет предстоящую иудеям войну Божию (ст. 15), соответственно чему и средствами борьбы должны быть духовные орудия молитвы (ст. 19, 21).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God's Promise of Victory. B. C. 892.

14 Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, came the Spirit of the LORD in the midst of the congregation; 15 And he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the LORD unto you, Be not afraid nor dismayed by reason of this great multitude; for the battle is not yours, but God's. 16 To morrow go ye down against them: behold, they come up by the cliff of Ziz; and ye shall find them at the end of the brook, before the wilderness of Jeruel. 17 Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of the LORD with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out against them: for the LORD will be with you. 18 And Jehoshaphat bowed his head with his face to the ground: and all Judah and the inhabitants of Jerusalem fell before the LORD, worshipping the LORD. 19 And the Levites, of the children of the Kohathites, and of the children of the Korhites, stood up to praise the LORD God of Israel with a loud voice on high.
We have here God's gracious answer to Jehoshaphat's prayer; and it was a speedy answer. While he was yet speaking God heard: before the congregation was dismissed they had assurance given them that they should be victorious; for it is never in vain to seek God. 1. The spirit of prophecy came upon a Levite that was present, not in any place of eminency, but in the midst of the congregation, v. 14. The Spirit, like the wind, blows where and on whom he listeth. He was of the sons of Asaph, and therefore one of the singers; on that office God would put an honour. Whether he was a prophet before this or no is uncertain, most probably he was, which would make him the more regarded. There needed no sign, the thing itself was to be performed the very next day, and that would be confirmation enough to his prophecy. 2. He encouraged them to trust in God, though the danger was very threatening (v. 15): "Be not afraid; you have admitted fear enough to bring you to God, do not now admit that which will drive you to God, do not now admit that which will drive you from him again. The battle is not yours; it is not in your own strength, not for your own cause, that you engage; the battle is God's: he does and will, as you have desired, interest himself in the cause." 3. He gives them intelligence of the motions of the enemy, and orders them to march towards them, with particular directions where they should find them. To-morrow (the day after the fast) go you down against them, v. 16, 17. It is fit that he who commands the deliverance should command those for whom the deliverance is to be wrought, and give the necessary orders, both for time and place. 4. He assures them that they should be, not the glorious instruments, but the joyful spectators, of the total defeat of the enemy: "You shall not need to strike a stroke; the work shall be done to your hands; only stand still and see it," v. 17. As Moses said to Israel at the Red Sea (Exod. xiv. 13), "God is with you, who is able to do his work himself, and will do it. If the battle be his, the victory shall be his too." Let but the Christian soldier go out against his spiritual enemies, and the God of peace will tread them under his feet and make him more than a conqueror. 5. Jehoshaphat and his people received these assurances with faith, reverence, and thankfulness. (1.) They bowed their heads, Jehoshaphat first, and then all the people, fell before the Lord, and worshipped, receiving with a holy awe and fear of God this token of his favour, and saying with faith, Be it unto us according to thy word. (2.) They lifted up their voices in praise to God, v. 19. An active faith can give thanks for a promise though it be not yet performed, knowing that God's bonds are as good as ready money. God hath spoken in his holiness; I will rejoice, Ps. lx. 5.
Albert Barnes: Notes on the Bible - 1834
20:14: "Mattaniah" is thought to be a corrupt reading for "Nethaniah," who is mentioned among the sons of Asaph in Ch1 25:2, Ch1 25:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:14: Then upon: Isa 58:9, Isa 65:24; Dan 9:20, Dan 9:21; Act 10:4, Act 10:31
came the Spirit: Ch2 15:1, Ch2 24:20; Num 11:25, Num 11:26, Num 24:2
Carl Friedrich Keil and Franz Delitzsch

The Lord's answer by the prophet Jahaziel. - 2Chron 20:14. In the midst of the assembly the Spirit of the Lord came upon Jahaziel, a Levite of the sons of Asaph, and promised miraculous assistance to king and people. Jahaziel's descent is traced back for five generations to the Levite Mattaniah of the sons of Asaph. This Mattaniah is not the same person as the Mattaniah in 1Chron 25:4, 1Chron 25:16, who lived in David's time, for he belonged to the sons of Heman; but perhaps (as Movers conjectures, S. 112) he is identical with the Asaphite Nethaniah, 1Chron 25:2, 1Chron 25:12, since מ and נ might easily be confounded.
2Chron 20:15
Jehaziel announced to the king and people that they need not fear before the great multitude of their foes; "for the war is not yours, but Jahve's," i.e., you have not to make war upon them, for the Lord will do it; cf. 1Kings 17:47.
2Chron 20:16
"To-morrow go ye down against them: behold, they come up by the height Hazziz; and ye will find them at the end of the valley, before the desert Jeruel." The wilderness Jeruel was, without doubt, the name of a part of the great stretch of flat country, bounded on the south by the Wady el Ghr, and extending from the Dead Sea to the neighbourhood of Tekoa, which is now called el Hasasah, after a wady on its northern side. The whole country along the west side of the Dead Sea, "where it does not consist of mountain ridges or deep valley, is a high table-land, sloping gradually towards the east, wholly waste, merely covered here and there with a few bushes, and without the slightest trace of having ever been cultivated" (Robinson's Pal. sub voce). The name הצּיץ מעלה, ascent or height of Hazziz, has perhaps remained attached to the Wady el Hasasah. lxx have rendered הצּיץ by Ἀσσεῖς; Josephus (Antt. ix. 1. 2) has ἀναβάσεως λεγομένης ἐξοχῆς, in accordance with which Robinson (loc. cit.) takes the way "upwards from Ziz" to be the pass which at present leads from Ain Jidy to the table-land. Yet it is described by him as a "fearful pass,"
(Note: He remarks: "The path winds up in zig-zags, often at the steepest gradient which horses could ascend, and runs partly along projecting walls of rock on the perpendicular face of the cliff, and then down the heaps of dbris, which are almost as steep. When one looks back at this part from below, it seems quite impossible that there could be any pathway; but by skilful windings the path has been carried down without any unconquerable difficulties, so that even loaded camels often go up and down.")
and it can hardly be thought of here, even if the enemy, like the Bedouins now when on their forays, may be supposed to have marched along the shore of the sea, and ascended to the table-land only at Engedi; for the Israelites did not meet the enemy in this ascent, but above upon the table-land. Josephus' translation of הצּיץ by ἐξοχή is also very questionable, for it is not necessary that the ה should be the article (Ew. Gesch. iii. S. 475, der 2 Aufl.).
2Chron 20:17
Ye have not to fight therein (בּזאת); only come hither, stand and see the help of the Lord (who is) with you. You need do nothing more, and therefore need not fear.
2Chron 20:18-19
For this comforting assurance the king and people thanked the Lord, falling down in worship before Him, whereupon the Levites stood up to praise God with a loud voice. Levites "of the sons of Kohath, yea, of the Korahites," for they were descended from Kohath (1Chron 6:22).
Geneva 1599
Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, came (i) the Spirit of the LORD in the midst of the congregation;
(i) Who was moved by the Spirit of God to prophecy.
John Gill
Then upon Jahaziel, the son of Zechariah, the son of Benaiah,
the son of Jehiel, the son of Mattaniah, a Levite, of the sons of Asaph,.... Being a man of some note, though a Levite, his genealogy is given:
came the Spirit of the Lord in the midst of the congregation; the spirit of prophecy from the Lord, as the Targum, as it was; for he foretold the victory that should be obtained over the enemy, and that without fighting, yea, the particular place where they should meet them; and this came upon him suddenly, while he was in the midst of the congregation, while he and they were waiting upon the Lord, and perhaps had never prophesied before; or if he had, prophecy did not come according to the will of man, but by the will of God; the Spirit of God in that, as in other instances, is like the wind that blows when and where it listeth.
Robert Jamieson, A. R. Fausset and David Brown
Then upon Jahaziel . . . came the Spirit of the Lord--This prophet is not elsewhere mentioned, but his claim to the inspiration of a prophetic spirit was verified by the calm and distinct announcement he gave, both of the manner and the completeness of the deliverance he predicted.
20:1520:15: եւ ասէ. Լուարո՛ւք ամենայն Յուդայ եւ բնակիչք Երուսաղեմի՝ եւ արքայ Յովսափատ. ա՛յսպէս ասէ Տէր ցձեզ. Մի՛ երկնչիք, եւ մի՛ զարհուրիք յերեսաց բազում ամբոխին այնորիկ. վասն զի ո՛չ ձե՛ր է պատերազմդ՝ այլ Աստուծոյ։
15 եւ Օզիէլն ասաց. «Լսեցէ՛ք, Յուդայի մարդի՛կ, Երուսաղէմի բնակիչնե՛ր եւ Յոսափա՛տ արքայ, Տէրը ձեզ այսպէս է ասում. “Մի՛ վախեցէք ու մի՛ զարհուրէք այս մեծ բազմութիւնից, քանզի պատերազմը ձերը չէ, այլ՝ Աստծունը:
15 Ու անիկա ըսաւ. «Ո՛վ Յուդա ու Երուսաղէմի բնակիչներ ու դո՛ւն, Յո՛վսափատ թագաւոր, մտիկ ըրէ՛ք, Տէրը ձեզի այսպէս կ’ըսէ. ‘Դուք մի՛ վախնաք ու այս մեծ բազմութեանը երեսէն մի՛ զարհուրիք, քանզի պատերազմը ձերը չէ, հապա Աստուծոյն է’։
եւ ասէ. Լուարուք, ամենայն Յուդա եւ բնակիչք Երուսաղեմի եւ արքայ Յովսափատ, այսպէս ասէ Տէր ցձեզ. Մի՛ երկնչիք եւ մի՛ զարհուրիք յերեսաց բազում ամբոխին այնորիկ. վասն զի ոչ ձեր է պատերազմդ` այլ Աստուծոյ:

20:15: եւ ասէ. Լուարո՛ւք ամենայն Յուդայ եւ բնակիչք Երուսաղեմի՝ եւ արքայ Յովսափատ. ա՛յսպէս ասէ Տէր ցձեզ. Մի՛ երկնչիք, եւ մի՛ զարհուրիք յերեսաց բազում ամբոխին այնորիկ. վասն զի ո՛չ ձե՛ր է պատերազմդ՝ այլ Աստուծոյ։
15 եւ Օզիէլն ասաց. «Լսեցէ՛ք, Յուդայի մարդի՛կ, Երուսաղէմի բնակիչնե՛ր եւ Յոսափա՛տ արքայ, Տէրը ձեզ այսպէս է ասում. “Մի՛ վախեցէք ու մի՛ զարհուրէք այս մեծ բազմութիւնից, քանզի պատերազմը ձերը չէ, այլ՝ Աստծունը:
15 Ու անիկա ըսաւ. «Ո՛վ Յուդա ու Երուսաղէմի բնակիչներ ու դո՛ւն, Յո՛վսափատ թագաւոր, մտիկ ըրէ՛ք, Տէրը ձեզի այսպէս կ’ըսէ. ‘Դուք մի՛ վախնաք ու այս մեծ բազմութեանը երեսէն մի՛ զարհուրիք, քանզի պատերազմը ձերը չէ, հապա Աստուծոյն է’։
zohrab-1805▾ eastern-1994▾ western am▾
20:1520:15 и сказал он: слушайте, все Иудеи и жители Иерусалима и царь Иосафат! Так говорит Господь к вам: не бойтесь и не ужасайтесь множества сего великого, ибо не ваша война, а Божия.
20:15 καὶ και and; even εἶπεν επω say; speak ἀκούσατε ακουω hear πᾶς πας all; every Ιουδα ιουδα Iouda; Iutha καὶ και and; even οἱ ο the κατοικοῦντες κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὑμῖν υμιν you αὐτοῖς αυτος he; him μὴ μη not φοβεῖσθε φοβεω afraid; fear μηδὲ μηδε while not; nor πτοηθῆτε πτοεω frighten ἀπὸ απο from; away προσώπου προσωπον face; ahead of τοῦ ο the ὄχλου οχλος crowd; mass τοῦ ο the πολλοῦ πολυς much; many τούτου ουτος this; he ὅτι οτι since; that οὐχ ου not ὑμῖν υμιν you ἐστιν ειμι be ἡ ο the παράταξις παραταξις but ἢ η or; than τῷ ο the θεῷ θεος God
20:15 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הַקְשִׁ֤יבוּ haqšˈîvû קשׁב give attention כָל־ ḵol- כֹּל whole יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וְ wᵊ וְ and יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king יְהֹושָׁפָ֑ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat כֹּֽה־ kˈō- כֹּה thus אָמַ֨ר ʔāmˌar אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH לָכֶ֗ם lāḵˈem לְ to אַ֠תֶּם ʔattˌem אַתֶּם you אַל־ ʔal- אַל not תִּֽירְא֤וּ tˈîrᵊʔˈû ירא fear וְ wᵊ וְ and אַל־ ʔal- אַל not תֵּחַ֨תּוּ֙ tēḥˈattû חתת be terrified מִ mi מִן from פְּנֵ֨י ppᵊnˌê פָּנֶה face הֶ he הַ the הָמֹ֤ון hāmˈôn הָמֹון commotion הָ hā הַ the רָב֙ rˌāv רַב much הַ ha הַ the זֶּ֔ה zzˈeh זֶה this כִּ֣י kˈî כִּי that לֹ֥א lˌō לֹא not לָכֶ֛ם lāḵˈem לְ to הַ ha הַ the מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war כִּ֥י kˌî כִּי that לֵ lē לְ to אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
20:15. et ait adtendite omnis Iuda et qui habitatis Hierusalem et tu rex Iosaphat haec dicit Dominus vobis nolite timere nec paveatis hanc multitudinem non est enim vestra pugna sed DeiAnd he said: Attend ye, all Juda, and you that dwell in Jerusalem, and thou king Josaphat: Thus saith the Lord to you: Fear ye not, and be not dismayed at this multitude: for the battle is not yours, but God's.
15. and he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat: thus saith the LORD unto you, Fear not ye, neither be dismayed by reason of this great multitude; for the battle is not yours, but God’s.
20:15. And he said: “Pay attention, all of Judah, and you who live in Jerusalem, and you, king Jehoshaphat. Thus says the Lord to you: Do not be afraid. Neither should you be dismayed by this multitude. For the fight is not yours, but God’s.
20:15. And he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the LORD unto you, Be not afraid nor dismayed by reason of this great multitude; for the battle [is] not yours, but God’s.
And he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the LORD unto you, Be not afraid nor dismayed by reason of this great multitude; for the battle [is] not your' s, but God' s:

20:15 и сказал он: слушайте, все Иудеи и жители Иерусалима и царь Иосафат! Так говорит Господь к вам: не бойтесь и не ужасайтесь множества сего великого, ибо не ваша война, а Божия.
20:15
καὶ και and; even
εἶπεν επω say; speak
ἀκούσατε ακουω hear
πᾶς πας all; every
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
οἱ ο the
κατοικοῦντες κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ο the
βασιλεὺς βασιλευς monarch; king
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ὑμῖν υμιν you
αὐτοῖς αυτος he; him
μὴ μη not
φοβεῖσθε φοβεω afraid; fear
μηδὲ μηδε while not; nor
πτοηθῆτε πτοεω frighten
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τοῦ ο the
ὄχλου οχλος crowd; mass
τοῦ ο the
πολλοῦ πολυς much; many
τούτου ουτος this; he
ὅτι οτι since; that
οὐχ ου not
ὑμῖν υμιν you
ἐστιν ειμι be
ο the
παράταξις παραταξις but
η or; than
τῷ ο the
θεῷ θεος God
20:15
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הַקְשִׁ֤יבוּ haqšˈîvû קשׁב give attention
כָל־ ḵol- כֹּל whole
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
וְ wᵊ וְ and
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
יְהֹושָׁפָ֑ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
כֹּֽה־ kˈō- כֹּה thus
אָמַ֨ר ʔāmˌar אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
לָכֶ֗ם lāḵˈem לְ to
אַ֠תֶּם ʔattˌem אַתֶּם you
אַל־ ʔal- אַל not
תִּֽירְא֤וּ tˈîrᵊʔˈû ירא fear
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תֵּחַ֨תּוּ֙ tēḥˈattû חתת be terrified
מִ mi מִן from
פְּנֵ֨י ppᵊnˌê פָּנֶה face
הֶ he הַ the
הָמֹ֤ון hāmˈôn הָמֹון commotion
הָ הַ the
רָב֙ rˌāv רַב much
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
כִּ֣י kˈî כִּי that
לֹ֥א lˌō לֹא not
לָכֶ֛ם lāḵˈem לְ to
הַ ha הַ the
מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war
כִּ֥י kˌî כִּי that
לֵ לְ to
אלֹהִֽים׃ ʔlōhˈîm אֱלֹהִים god(s)
20:15. et ait adtendite omnis Iuda et qui habitatis Hierusalem et tu rex Iosaphat haec dicit Dominus vobis nolite timere nec paveatis hanc multitudinem non est enim vestra pugna sed Dei
And he said: Attend ye, all Juda, and you that dwell in Jerusalem, and thou king Josaphat: Thus saith the Lord to you: Fear ye not, and be not dismayed at this multitude: for the battle is not yours, but God's.
20:15. And he said: “Pay attention, all of Judah, and you who live in Jerusalem, and you, king Jehoshaphat. Thus says the Lord to you: Do not be afraid. Neither should you be dismayed by this multitude. For the fight is not yours, but God’s.
20:15. And he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the LORD unto you, Be not afraid nor dismayed by reason of this great multitude; for the battle [is] not yours, but God’s.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:15: For the battle is not yours, but God's - God will not employ you in the discomfiture of this great host; he himself will take the matter in hand, deliver you, and destroy them.
2 Chronicles 20:17
Albert Barnes: Notes on the Bible - 1834
20:15: The prophet uses words familiar to the people, and connected with several great deliverances (see the marginal references).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:15: Be not afraid: Ch2 32:7, Ch2 32:8; Exo 14:13, Exo 14:14; Deu 1:29, Deu 1:30, Deu 20:1, Deu 20:4, Deu 31:6, Deu 31:8; Jos 11:6; Neh 4:14; Psa 17:1, Psa 17:2; Isa 41:10-16, Isa 43:1, Isa 43:2
the battle: Ch2 32:8; Sa1 17:47
Geneva 1599
And he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the LORD unto you, Be not afraid nor dismayed by reason of this great multitude; for the (k) battle [is] not yours, but God's.
(k) They fight against God and not against you, therefore he will fight for you.
John Gill
And he said, hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou King Jehoshaphat,.... There is a climax or gradation in these words rising from the lowest to the highest; from the people of the cities in the country, to the inhabitants of Jerusalem the metropolis, and from thence to the king the supreme governor:
thus saith the Lord unto you, be not afraid, nor dismayed, by reason of this great multitude; whose numbers were discouraging to the king, and he had taken notice of them, which this respects:
for the battle is not your's, but God's: the cause was his, and he would espouse and maintain it; not they, but he, would fight the battle, and therefore they had nothing to fear.
John Wesley
But God's - God will fight for you, and he alone will do the work, you need not strike a stroke.
20:1620:16: Վաղիւ իջէ՛ք ՚ի վերայ նոցա. ահա իջանեն ընդ զառ ՚ի վայրն Ասեր, եւ գտջի՛ք զնոսա առ եզեր գետոյն, անապատին Յերիելի.
16 Վաղն եւեթ յարձակուեցէ՛ք նրանց վրայ: Ահա նրանք իջնում են Ասերի զառիվայրով, եւ դուք նրանց կը գտնէք Յերիէլի անապատում գտնուող գետի եզերքին:
16 Վաղը անոնց վրայ իջէ՛ք. ահա անոնք Ասիսի զառիվերէն պիտի ելլեն։ Զանոնք հեղեղատին ծայրը, Յերուէլին անապատին առջեւ, պիտի գտնէք։
Վաղիւ իջէք ի վերայ նոցա. ահա [237]իջանեն ընդ զառ ի վայրն Ասեր``, եւ գտջիք զնոսա առ եզեր գետոյն [238]անապատին Յերիելի:

20:16: Վաղիւ իջէ՛ք ՚ի վերայ նոցա. ահա իջանեն ընդ զառ ՚ի վայրն Ասեր, եւ գտջի՛ք զնոսա առ եզեր գետոյն, անապատին Յերիելի.
16 Վաղն եւեթ յարձակուեցէ՛ք նրանց վրայ: Ահա նրանք իջնում են Ասերի զառիվայրով, եւ դուք նրանց կը գտնէք Յերիէլի անապատում գտնուող գետի եզերքին:
16 Վաղը անոնց վրայ իջէ՛ք. ահա անոնք Ասիսի զառիվերէն պիտի ելլեն։ Զանոնք հեղեղատին ծայրը, Յերուէլին անապատին առջեւ, պիտի գտնէք։
zohrab-1805▾ eastern-1994▾ western am▾
20:1620:16 Завтра выступите против них: вот они всходят на возвышенность Циц, и вы найдете их на конце долины, пред пустынею Иеруилом.
20:16 αὔριον αυριον tomorrow; next day κατάβητε καταβαινω step down; descend ἐπ᾿ επι in; on αὐτούς αυτος he; him ἰδοὺ ιδου see!; here I am ἀναβαίνουσιν αναβαινω step up; ascend κατὰ κατα down; by τὴν ο the ἀνάβασιν αναβασις and; even εὑρήσετε ευρισκω find αὐτοὺς αυτος he; him ἐπ᾿ επι in; on ἄκρου ακρον top; tip ποταμοῦ ποταμος river τῆς ο the ἐρήμου ερημος lonesome; wilderness Ιεριηλ ιεριηλ Ieriēl; Ieril
20:16 מָחָר֙ māḥˌār מָחָר next day רְד֣וּ rᵊḏˈû ירד descend עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon הִנָּ֥ם hinnˌām הִנֵּה behold עֹלִ֖ים ʕōlˌîm עלה ascend בְּ bᵊ בְּ in מַעֲלֵ֣ה maʕᵃlˈē מַעֲלֶה ascent הַ ha הַ the צִּ֑יץ ṣṣˈîṣ צִיץ Ziz וּ û וְ and מְצָאתֶ֤ם mᵊṣāṯˈem מצא find אֹתָם֙ ʔōṯˌām אֵת [object marker] בְּ bᵊ בְּ in סֹ֣וף sˈôf סֹוף end הַ ha הַ the נַּ֔חַל nnˈaḥal נַחַל wadi פְּנֵ֖י pᵊnˌê פָּנֶה face מִדְבַּ֥ר miḏbˌar מִדְבָּר desert יְרוּאֵֽל׃ yᵊrûʔˈēl יְרוּאֵל Jeruel
20:16. cras descendetis contra eos ascensuri enim sunt per clivum nomine Sis et invenietis illos in summitate torrentis qui est contra solitudinem HieruhelTo morrow you shall go down against them: for they will come up by the ascent named Sis, and you shall find them at the head of the torrent, which is over against the wilderness of Jeruel.
16. Tomorrow go ye down against them: behold, they come up by the ascent of Ziz; and ye shall find them at the end of the valley, before the wilderness of Jeruel.
20:16. Tomorrow, you shall descend against them. For they will ascend along the incline named Ziz, and will find them at the summit of the torrent, which is opposite the wilderness of Jeruel.
20:16. To morrow go ye down against them: behold, they come up by the cliff of Ziz; and ye shall find them at the end of the brook, before the wilderness of Jeruel.
To morrow go ye down against them: behold, they come up by the cliff of Ziz; and ye shall find them at the end of the brook, before the wilderness of Jeruel:

20:16 Завтра выступите против них: вот они всходят на возвышенность Циц, и вы найдете их на конце долины, пред пустынею Иеруилом.
20:16
αὔριον αυριον tomorrow; next day
κατάβητε καταβαινω step down; descend
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
ἰδοὺ ιδου see!; here I am
ἀναβαίνουσιν αναβαινω step up; ascend
κατὰ κατα down; by
τὴν ο the
ἀνάβασιν αναβασις and; even
εὑρήσετε ευρισκω find
αὐτοὺς αυτος he; him
ἐπ᾿ επι in; on
ἄκρου ακρον top; tip
ποταμοῦ ποταμος river
τῆς ο the
ἐρήμου ερημος lonesome; wilderness
Ιεριηλ ιεριηλ Ieriēl; Ieril
20:16
מָחָר֙ māḥˌār מָחָר next day
רְד֣וּ rᵊḏˈû ירד descend
עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon
הִנָּ֥ם hinnˌām הִנֵּה behold
עֹלִ֖ים ʕōlˌîm עלה ascend
בְּ bᵊ בְּ in
מַעֲלֵ֣ה maʕᵃlˈē מַעֲלֶה ascent
הַ ha הַ the
צִּ֑יץ ṣṣˈîṣ צִיץ Ziz
וּ û וְ and
מְצָאתֶ֤ם mᵊṣāṯˈem מצא find
אֹתָם֙ ʔōṯˌām אֵת [object marker]
בְּ bᵊ בְּ in
סֹ֣וף sˈôf סֹוף end
הַ ha הַ the
נַּ֔חַל nnˈaḥal נַחַל wadi
פְּנֵ֖י pᵊnˌê פָּנֶה face
מִדְבַּ֥ר miḏbˌar מִדְבָּר desert
יְרוּאֵֽל׃ yᵊrûʔˈēl יְרוּאֵל Jeruel
20:16. cras descendetis contra eos ascensuri enim sunt per clivum nomine Sis et invenietis illos in summitate torrentis qui est contra solitudinem Hieruhel
To morrow you shall go down against them: for they will come up by the ascent named Sis, and you shall find them at the head of the torrent, which is over against the wilderness of Jeruel.
20:16. Tomorrow, you shall descend against them. For they will ascend along the incline named Ziz, and will find them at the summit of the torrent, which is opposite the wilderness of Jeruel.
20:16. To morrow go ye down against them: behold, they come up by the cliff of Ziz; and ye shall find them at the end of the brook, before the wilderness of Jeruel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Положение возвышенности Циц (или Гациц) и пустыни Иеруэль точно не может быть определено. Первую указывают в нынешней Wadi hasasa к юго-вост. от Фекои (ст. 20). Во всяком случае обе местности лежали на южной границе Иудеи — с Едомом.
Albert Barnes: Notes on the Bible - 1834
20:16
By the "cliff (or, rather - as in the margin - ascent) of Ziz," we must understand the mountain path which leads up from Engedi across the elevated tract still known as El-Husasah, in the direction of Tekoa Ch2 20:20.
At the end of the brook - Rather, "at the end of the gulley," or dry torrent-course. No name like Jeruel has been as yet found in this district.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:16: cliff: Heb. ascent
Ziz: The cliff of Ziz was probably near Ziza, which Ptolemy places in Arabia Petrae, long. 69, 11/24 degrees lat. 31 degrees.
brook: or, valley
the wilderness: The wilderness of Jeruel seems, from Ch2 20:20, to have been a part of the wilderness of Tekoa.
John Gill
Tomorrow go ye down against them,.... This was the fast day, and so not proper to march out in, but on the morrow they might go out with great confidence and intrepidity; and as Jerusalem was situated on an eminence, they are directed to go down:
behold, they come up by the cliff of Ziz; a steep hill, so called from the flowers upon it:
and ye shall find them at the end of the brook; on the bank of Kidron, according to Beckius, which seems not likely to be meant, since they went as far as the wilderness of Tekoa, 2Chron 20:20,
before the wilderness of Jeruel; the same with that of Tekoa, or near it.
John Wesley
Go down - From Jerusalem, where he and his army now were; which stood upon high ground.
Robert Jamieson, A. R. Fausset and David Brown
they come up by the cliff of Ziz--This seems to have been nothing else than the present pass which leads northwards, by an ascent from En-gedi to Jerusalem, issuing a little below Tekoa. The wilderness of Jeruel was probably the large flat district adjoining the desert of Tekoa, called El-Husasah, from a wady on its northern side [ROBINSON].
20:1720:17: Ո՛չ է ձեր պատերազմել անդ. իմասջի՛ք եւ տեսջի՛ք զփրկութիւն Տեառն որ է ընդ ձեզ, Յուդայ եւ Երուսաղէմ. մի՛ երկնչիք եւ մի՛ զարհուրիք վաղիւ իջանել ընդ առաջ նոցա. զի Տէր է՛ ընդ ձեզ[4609]։ [4609] Ոմանք. Մի՛ երկնչիջիք եւ մի՛ զարհուրիջիք վաղիւ ելանել ընդ առաջ։
17 Դուք չէ, որ այնտեղ պիտի պատերազմէք: Հասկացէ՛ք ու կը տեսնէք ձեզ հետ եղող Տիրոջ փրկութիւնը: Յուդայի՛ երկիր եւ Երուսաղէ՛մ, մի՛ վախեցէք ու մի՛ զարհուրէք. վաղը յարձակուեցէ՛ք նրանց վրայ, քանզի Տէրը ձեզ հետ է»:
17 Այս պատերազմին մէջ դուք պիտի չպատերազմիք. դուք երեւցէք ու կեցէ՛ք, որպէս զի Տէրոջը ձեզի ըրած փրկութիւնը տեսնէք։ Ո՛վ Յուդա ու Երուսաղէմ. մի՛ վախնաք ու մի՛ զարհուրիք. վաղը անոնց դէմ ելէ՛ք ու Տէրը ձեզի հետ պիտի ըլլայ»։
Ոչ է ձեր պատերազմել անդ. [239]իմասջիք եւ տեսջիք զփրկութիւն Տեառն որ է ընդ ձեզ, Յուդա եւ Երուսաղէմ. մի՛ երկնչիք եւ մի՛ զարհուրիք վաղիւ իջանել ընդ առաջ նոցա, զի Տէր է ընդ ձեզ:

20:17: Ո՛չ է ձեր պատերազմել անդ. իմասջի՛ք եւ տեսջի՛ք զփրկութիւն Տեառն որ է ընդ ձեզ, Յուդայ եւ Երուսաղէմ. մի՛ երկնչիք եւ մի՛ զարհուրիք վաղիւ իջանել ընդ առաջ նոցա. զի Տէր է՛ ընդ ձեզ[4609]։
[4609] Ոմանք. Մի՛ երկնչիջիք եւ մի՛ զարհուրիջիք վաղիւ ելանել ընդ առաջ։
17 Դուք չէ, որ այնտեղ պիտի պատերազմէք: Հասկացէ՛ք ու կը տեսնէք ձեզ հետ եղող Տիրոջ փրկութիւնը: Յուդայի՛ երկիր եւ Երուսաղէ՛մ, մի՛ վախեցէք ու մի՛ զարհուրէք. վաղը յարձակուեցէ՛ք նրանց վրայ, քանզի Տէրը ձեզ հետ է»:
17 Այս պատերազմին մէջ դուք պիտի չպատերազմիք. դուք երեւցէք ու կեցէ՛ք, որպէս զի Տէրոջը ձեզի ըրած փրկութիւնը տեսնէք։ Ո՛վ Յուդա ու Երուսաղէմ. մի՛ վախնաք ու մի՛ զարհուրիք. վաղը անոնց դէմ ելէ՛ք ու Տէրը ձեզի հետ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1720:17 Не вам сражаться на сей раз; вы станьте, стойте и смотрите на спасение Господне, {посылаемое} вам. Иуда и Иерусалим! не бойтесь и не ужасайтесь. Завтра выступите навстречу им, и Господь будет с вами.
20:17 οὐχ ου not ὑμῖν υμιν you ἐστιν ειμι be πολεμῆσαι πολεμεω battle ταῦτα ουτος this; he σύνετε συνιημι comprehend καὶ και and; even ἴδετε οραω view; see τὴν ο the σωτηρίαν σωτηρια safety κυρίου κυριος lord; master μεθ᾿ μετα with; amid ὑμῶν υμων your Ιουδα ιουδα Iouda; Iutha καὶ και and; even Ιερουσαλημ ιερουσαλημ Jerusalem μὴ μη not φοβεῖσθε φοβεω afraid; fear μηδὲ μηδε while not; nor πτοηθῆτε πτοεω frighten αὔριον αυριον tomorrow; next day ἐξελθεῖν εξερχομαι come out; go out εἰς εις into; for ἀπάντησιν απαντησις encounter; escort αὐτοῖς αυτος he; him καὶ και and; even κύριος κυριος lord; master μεθ᾿ μετα with; amid ὑμῶν υμων your
20:17 לֹ֥א lˌō לֹא not לָכֶ֖ם lāḵˌem לְ to לְ lᵊ לְ to הִלָּחֵ֣ם hillāḥˈēm לחם fight בָּ bā בְּ in זֹ֑את zˈōṯ זֹאת this הִתְיַצְּב֣וּ hiṯyaṣṣᵊvˈû יצב stand עִמְד֡וּ ʕimᵊḏˈû עמד stand וּ û וְ and רְא֣וּ rᵊʔˈû ראה see אֶת־ ʔeṯ- אֵת [object marker] יְשׁוּעַת֩ yᵊšûʕˌaṯ יְשׁוּעָה salvation יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH עִמָּכֶ֜ם ʕimmāḵˈem עִם with יְהוּדָ֣ה yᵊhûḏˈā יְהוּדָה Judah וִֽ wˈi וְ and ירוּשָׁלִַ֗ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem אַל־ ʔal- אַל not תִּֽירְאוּ֙ tˈîrᵊʔû ירא fear וְ wᵊ וְ and אַל־ ʔal- אַל not תֵּחַ֔תּוּ tēḥˈattû חתת be terrified מָחָר֙ māḥˌār מָחָר next day צְא֣וּ ṣᵊʔˈû יצא go out לִ li לְ to פְנֵיהֶ֔ם fᵊnêhˈem פָּנֶה face וַ wa וְ and יהוָ֖ה [yhwˌāh] יְהוָה YHWH עִמָּכֶֽם׃ ʕimmāḵˈem עִם with
20:17. non eritis vos qui dimicabitis sed tantummodo confidenter state et videbitis auxilium Domini super vos o Iuda et Hierusalem nolite timere nec paveatis cras egredimini contra eos et Dominus erit vobiscumIt shall not be you that shall fight, but only stand with confidence, and you shall see the help of the Lord over you, O Juda, and Jerusalem: fear ye not, nor be you dismayed: to morrow you shall go out against them, and the Lord will be with you.
17. Ye shall not need to fight in this : set yourselves, stand ye still, and see the salvation of the LORD with you, O Judah and Jerusalem: fear not, nor be dismayed: tomorrow go out against them; for the LORD is with you.
20:17. It will not be you who will fight. Instead, only stand with confidence, and you will see the help of the Lord over you, O Judah and Jerusalem. Do not be afraid. Neither should you be dismayed. Tomorrow you shall go forth against them, and the Lord will be with you.”
20:17. Ye shall not [need] to fight in this [battle]: set yourselves, stand ye [still], and see the salvation of the LORD with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out against them: for the LORD [will be] with you.
Ye shall not [need] to fight in this [battle]: set yourselves, stand ye [still], and see the salvation of the LORD with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out against them: for the LORD [will be] with you:

20:17 Не вам сражаться на сей раз; вы станьте, стойте и смотрите на спасение Господне, {посылаемое} вам. Иуда и Иерусалим! не бойтесь и не ужасайтесь. Завтра выступите навстречу им, и Господь будет с вами.
20:17
οὐχ ου not
ὑμῖν υμιν you
ἐστιν ειμι be
πολεμῆσαι πολεμεω battle
ταῦτα ουτος this; he
σύνετε συνιημι comprehend
καὶ και and; even
ἴδετε οραω view; see
τὴν ο the
σωτηρίαν σωτηρια safety
κυρίου κυριος lord; master
μεθ᾿ μετα with; amid
ὑμῶν υμων your
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
Ιερουσαλημ ιερουσαλημ Jerusalem
μὴ μη not
φοβεῖσθε φοβεω afraid; fear
μηδὲ μηδε while not; nor
πτοηθῆτε πτοεω frighten
αὔριον αυριον tomorrow; next day
ἐξελθεῖν εξερχομαι come out; go out
εἰς εις into; for
ἀπάντησιν απαντησις encounter; escort
αὐτοῖς αυτος he; him
καὶ και and; even
κύριος κυριος lord; master
μεθ᾿ μετα with; amid
ὑμῶν υμων your
20:17
לֹ֥א lˌō לֹא not
לָכֶ֖ם lāḵˌem לְ to
לְ lᵊ לְ to
הִלָּחֵ֣ם hillāḥˈēm לחם fight
בָּ בְּ in
זֹ֑את zˈōṯ זֹאת this
הִתְיַצְּב֣וּ hiṯyaṣṣᵊvˈû יצב stand
עִמְד֡וּ ʕimᵊḏˈû עמד stand
וּ û וְ and
רְא֣וּ rᵊʔˈû ראה see
אֶת־ ʔeṯ- אֵת [object marker]
יְשׁוּעַת֩ yᵊšûʕˌaṯ יְשׁוּעָה salvation
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
עִמָּכֶ֜ם ʕimmāḵˈem עִם with
יְהוּדָ֣ה yᵊhûḏˈā יְהוּדָה Judah
וִֽ wˈi וְ and
ירוּשָׁלִַ֗ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem
אַל־ ʔal- אַל not
תִּֽירְאוּ֙ tˈîrᵊʔû ירא fear
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תֵּחַ֔תּוּ tēḥˈattû חתת be terrified
מָחָר֙ māḥˌār מָחָר next day
צְא֣וּ ṣᵊʔˈû יצא go out
לִ li לְ to
פְנֵיהֶ֔ם fᵊnêhˈem פָּנֶה face
וַ wa וְ and
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
עִמָּכֶֽם׃ ʕimmāḵˈem עִם with
20:17. non eritis vos qui dimicabitis sed tantummodo confidenter state et videbitis auxilium Domini super vos o Iuda et Hierusalem nolite timere nec paveatis cras egredimini contra eos et Dominus erit vobiscum
It shall not be you that shall fight, but only stand with confidence, and you shall see the help of the Lord over you, O Juda, and Jerusalem: fear ye not, nor be you dismayed: to morrow you shall go out against them, and the Lord will be with you.
20:17. It will not be you who will fight. Instead, only stand with confidence, and you will see the help of the Lord over you, O Judah and Jerusalem. Do not be afraid. Neither should you be dismayed. Tomorrow you shall go forth against them, and the Lord will be with you.”
20:17. Ye shall not [need] to fight in this [battle]: set yourselves, stand ye [still], and see the salvation of the LORD with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out against them: for the LORD [will be] with you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:17: For the Lord will be with you - "The Word of the Lord shall be your Helper." - Targum.
2 Chronicles 20:20
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:17: not need: Ch2 20:22, Ch2 20:23; Exo 14:13, Exo 14:14, Exo 14:25
stand ye still: Psa 46:10, Psa 46:11; Isa 30:7, Isa 30:15; Lam 3:26, Lam 3:26
for the Lord: Ch2 15:2, Ch2 32:8; Num 14:9; Psa 46:7, Psa 46:11; Isa 8:9, Isa 8:10, Isa 41:10; Amo 5:14; Mat 1:23; Mat 28:20; Rom 8:31; Ti2 4:22
John Gill
Ye shall not need to fight in this battle,.... Since the Lord would fight for them:
set yourselves, stand ye still; present themselves they might, as if ready to engage; and keep their ground, not giving way in the least, but would have no need to strike a stroke:
and see the salvation of the Lord with you; which he would work for them, see Ex 14:13,
and Judah, and Jerusalem, fear not, nor be dismayed; which is repeated for the confirmation of them:
tomorrow go out against them, for the Lord will be with you; to protect them, fight for them, and give them victory; the Targum is,"the Word of the Lord shall be your help.''
20:1820:18: Եւ խոնարհեալ Յովսափատ ՚ի վերայ երեսաց իւրոց, եւ ամենայն Յուդաս՝ եւ բնակիչք Երուսաղեմի. անկան առաջի Տեառն, եւ երկի՛ր պագին Տեառն։
18 Յոսափատը, ամբողջ Յուդայի երկրի ու Երուսաղէմի բնակիչները երեսնիվայր խոնարհուելով՝ ընկան Տիրոջ առջեւ ու երկրպագեցին Տիրոջը:
18 Այն ատեն Յովսափատ երեսը գետինը ծռեց ու բոլոր Յուդա ու Երուսաղէմի բնակիչները Տէրոջը առջեւ երեսի վրայ ինկան ու Տէրոջը երկրպագութիւն ըրին։
Եւ խոնարհեալ Յովսափատ ի վերայ երեսաց իւրոց, եւ ամենայն Յուդաս եւ բնակիչք Երուսաղեմի, անկան առաջի Տեառն եւ երկիր պագին Տեառն:

20:18: Եւ խոնարհեալ Յովսափատ ՚ի վերայ երեսաց իւրոց, եւ ամենայն Յուդաս՝ եւ բնակիչք Երուսաղեմի. անկան առաջի Տեառն, եւ երկի՛ր պագին Տեառն։
18 Յոսափատը, ամբողջ Յուդայի երկրի ու Երուսաղէմի բնակիչները երեսնիվայր խոնարհուելով՝ ընկան Տիրոջ առջեւ ու երկրպագեցին Տիրոջը:
18 Այն ատեն Յովսափատ երեսը գետինը ծռեց ու բոլոր Յուդա ու Երուսաղէմի բնակիչները Տէրոջը առջեւ երեսի վրայ ինկան ու Տէրոջը երկրպագութիւն ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
20:1820:18 И преклонился Иосафат лицем до земли, и все Иудеи и жители Иерусалима пали пред Господом, чтобы поклониться Господу.
20:18 καὶ και and; even κύψας κυπτω stoop Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even πᾶς πας all; every Ιουδα ιουδα Iouda; Iutha καὶ και and; even οἱ ο the κατοικοῦντες κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem ἔπεσαν πιπτω fall ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master προσκυνῆσαι προσκυνεω worship κυρίῳ κυριος lord; master
20:18 וַ wa וְ and יִּקֹּ֧ד yyiqqˈōḏ קדד kneel down יְהֹושָׁפָ֛ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat אַפַּ֖יִם ʔappˌayim אַף nose אָ֑רְצָה ʔˈārᵊṣā אֶרֶץ earth וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יְהוּדָ֞ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem נָֽפְלוּ֙ nˈāfᵊlû נפל fall לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to הִֽשְׁתַּחֲוֹ֖ת hˈištaḥᵃwˌōṯ חוה bow down לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
20:18. Iosaphat ergo et Iuda et omnes habitatores Hierusalem ceciderunt proni in terram coram Domino et adoraverunt eumThen Josaphat, and Juda, and all the inhabitants of Jerusalem fell flat on the ground before the Lord, and adored him.
18. And Jehoshaphat bowed his head with his face to the ground: and all Judah and the inhabitants of Jerusalem fell down before the LORD, worshipping the LORD.
20:18. Then Jehoshaphat, and Judah, and all the inhabitants of Jerusalem fell prone on the ground before the Lord, and they adored him.
20:18. And Jehoshaphat bowed his head with [his] face to the ground: and all Judah and the inhabitants of Jerusalem fell before the LORD, worshipping the LORD.
And Jehoshaphat bowed his head with [his] face to the ground: and all Judah and the inhabitants of Jerusalem fell before the LORD, worshipping the LORD:

20:18 И преклонился Иосафат лицем до земли, и все Иудеи и жители Иерусалима пали пред Господом, чтобы поклониться Господу.
20:18
καὶ και and; even
κύψας κυπτω stoop
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
πᾶς πας all; every
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
οἱ ο the
κατοικοῦντες κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
ἔπεσαν πιπτω fall
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
προσκυνῆσαι προσκυνεω worship
κυρίῳ κυριος lord; master
20:18
וַ wa וְ and
יִּקֹּ֧ד yyiqqˈōḏ קדד kneel down
יְהֹושָׁפָ֛ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
אַפַּ֖יִם ʔappˌayim אַף nose
אָ֑רְצָה ʔˈārᵊṣā אֶרֶץ earth
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יְהוּדָ֞ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
נָֽפְלוּ֙ nˈāfᵊlû נפל fall
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
הִֽשְׁתַּחֲוֹ֖ת hˈištaḥᵃwˌōṯ חוה bow down
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
20:18. Iosaphat ergo et Iuda et omnes habitatores Hierusalem ceciderunt proni in terram coram Domino et adoraverunt eum
Then Josaphat, and Juda, and all the inhabitants of Jerusalem fell flat on the ground before the Lord, and adored him.
20:18. Then Jehoshaphat, and Judah, and all the inhabitants of Jerusalem fell prone on the ground before the Lord, and they adored him.
20:18. And Jehoshaphat bowed his head with [his] face to the ground: and all Judah and the inhabitants of Jerusalem fell before the LORD, worshipping the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:18: bowed his head: Ch2 7:3; Gen 24:26; Exo 4:31
fell before: Job 1:20; Psa 95:6
Geneva 1599
And Jehoshaphat (l) bowed his head with [his] face to the ground: and all Judah and the inhabitants of Jerusalem fell before the LORD, worshipping the LORD.
(l) Declaring his faith and obedience to the word of the Lord, and giving thanks for the deliverance promised.
John Gill
And Jehoshaphat bowed his head with his face to the ground,.... Not only in reverence of God, and his prophet, but as a token of his belief of what was said, and his thankfulness for it:
and all Judah, and the inhabitants of Jerusalem, fell before the Lord, worshipping him; adoring his goodness to them, in imitation of their king.
Robert Jamieson, A. R. Fausset and David Brown
Jehoshaphat bowed his head . . . and all Judah, &c.--This attitude was expressive of reverence to God and His Word, of confidence in His promise, and thankfulness for so extraordinary a favor.
20:1920:19: Եւ յարեա՛ն Ղեւտացիքն՝ յորդւոցն Կահաթու, եւ յորդւոցն Կորխայ՝ օրհնել զՏէր Աստուած ձայնիւ մեծաւ ՚ի բարձունս։
19 Եւ Կահաթի տոհմից ու Կորխի տոհմից ղեւտացիները վեր կացան ու բարձր ձայնով օրհնեցին Տէր Աստծուն:
19 Կահաթեաններու որդիներէն ու Կորխեաններու որդիներէն եղող Ղեւտացիները Իսրայէլի Տէր Աստուածը խիստ բարձր ձայնով օրհնեցին։
Եւ յարեան Ղեւտացիքն յորդւոցն Կահաթու եւ յորդւոցն Կորխայ օրհնել զՏէր Աստուած[240] ձայնիւ մեծաւ ի բարձունս:

20:19: Եւ յարեա՛ն Ղեւտացիքն՝ յորդւոցն Կահաթու, եւ յորդւոցն Կորխայ՝ օրհնել զՏէր Աստուած ձայնիւ մեծաւ ՚ի բարձունս։
19 Եւ Կահաթի տոհմից ու Կորխի տոհմից ղեւտացիները վեր կացան ու բարձր ձայնով օրհնեցին Տէր Աստծուն:
19 Կահաթեաններու որդիներէն ու Կորխեաններու որդիներէն եղող Ղեւտացիները Իսրայէլի Տէր Աստուածը խիստ բարձր ձայնով օրհնեցին։
zohrab-1805▾ eastern-1994▾ western am▾
20:1920:19 И встали левиты из сынов Каафовых и из сынов Кореевых хвалить Господа Бога Израилева, голосом весьма громким.
20:19 καὶ και and; even ἀνέστησαν ανιστημι stand up; resurrect οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis ἀπὸ απο from; away τῶν ο the υἱῶν υιος son Κααθ κααθ and; even ἀπὸ απο from; away τῶν ο the υἱῶν υιος son Κορε κορε Kore αἰνεῖν αινεω sing praise κυρίῳ κυριος lord; master θεῷ θεος God Ισραηλ ισραηλ.1 Israel ἐν εν in φωνῇ φωνη voice; sound μεγάλῃ μεγας great; loud εἰς εις into; for ὕψος υψος height; on high
20:19 וַ wa וְ and יָּקֻ֧מוּ yyāqˈumû קום arise הַ ha הַ the לְוִיִּ֛ם lᵊwiyyˈim לֵוִי Levite מִן־ min- מִן from בְּנֵ֥י bᵊnˌê בֵּן son הַ ha הַ the קְּהָתִ֖ים qqᵊhāṯˌîm קְהָתִי Kohathite וּ û וְ and מִן־ min- מִן from בְּנֵ֣י bᵊnˈê בֵּן son הַ ha הַ the קָּרְחִ֑ים qqorḥˈîm קָרְחִי Korahite לְ lᵊ לְ to הַלֵּ֗ל hallˈēl הלל praise לַ la לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in קֹ֥ול qˌôl קֹול sound גָּדֹ֖ול gāḏˌôl גָּדֹול great לְ lᵊ לְ to מָֽעְלָה׃ mˈāʕᵊlā מַעַל top
20:19. porro Levitae de filiis Caath et de filiis Core laudabant Dominum Deum Israhel voce magna in excelsumAnd the Levites of the sons of Caath, and of the sons of Core praised the Lord the God of Israel with a loud voice, on high.
19. And the Levites, of the children of the Kohathites and of the children of the Korahites, stood up to praise the LORD, the God of Israel, with an exceeding loud voice.
20:19. And the Levites from the sons of Kohath, and from the sons of Korah, were praising the Lord, the God of Israel, with a great voice, on high.
20:19. And the Levites, of the children of the Kohathites, and of the children of the Korhites, stood up to praise the LORD God of Israel with a loud voice on high.
And the Levites, of the children of the Kohathites, and of the children of the Korhites, stood up to praise the LORD God of Israel with a loud voice on high:

20:19 И встали левиты из сынов Каафовых и из сынов Кореевых хвалить Господа Бога Израилева, голосом весьма громким.
20:19
καὶ και and; even
ἀνέστησαν ανιστημι stand up; resurrect
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
ἀπὸ απο from; away
τῶν ο the
υἱῶν υιος son
Κααθ κααθ and; even
ἀπὸ απο from; away
τῶν ο the
υἱῶν υιος son
Κορε κορε Kore
αἰνεῖν αινεω sing praise
κυρίῳ κυριος lord; master
θεῷ θεος God
Ισραηλ ισραηλ.1 Israel
ἐν εν in
φωνῇ φωνη voice; sound
μεγάλῃ μεγας great; loud
εἰς εις into; for
ὕψος υψος height; on high
20:19
וַ wa וְ and
יָּקֻ֧מוּ yyāqˈumû קום arise
הַ ha הַ the
לְוִיִּ֛ם lᵊwiyyˈim לֵוִי Levite
מִן־ min- מִן from
בְּנֵ֥י bᵊnˌê בֵּן son
הַ ha הַ the
קְּהָתִ֖ים qqᵊhāṯˌîm קְהָתִי Kohathite
וּ û וְ and
מִן־ min- מִן from
בְּנֵ֣י bᵊnˈê בֵּן son
הַ ha הַ the
קָּרְחִ֑ים qqorḥˈîm קָרְחִי Korahite
לְ lᵊ לְ to
הַלֵּ֗ל hallˈēl הלל praise
לַ la לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
קֹ֥ול qˌôl קֹול sound
גָּדֹ֖ול gāḏˌôl גָּדֹול great
לְ lᵊ לְ to
מָֽעְלָה׃ mˈāʕᵊlā מַעַל top
20:19. porro Levitae de filiis Caath et de filiis Core laudabant Dominum Deum Israhel voce magna in excelsum
And the Levites of the sons of Caath, and of the sons of Core praised the Lord the God of Israel with a loud voice, on high.
20:19. And the Levites from the sons of Kohath, and from the sons of Korah, were praising the Lord, the God of Israel, with a great voice, on high.
20:19. And the Levites, of the children of the Kohathites, and of the children of the Korhites, stood up to praise the LORD God of Israel with a loud voice on high.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:19: Levites: Ch1 15:16-22, Ch1 16:5, Ch1 16:42, Ch1 23:5, Ch1 25:1-7
Korhites: Psa 44:1, Psa 49:1 *titles
a loud: Ch2 5:13; Ezr 3:12, Ezr 3:13; Neh 12:42, Neh 12:43; Psa 81:1, Psa 95:1, Psa 95:2
John Gill
And the Levites, of the children of the Kohathites, and of the children of the Korhites,.... Who were of the posterity of Kohath, in the line of Korah:
stood up to praise the Lord God of Israel with a loud voice on high; in high notes; they being the course in turn at this time for this service.
John Wesley
Stood up - By Jehoshaphat's appointment. On high - With heart and voice lifted up: whereby they shewed their full assurance of the victory.
Robert Jamieson, A. R. Fausset and David Brown
the Levites . . . stood up to praise the Lord--doubtless by the king's command. Their anthem was sung with such a joyful acclaim as showed that they universally regarded the victory as already obtained.
20:2020:20: Եւ կանխեցին ընդ առաւօտս, ելին յանապատն Թեկուայ. եւ յելանելն իւրեանց՝ եկաց Յովսափատ, գոչեաց եւ ասէ. Լուարո՛ւք ինձ Յուդաս եւ բնակիչք Երուսաղեմի. հաւատացէ՛ք Տեառն Աստուծոյ մերում, եւ հաւատասցէ ձեզ. հաւատացէ՛ք մարգարէից նորա՝ եւ յաջողեսցի՛ ձեզ։
20 Նրանք առաւօտեան կանուխ զարթնելով՝ գնացին Թեկուայի անապատը: Երբ նրանք վեր էին կենում, Յոսափատը կանգնեց ու աղաղակելով ասաց. «Ի՛նձ լսեցէք, Յուդայի երկրի եւ Երուսաղէմի բնակիչնե՛ր, հաւատացէ՛ք մեր Տէր Աստծուն, եւ նա էլ ձեզ կը հաւատայ, հաւատացէ՛ք նրա մարգարէներին ու յաջողութիւն կ’ունենաք»:
20 Առաւօտուն կանուխ ելան ու Թեկուէի անապատը գացին։ Անոնց երթալու ատենը Յովսափատ կեցաւ ու ըսաւ. «Ո՛վ Յուդա ու Երուսաղէմի բնակիչներ, ինծի մտիկ ըրէք. ձեր Տէր Աստուծոյն հաւատացէք ու ապահով պիտի ըլլաք։ Անոր մարգարէներուն հաւատացէ՛ք ու յաջողութիւն պիտի ունենաք»։
Եւ կանխեցին ընդ առաւօտս ելին յանապատն Թեկուայ. եւ յելանելն իւրեանց եկաց Յովսափատ գոչեաց եւ ասէ. Լուարուք ինձ, Յուդաս եւ բնակիչք Երուսաղեմի. հաւատացէք Տեառն Աստուծոյ [241]մերում, եւ հաւատասցի ձեզ. հաւատացէք մարգարէից նորա, եւ յաջողեսցի ձեզ:

20:20: Եւ կանխեցին ընդ առաւօտս, ելին յանապատն Թեկուայ. եւ յելանելն իւրեանց՝ եկաց Յովսափատ, գոչեաց եւ ասէ. Լուարո՛ւք ինձ Յուդաս եւ բնակիչք Երուսաղեմի. հաւատացէ՛ք Տեառն Աստուծոյ մերում, եւ հաւատասցէ ձեզ. հաւատացէ՛ք մարգարէից նորա՝ եւ յաջողեսցի՛ ձեզ։
20 Նրանք առաւօտեան կանուխ զարթնելով՝ գնացին Թեկուայի անապատը: Երբ նրանք վեր էին կենում, Յոսափատը կանգնեց ու աղաղակելով ասաց. «Ի՛նձ լսեցէք, Յուդայի երկրի եւ Երուսաղէմի բնակիչնե՛ր, հաւատացէ՛ք մեր Տէր Աստծուն, եւ նա էլ ձեզ կը հաւատայ, հաւատացէ՛ք նրա մարգարէներին ու յաջողութիւն կ’ունենաք»:
20 Առաւօտուն կանուխ ելան ու Թեկուէի անապատը գացին։ Անոնց երթալու ատենը Յովսափատ կեցաւ ու ըսաւ. «Ո՛վ Յուդա ու Երուսաղէմի բնակիչներ, ինծի մտիկ ըրէք. ձեր Տէր Աստուծոյն հաւատացէք ու ապահով պիտի ըլլաք։ Անոր մարգարէներուն հաւատացէ՛ք ու յաջողութիւն պիտի ունենաք»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2020:20 И встали они рано утром, и выступили к пустыне Фекойской; и когда они выступили, стал Иосафат и сказал: послушайте меня, Иудеи и жители Иерусалима! Верьте Господу Богу вашему, и будете тверды; верьте пророкам Его, и будет успех вам.
20:20 καὶ και and; even ὤρθρισαν ορθριζω get up at dawn πρωὶ πρωι early καὶ και and; even ἐξῆλθον εξερχομαι come out; go out εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness Θεκωε θεκωε and; even ἐν εν in τῷ ο the ἐξελθεῖν εξερχομαι come out; go out ἔστη ιστημι stand; establish Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat καὶ και and; even ἐβόησεν βοαω scream; shout καὶ και and; even εἶπεν επω say; speak ἀκούσατέ ακουω hear μου μου of me; mine Ιουδα ιουδα Iouda; Iutha καὶ και and; even οἱ ο the κατοικοῦντες κατοικεω settle ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ἐμπιστεύσατε εμπιστευω in κυρίῳ κυριος lord; master θεῷ θεος God ὑμῶν υμων your καὶ και and; even ἐμπιστευθήσεσθε εμπιστευω in προφήτῃ προφητης prophet αὐτοῦ αυτος he; him καὶ και and; even εὐοδωθήσεσθε ευοδοω prosper
20:20 וַ wa וְ and יַּשְׁכִּ֣ימוּ yyaškˈîmû שׁכם rise early בַ va בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and יֵּצְא֖וּ yyēṣᵊʔˌû יצא go out לְ lᵊ לְ to מִדְבַּ֣ר miḏbˈar מִדְבָּר desert תְּקֹ֑ועַ tᵊqˈôₐʕ תְּקֹועַ Tekoa וּ û וְ and בְ vᵊ בְּ in צֵאתָ֞ם ṣēṯˈām יצא go out עָמַ֣ד ʕāmˈaḏ עמד stand יְהֹושָׁפָ֗ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say שְׁמָע֗וּנִי šᵊmāʕˈûnî שׁמע hear יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וְ wᵊ וְ and יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem הַאֲמִ֜ינוּ haʔᵃmˈînû אמן be firm בַּ ba בְּ in יהוָ֤ה [yhwˈāh] יְהוָה YHWH אֱלֹהֵיכֶם֙ ʔᵉlōhêḵˌem אֱלֹהִים god(s) וְ wᵊ וְ and תֵ֣אָמֵ֔נוּ ṯˈēʔāmˈēnû אמן be firm הַאֲמִ֥ינוּ haʔᵃmˌînû אמן be firm בִ vi בְּ in נְבִיאָ֖יו nᵊvîʔˌāʸw נָבִיא prophet וְ wᵊ וְ and הַצְלִֽיחוּ׃ haṣlˈîḥû צלח be strong
20:20. cumque mane surrexissent egressi sunt per desertum Thecuae profectisque eis stans Iosaphat in medio eorum dixit audite me Iuda et omnes habitatores Hierusalem credite in Domino Deo vestro et securi eritis credite prophetis eius et cuncta evenient prosperaAnd they rose early in the morning, and went out through the desert of Thecua: and as they were marching, Josaphat standing in the midst of them, said: Hear me, ye men of Juda, and all the inhabitants of Jerusalem: believe in the Lord your God, and you shall be secure: believe his prophets, and all things shall succeed well.
20. And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper.
20:20. And when they had risen up in the morning, they went out through the desert of Tekoa. And as they were setting out, Jehoshaphat, standing in their midst, said: “Listen to me, men of Judah and all inhabitants of Jerusalem. Believe in the Lord your God, and you will be secure. Believe in his prophets, and everything will come to prosperity.”
20:20. And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper.
And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper:

20:20 И встали они рано утром, и выступили к пустыне Фекойской; и когда они выступили, стал Иосафат и сказал: послушайте меня, Иудеи и жители Иерусалима! Верьте Господу Богу вашему, и будете тверды; верьте пророкам Его, и будет успех вам.
20:20
καὶ και and; even
ὤρθρισαν ορθριζω get up at dawn
πρωὶ πρωι early
καὶ και and; even
ἐξῆλθον εξερχομαι come out; go out
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
Θεκωε θεκωε and; even
ἐν εν in
τῷ ο the
ἐξελθεῖν εξερχομαι come out; go out
ἔστη ιστημι stand; establish
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
καὶ και and; even
ἐβόησεν βοαω scream; shout
καὶ και and; even
εἶπεν επω say; speak
ἀκούσατέ ακουω hear
μου μου of me; mine
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
οἱ ο the
κατοικοῦντες κατοικεω settle
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐμπιστεύσατε εμπιστευω in
κυρίῳ κυριος lord; master
θεῷ θεος God
ὑμῶν υμων your
καὶ και and; even
ἐμπιστευθήσεσθε εμπιστευω in
προφήτῃ προφητης prophet
αὐτοῦ αυτος he; him
καὶ και and; even
εὐοδωθήσεσθε ευοδοω prosper
20:20
וַ wa וְ and
יַּשְׁכִּ֣ימוּ yyaškˈîmû שׁכם rise early
בַ va בְּ in
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וַ wa וְ and
יֵּצְא֖וּ yyēṣᵊʔˌû יצא go out
לְ lᵊ לְ to
מִדְבַּ֣ר miḏbˈar מִדְבָּר desert
תְּקֹ֑ועַ tᵊqˈôₐʕ תְּקֹועַ Tekoa
וּ û וְ and
בְ vᵊ בְּ in
צֵאתָ֞ם ṣēṯˈām יצא go out
עָמַ֣ד ʕāmˈaḏ עמד stand
יְהֹושָׁפָ֗ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
שְׁמָע֗וּנִי šᵊmāʕˈûnî שׁמע hear
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
וְ wᵊ וְ and
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
יְרוּשָׁלִַ֔ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
הַאֲמִ֜ינוּ haʔᵃmˈînû אמן be firm
בַּ ba בְּ in
יהוָ֤ה [yhwˈāh] יְהוָה YHWH
אֱלֹהֵיכֶם֙ ʔᵉlōhêḵˌem אֱלֹהִים god(s)
וְ wᵊ וְ and
תֵ֣אָמֵ֔נוּ ṯˈēʔāmˈēnû אמן be firm
הַאֲמִ֥ינוּ haʔᵃmˌînû אמן be firm
בִ vi בְּ in
נְבִיאָ֖יו nᵊvîʔˌāʸw נָבִיא prophet
וְ wᵊ וְ and
הַצְלִֽיחוּ׃ haṣlˈîḥû צלח be strong
20:20. cumque mane surrexissent egressi sunt per desertum Thecuae profectisque eis stans Iosaphat in medio eorum dixit audite me Iuda et omnes habitatores Hierusalem credite in Domino Deo vestro et securi eritis credite prophetis eius et cuncta evenient prospera
And they rose early in the morning, and went out through the desert of Thecua: and as they were marching, Josaphat standing in the midst of them, said: Hear me, ye men of Juda, and all the inhabitants of Jerusalem: believe in the Lord your God, and you shall be secure: believe his prophets, and all things shall succeed well.
20:20. And when they had risen up in the morning, they went out through the desert of Tekoa. And as they were setting out, Jehoshaphat, standing in their midst, said: “Listen to me, men of Judah and all inhabitants of Jerusalem. Believe in the Lord your God, and you will be secure. Believe in his prophets, and everything will come to prosperity.”
20:20. And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ammon or Moab Destroyed. B. C. 892.

20 And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper. 21 And when he had consulted with the people, he appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the LORD; for his mercy endureth for ever. 22 And when they began to sing and to praise, the LORD set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten. 23 For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them: and when they had made an end of the inhabitants of Seir, every one helped to destroy another. 24 And when Judah came toward the watch tower in the wilderness, they looked unto the multitude, and, behold, they were dead bodies fallen to the earth, and none escaped. 25 And when Jehoshaphat and his people came to take away the spoil of them, they found among them in abundance both riches with the dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in gathering of the spoil, it was so much. 26 And on the fourth day they assembled themselves in the valley of Berachah; for there they blessed the LORD: therefore the name of the same place was called, The valley of Berachah, unto this day. 27 Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go again to Jerusalem with joy; for the LORD had made them to rejoice over their enemies. 28 And they came to Jerusalem with psalteries and harps and trumpets unto the house of the LORD. 29 And the fear of God was on all the kingdoms of those countries, when they had heard that the LORD fought against the enemies of Israel. 30 So the realm of Jehoshaphat was quiet: for his God gave him rest round about.
We have here the foregoing prayer answered and the foregoing promise performed, in the total overthrow of the enemies' forces and the triumph (for so it was rather than a victory) of Jehoshaphat's forces over them.
I. Never was army drawn out to the field of battle as Jehoshaphat's was. He had soldiers ready prepared for war (ch. xvii. 18), but here is no notice taken of their military equipment, their swords or spears, their shields or bows. But Jehoshaphat took care, 1. That faith should be their armour. As they went forth, instead of calling them to handle their arms, and stand to them, to keep ranks, observe orders, and fight valiantly, he bade them believe in the Lord God and give credit to his word in the mouth of his prophets, and assured them that they should prosper and be established, v. 20. That is true courage which faith inspires a man with; nor will any thing contribute more to the establishing of the heart in shaking times than a firm belief of the power, and mercy, and promise of God. The heart is fixed that thus trusteth in the Lord, and is kept in perfect peace. In our spiritual conflicts, this is the victory, this is the prosperity, even our faith. 2. That praise and thanksgiving should be their vanguard, v. 21. Jehoshaphat called a council of war, and it was resolved to appoint singers to go out before the army, to charge in the front, who had nothing else to do but to praise God, to praise his holiness, which is his beauty, to praise him as they did in the temple (that beauty of holiness) with that ancient and good doxology which eternity itself will not wear thread-bare, Praise the Lord; for his mercy endureth for ever. By this strange advance towards the field of battle, Jehoshaphat intended to express his firm reliance upon the word of God (which enabled him to triumph before the battle), to animate his own soldiers, to confound the enemy, and to engage God on their side; for praise pleases God better than all burnt offering and sacrifice.
II. Never was army so unaccountably destroyed as that of the enemy; not by thunder, or hail, or the sword of an angel, not by dint of sword, or strength of arm, or any surprising alarm, like that which Gideon gave the Midianites; but the Lord set ambushments against them, either hosts of angels, or, as bishop Patrick thinks, their own ambushments, whom God struck with such confusion that they fell upon their own friends as if they had been enemies, and every one helped to destroy another, so that none escaped. This God did when his people began to sing and to praise (v. 22), for he delights to furnish those with matter for praise that have hearts for it. We read of his being angry at the prayers of his people (Ps. lxxx. 4), but never at their praises. When they did but begin the work of praise God perfected the work of their deliverance. What ground there was for their jealousies one of another does not appear, perhaps there was none; but so it was that the Ammonites and the Moabites fell foul upon the Edomites and cut them off, and then they fell out with one another and cut one another off, v. 23. Thus God often makes wicked people instruments of destruction to one another; and what alliances can be so firm as to keep those together whom God designs to dash in pieces one against another? See the mischievous consequences of divisions which neither of the contending parties can give any good account of the reason of. Those are wretchedly infatuated, to their ruin, that fall foul upon their friends as if they were enemies.
III. Never was spoil so cheerfully divided, for Jehoshaphat's army had nothing to do besides; the rest was done for them. When they came to the view of this vast army, instead of finding living men to fight with, they found them all dead men, and their carcases spread as dung upon the face of the earth, v. 24. See how rich God is in mercy to those that call upon him in truth, and how often he out-does him in truth, and how often he out-does the prayers and expectations of his people. Jehoshaphat and his people prayed to be delivered from being spoiled by the enemy; and God not only delivered them, but enriched them with the spoil of the enemy. The plunder of the field was very great and very rich. They found precious jewels with the dead bodies, which yet could not save them from being loathsome carcases. The spoil was more than they could carry away at once, and they were three days in gathering it, v. 25. Now it appeared what was God's end in bringing this great army against Judah; it was to humble them and prove them, that he might do them good in their latter end. It seemed at first a disturbance to their reformation, but it proved a recompence of it.
IV. Never was victory celebrated with more solemn and enlarged thanksgivings. 1. They kept a day of praise in the camp, before they drew their forces out of the field. Many thanksgivings, no doubt, were offered up to God immediately; but on the fourth day they assembled in a valley, where they blessed God with so much zeal and fervency that that day's work gave a name to the place, the valley of Berachah, that is, of blessing, v. 26. The remembrance of this work of wonder was hereby perpetuated, for the encouragement of succeeding generations to trust in God. 2. Yet they did not think this enough, but came in solemn procession, all in a body, and Jehoshaphat at the head of them, to Jerusalem, that the country, as they passed along, might join with them in their praises, and that they might give thanks for the mercy where they had by prayer obtained it, in the house of the Lord, v. 27, 28. Praising God must not be the work of a day only; but our praises, when we have received mercy, must be often repeated, as our prayers were when we were in the pursuit of it. Every day we must bless God; as long as we live, and while we have any being, we must praise him, spending our time in that work in which we hope to spend our eternity. Public mercies call for public acknowledgments in the courts of the Lord's house, Ps. cxvi. 19.
V. Never did victory turn to a better account than this; for, 1. Jehoshaphat's kingdom was hereby made to look very great and considerable abroad, v. 29. When they heard that God fought thus for Israel, they could not but say, There is none like unto the God of Jeshurun, and Happy art thou, O Israel! It begat in the neighbours a reverence of God and a cautious fear of doing any injury to his people. It is dangerous fighting against those who have God with them. 2. It was made very easy and quiet at home, v. 30. (1.) They were quiet among themselves. Those that were displeased at the destroying of the images and groves were now satisfied, and obliged to own that since the God of Israel could deliver after this sort he only is to be worshipped, in that way only which he himself has appointed. (2.) They were quiet from the fear of insults from their neighbours, God having given them rest round about. And, if he give rest, who can give disturbance?
Adam Clarke: Commentary on the Bible - 1831
20:20: Believe in the Lord your God - "Believe in the Word of the Lord your God, and believe in his law, and believe in his prophets; and ye shall prosper." Here the Word and the revelation are most pointedly distinguished; the Word being used personally.
2 Chronicles 20:22
Albert Barnes: Notes on the Bible - 1834
20:20: Tekoa (Sa2 14:2 note) lay on the borders of the desert which skirts the highlands of Judaea toward the east. The town was built on a hill of a considerable height.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:20: Tekoa: Ch2 11:6; Sa2 14:2; Ch1 4:5; Jer 6:1
Hear me: Ch2 20:15
Believe in the Lord: Isa 7:9, Isa 26:3; Joh 11:40, Joh 14:1; Rom 8:31; Heb 11:6
believe his: Exo 14:31; Luk 16:31; Joh 5:46, Joh 5:47, Joh 13:20
Carl Friedrich Keil and Franz Delitzsch

The fulfilment of the divine promise. - 2Chron 20:20. On the next morning the assembled men of Judah marched, in accordance with the words of the prophet, to the wilderness of Tekoa. As they marched forth, Jehoshaphat stood, probably in the gate of Jerusalem, where those about to march forth were assembled, and called upon them to trust firmly in the Lord and His prophets (האמינוּ and תּאמנוּ, as in Is 7:9). After he had thus counselled the people (אל יוּעץ, shown himself a counsellor; cf. 4Kings 6:8), he ordered them to march, not for battle, but to assure themselves of the wonderful help of the Lord. He placed singers of the Lord (ל before יהוה as a periphrasis for the genitive), singing praise in holy ornaments, in the marching forth before the army, and saying; i.e., he commanded the Levitic singers to march out before the army, singing and playing in holy ornaments (להדרת־ק, clad in holy ornaments, = בּהדרת in 1Chron 16:29; cf. Ew. 217, a), to praise the Lord for the help He had vouchsafed.
Geneva 1599
And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his (m) prophets, so shall ye prosper.
(m) Give credit to their words and doctrine.
John Gill
And they rose early in the morning,.... Being confident of success, animated by what the prophet said to them:
and went forth into the wilderness of Tekoa; which, according to Jerom (u), was six miles from Bethlehem, and nine from Jerusalem, some say twelve, beyond which was nothing but a desert; it was part of the wilderness of Judah:
and as they went forth; out of Jerusalem, through one of the gates of it:
Jehoshaphat stood and said, believe in the Lord your God; in the promises he had made, particularly with respect to the victory over their present enemies; the Targum is,"in the Word of the Lord your God:"
so shall you be established; have courage and firmness of mind, as well as be safe and secure:
believe his prophets; sent by him, and that speak in his name, particularly Jahaziel, who had predicted victory to them:
so shall ye prosper; things will succeed to your wishes, and beyond your expectations.
(u) Prooem. in Amos, and Comment. in ch. i. 1.
John Wesley
Believe - God's promise delivered to us by this prophet, and consequently all other predictions of the prophet.
Robert Jamieson, A. R. Fausset and David Brown
as they went forth, Jehoshaphat stood . . . Hear me, O Judah, and ye inhabitants of Jerusalem--probably in the gate of Jerusalem, the place of general rendezvous; and as the people were on the eve of setting out, he exhorted them to repose implicit trust in the Lord and His prophet, not to be timid or desponding at sight of the enemy, but to remain firm in the confident assurance of a miraculous deliverance, without their striking a single stroke.
20:2120:21: Եւ խոնարհեցաւ ընդ ժողովրդեանն. եւ կացոյց սաղմոսանուագս՝ եւ օրհնիչս, խոստովան լինել եւ օրհնել զսրբութիւնսն, յելանելն առաջի զօրուն՝ եւ ասէին. Խոստովա՛ն եղերո՛ւք Տեառն, զի յաւիտեան է ողորմութիւն նորա[4610]։ [4610] Ոսկան. Եւ խորհեցաւ ընդ ժողովրդ՛՛։ Ոմանք. Խոստովան լերուք Տեառն։
21 Նա խորհուրդ արեց ժողովրդի հետ եւ կարգեց սաղմոսերգուներ ու օրհնաբանողներ, որ զօրքի առջեւից ընթանալիս փառք տան ու օրհնաբանեն սրբութիւնները: Նրանք ասում էին. «Փառք տանք Տիրոջը, քանզի նրա ողորմածութիւնը յաւիտեան է»:
21 Ժողովուրդին հետ խորհուրդ ըրաւ ու Տէրոջը երգողներ որոշեց, որպէս զի զօրքին առջեւէն ելլեն ու Տէրոջը սուրբ փառքը օրհնեն ու ըսեն. «Գոհացէք Տէրոջմէն, վասն զի անոր ողորմութիւնը յաւիտեան է»։
Եւ խորհեցաւ ընդ ժողովրդեանն. եւ կացոյց սաղմոսանուագս[242] եւ օրհնիչս` [243]խոստովան լինել եւ օրհնել զսրբութիւնսն`` յելանելն առաջի զօրուն. եւ ասէին. Խոստովան եղերուք Տեառն, զի յաւիտեան է ողորմութիւն նորա:

20:21: Եւ խոնարհեցաւ ընդ ժողովրդեանն. եւ կացոյց սաղմոսանուագս՝ եւ օրհնիչս, խոստովան լինել եւ օրհնել զսրբութիւնսն, յելանելն առաջի զօրուն՝ եւ ասէին. Խոստովա՛ն եղերո՛ւք Տեառն, զի յաւիտեան է ողորմութիւն նորա[4610]։
[4610] Ոսկան. Եւ խորհեցաւ ընդ ժողովրդ՛՛։ Ոմանք. Խոստովան լերուք Տեառն։
21 Նա խորհուրդ արեց ժողովրդի հետ եւ կարգեց սաղմոսերգուներ ու օրհնաբանողներ, որ զօրքի առջեւից ընթանալիս փառք տան ու օրհնաբանեն սրբութիւնները: Նրանք ասում էին. «Փառք տանք Տիրոջը, քանզի նրա ողորմածութիւնը յաւիտեան է»:
21 Ժողովուրդին հետ խորհուրդ ըրաւ ու Տէրոջը երգողներ որոշեց, որպէս զի զօրքին առջեւէն ելլեն ու Տէրոջը սուրբ փառքը օրհնեն ու ըսեն. «Գոհացէք Տէրոջմէն, վասն զի անոր ողորմութիւնը յաւիտեան է»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2120:21 И совещался он с народом, и поставил певцов Господу, чтобы они в благолепии святыни, выступая впереди вооруженных, славословили и говорили: славьте Господа, ибо вовек милость Его!
20:21 καὶ και and; even ἐβουλεύσατο βουλευω intend; deliberate μετὰ μετα with; amid τοῦ ο the λαοῦ λαος populace; population καὶ και and; even ἔστησεν ιστημι stand; establish ψαλτῳδοὺς ψαλτωδος and; even αἰνοῦντας αινεω sing praise ἐξομολογεῖσθαι εξομολογεω concede; confess καὶ και and; even αἰνεῖν αινεω sing praise τὰ ο the ἅγια αγιος holy ἐν εν in τῷ ο the ἐξελθεῖν εξερχομαι come out; go out ἔμπροσθεν εμπροσθεν in front; before τῆς ο the δυνάμεως δυναμις power; ability καὶ και and; even ἔλεγον λεγω tell; declare ἐξομολογεῖσθε εξομολογεω concede; confess τῷ ο the κυρίῳ κυριος lord; master ὅτι οτι since; that εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever τὸ ο the ἔλεος ελεος mercy αὐτοῦ αυτος he; him
20:21 וַ wa וְ and יִּוָּעַץ֙ yyiwwāʕˌaṣ יעץ advise אֶל־ ʔel- אֶל to הָ hā הַ the עָ֔ם ʕˈām עַם people וַ wa וְ and יַּעֲמֵ֤ד yyaʕᵃmˈēḏ עמד stand מְשֹֽׁרֲרִים֙ mᵊšˈōrᵃrîm שׁיר sing לַ la לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH וּֽ ˈû וְ and מְהַֽלְלִ֖ים mᵊhˈallˌîm הלל praise לְ lᵊ לְ to הַדְרַת־ haḏraṯ- הֲדָרָה adornment קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness בְּ bᵊ בְּ in צֵאת֙ ṣēṯ יצא go out לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הֶֽ hˈe הַ the חָל֔וּץ ḥālˈûṣ חלץ draw off וְ wᵊ וְ and אֹֽמְרִים֙ ʔˈōmᵊrîm אמר say הֹוד֣וּ hôḏˈû ידה praise לַ la לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH כִּ֥י kˌî כִּי that לְ lᵊ לְ to עֹולָ֖ם ʕôlˌām עֹולָם eternity חַסְדֹּֽו׃ ḥasdˈô חֶסֶד loyalty
20:21. deditque consilium populo et statuit cantores Domini ut laudarent eum in turmis suis et antecederent exercitum ac voce consona dicerent confitemini Domino quoniam in aeternum misericordia eiusAnd he gave counsel to the people, and appointed the singing men of the Lord, to praise him by their companies, and to go before the army, and with one voice to say: Give glory to the Lord, for his mercy endureth for ever.
21. And when he had taken counsel with the people, he appointed them that should sing unto the LORD, and praise the beauty of holiness, as they went out before the army, and say, Give thanks unto the LORD; for his mercy for ever.
20:21. And he gave counsel to the people. And he appointed the singing men of the Lord, so that they would praise him by their companies, and so that they would go before the army, and with one voice say: “Confess to the Lord. For his mercy is eternal.”
20:21. And when he had consulted with the people, he appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the LORD; for his mercy [endureth] for ever.
And when he had consulted with the people, he appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the LORD; for his mercy [endureth] for ever:

20:21 И совещался он с народом, и поставил певцов Господу, чтобы они в благолепии святыни, выступая впереди вооруженных, славословили и говорили: славьте Господа, ибо вовек милость Его!
20:21
καὶ και and; even
ἐβουλεύσατο βουλευω intend; deliberate
μετὰ μετα with; amid
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
ἔστησεν ιστημι stand; establish
ψαλτῳδοὺς ψαλτωδος and; even
αἰνοῦντας αινεω sing praise
ἐξομολογεῖσθαι εξομολογεω concede; confess
καὶ και and; even
αἰνεῖν αινεω sing praise
τὰ ο the
ἅγια αγιος holy
ἐν εν in
τῷ ο the
ἐξελθεῖν εξερχομαι come out; go out
ἔμπροσθεν εμπροσθεν in front; before
τῆς ο the
δυνάμεως δυναμις power; ability
καὶ και and; even
ἔλεγον λεγω tell; declare
ἐξομολογεῖσθε εξομολογεω concede; confess
τῷ ο the
κυρίῳ κυριος lord; master
ὅτι οτι since; that
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
τὸ ο the
ἔλεος ελεος mercy
αὐτοῦ αυτος he; him
20:21
וַ wa וְ and
יִּוָּעַץ֙ yyiwwāʕˌaṣ יעץ advise
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֔ם ʕˈām עַם people
וַ wa וְ and
יַּעֲמֵ֤ד yyaʕᵃmˈēḏ עמד stand
מְשֹֽׁרֲרִים֙ mᵊšˈōrᵃrîm שׁיר sing
לַ la לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
וּֽ ˈû וְ and
מְהַֽלְלִ֖ים mᵊhˈallˌîm הלל praise
לְ lᵊ לְ to
הַדְרַת־ haḏraṯ- הֲדָרָה adornment
קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness
בְּ bᵊ בְּ in
צֵאת֙ ṣēṯ יצא go out
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
הֶֽ hˈe הַ the
חָל֔וּץ ḥālˈûṣ חלץ draw off
וְ wᵊ וְ and
אֹֽמְרִים֙ ʔˈōmᵊrîm אמר say
הֹוד֣וּ hôḏˈû ידה praise
לַ la לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
כִּ֥י kˌî כִּי that
לְ lᵊ לְ to
עֹולָ֖ם ʕôlˌām עֹולָם eternity
חַסְדֹּֽו׃ ḥasdˈô חֶסֶד loyalty
20:21. deditque consilium populo et statuit cantores Domini ut laudarent eum in turmis suis et antecederent exercitum ac voce consona dicerent confitemini Domino quoniam in aeternum misericordia eius
And he gave counsel to the people, and appointed the singing men of the Lord, to praise him by their companies, and to go before the army, and with one voice to say: Give glory to the Lord, for his mercy endureth for ever.
20:21. And he gave counsel to the people. And he appointed the singing men of the Lord, so that they would praise him by their companies, and so that they would go before the army, and with one voice say: “Confess to the Lord. For his mercy is eternal.”
20:21. And when he had consulted with the people, he appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the LORD; for his mercy [endureth] for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-28. Действительность вполне оправдала пророчество: в союзных неприятельских войсках произошло разделение и самоистребление (ср. Суд VII:22; см. Толков. Библию II, 368, 498–499).

В 25, при перечислении взятой иудеями добычи, по тексту евр. названы трупы, евр. pegarim . Такое сопоставление странно и наводит на мысль об описке в принятом евр. масор. тексте. Действительно, в код. 80, 155, 157, 178, 270, 271, 283, 288, 300: у Кенник., и код. 554, 590, 737, 789, у Росси вм. pegarim, «трупы», читается begadim, «одежды» (смешение этих двух слов в древнеевр. шрифте было очень возможно вследствие сходства бет с пэ, и далет с реш ). Последнее чтение принимают и LXX (άποσκευήν), Vulg. (vestes) и слав.: одежды . Оно и должно считаться первоначальным (ср. у проф. Гуляева, с. 541). «Долина благословения», emeq-berachah (ст. 25), или, по И. Флавию (Древн. IX, 1, 3), «долина восхваления» нигде в Библии еще не упоминается; но след ее указывают в теперешней Wadi Berekut, к югу от Фекои.
Albert Barnes: Notes on the Bible - 1834
20:21: Praise the beauty of holiness - Some render, "in the beauty of holiness" - i. e. in rich apparel and ornaments suitable to a holy occasion. Compare Psa 29:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:21: consulted: Ch1 13:1, Ch1 13:2; Pro 11:14
appointed: Ch2 29:25-30, Ch2 30:21; Ezr 3:10, Ezr 3:11; Neh 12:27
that should praise: Heb. praisers of
the beauty: Ch1 16:29; Psa 29:2, Psa 50:2, Psa 90:17, Psa 96:9
Praise the Lord: Ch2 5:13, Ch2 7:3, Ch2 7:6; Ch1 16:34, Ch1 16:41; Ezr 3:11; Psa 106:1, Psa 107:1, Psa 136:1-26; Jer 33:11
Geneva 1599
And when he had consulted with the people, he appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, (n) Praise the LORD; for his mercy [endureth] for ever.
(n) This was a psalm of thanksgiving which they used commonly to sing when they praised the Lord for his benefits, and was made by David, (Psa. 136:1-26).
John Gill
And when he had consulted with the people,.... His principal officers, in what order they should march, and in what manner they should form themselves, when they met the enemy, and how they should conduct as if they were to engage:
he appointed singers unto the Lord; to sing his praise, and give him glory, as if the victory was already completed, it being so sure:
and that should praise the beauty of holiness, as they went out before the army; that is, praise God, who is glorious in holiness, whose beauty lies in his holiness, and who is holy in all his ways and works:
and to say, praise the Lord, for his mercy endureth for ever; with which they were to conclude their songs of praise, as David did, and whose songs they might sing; see Ps 136:1.
John Wesley
Consulted - Jehoshaphat called a counsel of war, and it was resolved, to appoint singers to go out before the army, who had nothing to do, but to praise God, to praise his holiness, which is his beauty, to praise him as they did in the temple, that beauty of holiness. By this strange advance to the field of battle, Jehoshaphat shewed his firm reliance on the word of God, which enabled him to triumph before the battle, to animate his own men and confound the enemy.
Robert Jamieson, A. R. Fausset and David Brown
he appointed singers . . . that they should praise . . . as they went out before the army--Having arranged the line of procession, he gave the signal to move forwards. The Levites led the van with their musical instruments; and singing the 136th Psalm, the people went on, not as an army marching against an enemy, but returning in joyful triumph after a victory.
20:2220:22: Եւ եղեւ ՚ի սկսանելն զօրհնութիւնս Տեառն եւ զխոստովանութիւնսն նորա, ետ Տէր պատերազմել որդւոցն Ամոնայ ՚ի վերայ Մովաբու ՚ի լերինն Սէիրայ, որք ելեալ էին ՚ի վերայ Յուդայ. եւ պարտեցան[4611]։ [4611] Բազումք. ՚Ի վերայ Մովաբու եւ լերինն Սէիրայ։
22 Երբ նրանք սկսել էին օրհնել ու փառաբանել Տիրոջը, Տէրը ամոնացիներին կռուի հանեց մովաբացիների ու Սէիր լերան բնակիչների դէմ, որոնք եկել էին Յուդայի երկրի վրայ յարձակուելու: Եւ նրանք պարտուեցին:
22 Երբ անոնք ցնծութեան երգն ու օրհնութիւնը սկսան, Յուդայի վրայ եկող Ամմոնին ու Մովաբին որդիներուն ու Սէիր լերանը բնակիչներուն դէմ Տէրը դարանակալներ հանեց եւ անոնք կոտորուեցան։
Եւ եղեւ ի սկսանելն զօրհնութիւնս Տեառն եւ զխոստովանութիւնսն նորա, ետ Տէր [244]պատերազմել որդւոցն Ամոնայ, ի վերայ Մովաբու ի լերինն Սէիրայ, որք ելեալ էին ի վերայ Յուդայ. եւ պարտեցան:

20:22: Եւ եղեւ ՚ի սկսանելն զօրհնութիւնս Տեառն եւ զխոստովանութիւնսն նորա, ետ Տէր պատերազմել որդւոցն Ամոնայ ՚ի վերայ Մովաբու ՚ի լերինն Սէիրայ, որք ելեալ էին ՚ի վերայ Յուդայ. եւ պարտեցան[4611]։
[4611] Բազումք. ՚Ի վերայ Մովաբու եւ լերինն Սէիրայ։
22 Երբ նրանք սկսել էին օրհնել ու փառաբանել Տիրոջը, Տէրը ամոնացիներին կռուի հանեց մովաբացիների ու Սէիր լերան բնակիչների դէմ, որոնք եկել էին Յուդայի երկրի վրայ յարձակուելու: Եւ նրանք պարտուեցին:
22 Երբ անոնք ցնծութեան երգն ու օրհնութիւնը սկսան, Յուդայի վրայ եկող Ամմոնին ու Մովաբին որդիներուն ու Սէիր լերանը բնակիչներուն դէմ Տէրը դարանակալներ հանեց եւ անոնք կոտորուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
20:2220:22 И в то время, {как} они стали восклицать и славословить, Господь возбудил несогласие между Аммонитянами, Моавитянами и {обитателями} горы Сеира, пришедшими на Иудею, и были они поражены:
20:22 καὶ και and; even ἐν εν in τῷ ο the ἄρξασθαι αρχω rule; begin τῆς ο the αἰνέσεως αινεσις singing praise αὐτοῦ αυτος he; him τῆς ο the ἐξομολογήσεως εξομολογησις give; deposit κύριος κυριος lord; master πολεμεῖν πολεμεω battle τοὺς ο the υἱοὺς υιος son Αμμων αμμων in; on Μωαβ μωαβ and; even ὄρος ορος mountain; mount Σηιρ σηιρ the ἐξελθόντας εξερχομαι come out; go out ἐπὶ επι in; on Ιουδαν ιουδας Ioudas; Iuthas καὶ και and; even ἐτροπώθησαν τροποω furnish the oar with its thong
20:22 וּ û וְ and בְ vᵊ בְּ in עֵת֩ ʕˌēṯ עֵת time הֵחֵ֨לּוּ hēḥˌēllû חלל defile בְ vᵊ בְּ in רִנָּ֜ה rinnˈā רִנָּה cry of joy וּ û וְ and תְהִלָּ֗ה ṯᵊhillˈā תְּהִלָּה praise נָתַ֣ן nāṯˈan נתן give יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH מְ֠אָֽרְבִים mᵊʔˈārᵊvîm ארב lie in ambush עַל־ ʕal- עַל upon בְּנֵ֨י bᵊnˌê בֵּן son עַמֹּ֜ון ʕammˈôn עַמֹּון Ammon מֹואָ֧ב môʔˈāv מֹואָב Moab וְ wᵊ וְ and הַר־ har- הַר mountain שֵׂעִ֛יר śēʕˈîr שֵׂעִיר Seir הַ ha הַ the בָּאִ֥ים bbāʔˌîm בוא come לִֽ lˈi לְ to יהוּדָ֖ה yhûḏˌā יְהוּדָה Judah וַ wa וְ and יִּנָּגֵֽפוּ׃ yyinnāḡˈēfû נגף hurt
20:22. cumque coepissent laudes canere vertit Dominus insidias eorum in semet ipsos filiorum scilicet Ammon et Moab et montis Seir qui egressi fuerant ut pugnarent contra Iudam et percussi suntAnd when they began to sing praises, the Lord turned their ambushments upon themselves, that is to say, of the children of Ammon, and of Moab, and of mount Seir, who were come out to fight against Juda, and they were slain.
22. And when they began to sing and to praise, the LORD set liers in wait against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten.
20:22. And when they had begun to sing praises, the Lord turned their ambushes upon themselves, that is, those of the sons of Ammon, and of Moab, and of mount Seir, who had gone forth so that they might fight against Judah. And they were struck down.
20:22. And when they began to sing and to praise, the LORD set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten.
And when they began to sing and to praise, the LORD set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten:

20:22 И в то время, {как} они стали восклицать и славословить, Господь возбудил несогласие между Аммонитянами, Моавитянами и {обитателями} горы Сеира, пришедшими на Иудею, и были они поражены:
20:22
καὶ και and; even
ἐν εν in
τῷ ο the
ἄρξασθαι αρχω rule; begin
τῆς ο the
αἰνέσεως αινεσις singing praise
αὐτοῦ αυτος he; him
τῆς ο the
ἐξομολογήσεως εξομολογησις give; deposit
κύριος κυριος lord; master
πολεμεῖν πολεμεω battle
τοὺς ο the
υἱοὺς υιος son
Αμμων αμμων in; on
Μωαβ μωαβ and; even
ὄρος ορος mountain; mount
Σηιρ σηιρ the
ἐξελθόντας εξερχομαι come out; go out
ἐπὶ επι in; on
Ιουδαν ιουδας Ioudas; Iuthas
καὶ και and; even
ἐτροπώθησαν τροποω furnish the oar with its thong
20:22
וּ û וְ and
בְ vᵊ בְּ in
עֵת֩ ʕˌēṯ עֵת time
הֵחֵ֨לּוּ hēḥˌēllû חלל defile
בְ vᵊ בְּ in
רִנָּ֜ה rinnˈā רִנָּה cry of joy
וּ û וְ and
תְהִלָּ֗ה ṯᵊhillˈā תְּהִלָּה praise
נָתַ֣ן nāṯˈan נתן give
יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH
מְ֠אָֽרְבִים mᵊʔˈārᵊvîm ארב lie in ambush
עַל־ ʕal- עַל upon
בְּנֵ֨י bᵊnˌê בֵּן son
עַמֹּ֜ון ʕammˈôn עַמֹּון Ammon
מֹואָ֧ב môʔˈāv מֹואָב Moab
וְ wᵊ וְ and
הַר־ har- הַר mountain
שֵׂעִ֛יר śēʕˈîr שֵׂעִיר Seir
הַ ha הַ the
בָּאִ֥ים bbāʔˌîm בוא come
לִֽ lˈi לְ to
יהוּדָ֖ה yhûḏˌā יְהוּדָה Judah
וַ wa וְ and
יִּנָּגֵֽפוּ׃ yyinnāḡˈēfû נגף hurt
20:22. cumque coepissent laudes canere vertit Dominus insidias eorum in semet ipsos filiorum scilicet Ammon et Moab et montis Seir qui egressi fuerant ut pugnarent contra Iudam et percussi sunt
And when they began to sing praises, the Lord turned their ambushments upon themselves, that is to say, of the children of Ammon, and of Moab, and of mount Seir, who were come out to fight against Juda, and they were slain.
20:22. And when they had begun to sing praises, the Lord turned their ambushes upon themselves, that is, those of the sons of Ammon, and of Moab, and of mount Seir, who had gone forth so that they might fight against Judah. And they were struck down.
20:22. And when they began to sing and to praise, the LORD set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:22: The Lord set ambushments - "The Word of the Lord placed snares among the children of Ammon and Moab; and the inhabitants of the mountain of Gibla, who came to fight with Judah; and they were broken to pieces:" so the Targum.
Houbigant translates the place thus: "The Lord set against the children of Ammon and Moab ambushments of those who came from Mount Seir against Judah; and the children of Ammon and Moab were smitten: but they afterwards rose up against the inhabitants of Mount Seir, and utterly destroyed them; who being destroyed, they rose up one against another, and mutually destroyed each other." This is probably the meaning of these verses. Calmet's version is not very different.
2 Chronicles 20:25
Albert Barnes: Notes on the Bible - 1834
20:22: The Lord set ambushments - These liers in wait have been regarded as angels employed by God to confuse the host and cause its destruction, so that the Moabites and Ammonites first united to destroy the Edomites, and then turned upon each other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:22: when they: Heb. in the time that they, etc
to sing and to: Heb. in singing and. The Lord set ambushments. Houbigant's version is, "the Lord set against the children of Amon and Moab ambushments of those who came from mount Seir against Judah; and the children of Ammon and Moab were smitten, but they afterwards rose up against the inhabitants of mount Seir, and utterly destroyed them; who being destroyed, they rose up one against one another, and mutually destroyed each other." Jdg 7:22; Sa1 14:16, Sa1 14:20; Kg2 6:17; Psa 35:5, Psa 35:6; Isa 19:2; Eze 38:21
were smitten: or, smote one another
Carl Friedrich Keil and Franz Delitzsch

And at the time when they (having come into the neighbourhood of the hostile camp) began with singing and praising, Jahve directed liers in wait against the sons of Ammon, Moab, and Mount Seir, who were come against Judah, and they were smitten. מארבים denotes liers in wait, men hidden in ambush and lying in wait (Judg 9:25). Who are here meant cannot be ascertained with certainty. Some of the older commentators, Ew. and Berth., think it refers to powers, angels sent by God, who are called insidiatores, because of the work they had to do in the army of the hostile peoples. But the passages where the interposition of heavenly powers is spoken of are different (cf. 4Kings 6:17; 4Kings 19:35), and it is not probable that heavenly powers would be called מארבים. Most probably earthly liers in wait are meant, who unexpectedly rushed forth from their ambush upon the hostile army, and raised a panic terror among them; so that, as is narrated in 2Chron 20:23., the Ammonites and Moabites first turned their weapons against the inhabitants of Mount Seir, and after they had exterminated them, began to exterminate each other. But the ambush cannot have been composed of men of Judah, because they were, according to 2Chron 20:15 and 2Chron 20:17, not to fight, but only to behold the deliverance wrought by the Lord. Probably it was liers in wait of the Seirites, greedy of spoil, who from an ambush made an attack upon the Ammonites and Moabites, and by the divine leading put the attacked in such fear and confusion, that they turned furiously upon the inhabitants of Mount Seir, who marched with them, and then fell to fighting with each other; just as, in Judg 7:22., the Midianites were, under divine influence, so terrified by the unexpected attack of the small band led by Gideon, that they turned their swords against and mutually destroyed each other. שׂ בּיושׁבי וּככלּותם, and when they had come to an end (were finished) among the inhabitants of Seir, when they had massacred these, they helped the one against the other to destruction (משׁחית is a substantive, as 2Chron 22:4; Ezek 5:16, etc.).
Geneva 1599
And when they began to sing and to praise, the LORD set ambushments against the children of Ammon, Moab, and (o) mount Seir, which were come against Judah; and they were smitten.
(o) Meaning, the Idumeans who dwelt in mount Seir.
John Gill
And when they began to sing and to praise,.... They sung more or less all the way they went, from the time they set out, but when they came nearer the enemy, they sung louder and louder:
the Lord set ambushments against the children of Ammon, Moab, and Mount Seir, which came against Judah; some take them to be their own ambushments, which they set for the destruction of Judah; but the Lord turned them against their own confederates, mistaking them for Jews; so the Vulgate Latin version,
"the Lord turned their ambushments against themselves;''or rather these were angels, who appeared in the form of the Edomites, and so fell upon the Ammonites and Moabites:
and they were smitten; by them, many of them were destroyed; hence it follows,
John Wesley
To sing - So acceptable are the fervent prayers of God's people to God, and so terrible to their enemies. Ambushments - Or, liers in wait, either the holy angels, who appeared in the shape of men, and possibly put on the appearances and visages of the Moabites or Ammonites, and in that shape slew the rest, who supposing this slaughter to be done by a part of their own army, fell upon them, and so broke forth into mutual slaughters. Or, God raised jealousies and animosities among themselves, which broke forth, first into secret ambushments, which one party laid for another, and then into open hostilities to their utter destruction. So vain are all mens attempts against God, who needs none to destroy his enemies but themselves, and their own mistakes, and passions, which he can, when he pleaseth, arm against them.
Robert Jamieson, A. R. Fausset and David Brown
THE OVERTHROW OF HIS ENEMIES. (2Chron 20:22-30)
when they began to sing and to praise the Lord set ambushments against the children of Ammon, Moab, and Mount Seir--Some think that this was done by angels in human form, whose sudden appearance diffused an uncontrollable panic. Others entertain the more probable opinion that, in the camp of this vast horde, composed of different tribes, jealousies and animosities had sprung up, which led to widespread dissensions and fierce feuds, in which they drew the sword against each other. The consequence was, that as the mutual strife commenced when the Hebrew procession set out from Jerusalem, the work of destruction was completed before Jehoshaphat and his people arrived at the battlefield. Thus easy is it for God to make the wrath of man to praise Him, to confound the counsels of His enemies and employ their own passions in defeating the machinations they have devised for the overthrow of His Church and people.
20:2320:23: Եւ յարեան որդիքն Ամոնայ եւ Մովաբու ՚ի վերայ բնակչաց լերինն Սէիրայ սատակե՛լ եւ խորտակել. եւ իբրեւ վախճանեցին զբնակիչսն Սէիրայ, յարեան ՚ի վերայ միմեանց սատակել։
23 Ամոնացիներն ու մովաբացիները յարձակուեցին Սէիր լերան բնակիչների վրայ, որ կոտորեն ու ոչնչացնեն նրանց: Երբ Սէիրի բնակիչներին իսպառ բնաջնջեցին, այս անգամ սրանք իրար վրայ յարձակուեցին ու կոտորեցին միմեանց:
23 Քանզի Ամմոնի ու Մովաբի որդիները Սէիր լերանը բնակիչներուն վրայ յարձակեցան, որպէս զի զանոնք ջարդեն ու բնաջնջեն։ Երբ Սէիրի բնակիչները հատցուցին, մէկզմէկ կոտորելու սկսան։
Եւ յարեան որդիքն Ամոնայ եւ Մովաբու ի վերայ բնակչաց լերինն Սէիրայ սատակել եւ խորտակել. եւ իբրեւ վախճանեցին զբնակիչսն Սէիրայ, յարեան ի վերայ միմեանց սատակել:

20:23: Եւ յարեան որդիքն Ամոնայ եւ Մովաբու ՚ի վերայ բնակչաց լերինն Սէիրայ սատակե՛լ եւ խորտակել. եւ իբրեւ վախճանեցին զբնակիչսն Սէիրայ, յարեան ՚ի վերայ միմեանց սատակել։
23 Ամոնացիներն ու մովաբացիները յարձակուեցին Սէիր լերան բնակիչների վրայ, որ կոտորեն ու ոչնչացնեն նրանց: Երբ Սէիրի բնակիչներին իսպառ բնաջնջեցին, այս անգամ սրանք իրար վրայ յարձակուեցին ու կոտորեցին միմեանց:
23 Քանզի Ամմոնի ու Մովաբի որդիները Սէիր լերանը բնակիչներուն վրայ յարձակեցան, որպէս զի զանոնք ջարդեն ու բնաջնջեն։ Երբ Սէիրի բնակիչները հատցուցին, մէկզմէկ կոտորելու սկսան։
zohrab-1805▾ eastern-1994▾ western am▾
20:2320:23 ибо восстали Аммонитяне и Моавитяне на обитателей горы Сеира, побивая и истребляя {их}, а когда покончили с жителями Сеира, тогда стали истреблять друг друга.
20:23 καὶ και and; even ἀνέστησαν ανιστημι stand up; resurrect οἱ ο the υἱοὶ υιος son Αμμων αμμων and; even Μωαβ μωαβ in; on τοὺς ο the κατοικοῦντας κατοικεω settle ὄρος ορος mountain; mount Σηιρ σηιρ utterly ruin καὶ και and; even ἐκτρῖψαι εκτριβω and; even ὡς ως.1 as; how συνετέλεσαν συντελεω consummate; finish τοὺς ο the κατοικοῦντας κατοικεω settle Σηιρ σηιρ stand up; resurrect εἰς εις into; for ἀλλήλους αλληλων one another τοῦ ο the ἐξολεθρευθῆναι εξολοθρευω utterly ruin
20:23 וַ֠ wa וְ and יַּֽעַמְדוּ yyˈaʕamᵊḏû עמד stand בְּנֵ֨י bᵊnˌê בֵּן son עַמֹּ֧ון ʕammˈôn עַמֹּון Ammon וּ û וְ and מֹואָ֛ב môʔˈāv מֹואָב Moab עַל־ ʕal- עַל upon יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit הַר־ har- הַר mountain שֵׂעִ֖יר śēʕˌîr שֵׂעִיר Seir לְ lᵊ לְ to הַחֲרִ֣ים haḥᵃrˈîm חרם consecrate וּ û וְ and לְ lᵊ לְ to הַשְׁמִ֑יד hašmˈîḏ שׁמד destroy וּ û וְ and כְ ḵᵊ כְּ as כַלֹּותָם֙ ḵallôṯˌām כלה be complete בְּ bᵊ בְּ in יֹושְׁבֵ֣י yôšᵊvˈê ישׁב sit שֵׂעִ֔יר śēʕˈîr שֵׂעִיר Seir עָזְר֥וּ ʕāzᵊrˌû עזר help אִישׁ־ ʔîš- אִישׁ man בְּ bᵊ בְּ in רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow לְ lᵊ לְ to מַשְׁחִֽית׃ mašḥˈîṯ מַשְׁחִית destruction
20:23. namque filii Ammon et Moab consurrexerunt adversum habitatores montis Seir ut interficerent et delerent eos cumque hoc opere perpetrassent etiam in semet ipsos versi mutuis concidere vulneribusFor the children of Ammon, and of Moab, rose up against the inhabitants of mount Seir, to kill and destroy them: and when they had made an end of them, they turned also against one another, and destroyed one another.
23. For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them: and when they had made an end of the inhabitants of Seir, every one helped to destroy another.
20:23. For the sons of Ammon and of Moab rose up against the inhabitants of mount Seir, so that they might slay and destroy them. And when they had perpetrated this work, now also turning upon themselves, they cut one another with wounds.
20:23. For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy [them]: and when they had made an end of the inhabitants of Seir, every one helped to destroy another.
For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy [them]: and when they had made an end of the inhabitants of Seir, every one helped to destroy another:

20:23 ибо восстали Аммонитяне и Моавитяне на обитателей горы Сеира, побивая и истребляя {их}, а когда покончили с жителями Сеира, тогда стали истреблять друг друга.
20:23
καὶ και and; even
ἀνέστησαν ανιστημι stand up; resurrect
οἱ ο the
υἱοὶ υιος son
Αμμων αμμων and; even
Μωαβ μωαβ in; on
τοὺς ο the
κατοικοῦντας κατοικεω settle
ὄρος ορος mountain; mount
Σηιρ σηιρ utterly ruin
καὶ και and; even
ἐκτρῖψαι εκτριβω and; even
ὡς ως.1 as; how
συνετέλεσαν συντελεω consummate; finish
τοὺς ο the
κατοικοῦντας κατοικεω settle
Σηιρ σηιρ stand up; resurrect
εἰς εις into; for
ἀλλήλους αλληλων one another
τοῦ ο the
ἐξολεθρευθῆναι εξολοθρευω utterly ruin
20:23
וַ֠ wa וְ and
יַּֽעַמְדוּ yyˈaʕamᵊḏû עמד stand
בְּנֵ֨י bᵊnˌê בֵּן son
עַמֹּ֧ון ʕammˈôn עַמֹּון Ammon
וּ û וְ and
מֹואָ֛ב môʔˈāv מֹואָב Moab
עַל־ ʕal- עַל upon
יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit
הַר־ har- הַר mountain
שֵׂעִ֖יר śēʕˌîr שֵׂעִיר Seir
לְ lᵊ לְ to
הַחֲרִ֣ים haḥᵃrˈîm חרם consecrate
וּ û וְ and
לְ lᵊ לְ to
הַשְׁמִ֑יד hašmˈîḏ שׁמד destroy
וּ û וְ and
כְ ḵᵊ כְּ as
כַלֹּותָם֙ ḵallôṯˌām כלה be complete
בְּ bᵊ בְּ in
יֹושְׁבֵ֣י yôšᵊvˈê ישׁב sit
שֵׂעִ֔יר śēʕˈîr שֵׂעִיר Seir
עָזְר֥וּ ʕāzᵊrˌû עזר help
אִישׁ־ ʔîš- אִישׁ man
בְּ bᵊ בְּ in
רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow
לְ lᵊ לְ to
מַשְׁחִֽית׃ mašḥˈîṯ מַשְׁחִית destruction
20:23. namque filii Ammon et Moab consurrexerunt adversum habitatores montis Seir ut interficerent et delerent eos cumque hoc opere perpetrassent etiam in semet ipsos versi mutuis concidere vulneribus
For the children of Ammon, and of Moab, rose up against the inhabitants of mount Seir, to kill and destroy them: and when they had made an end of them, they turned also against one another, and destroyed one another.
20:23. For the sons of Ammon and of Moab rose up against the inhabitants of mount Seir, so that they might slay and destroy them. And when they had perpetrated this work, now also turning upon themselves, they cut one another with wounds.
20:23. For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy [them]: and when they had made an end of the inhabitants of Seir, every one helped to destroy another.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:23: mount Seir: Gen 14:6, Gen 36:8, Gen 36:9; Deu 2:5; Jos 24:4; Eze 35:2, Eze 35:3
to destroy another: Heb. for the destruction
Geneva 1599
For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy [them]: and when they had made an end of the inhabitants of Seir, every one helped to (p) destroy another.
(p) Thus the Lord according to Jehoshaphat's prayer declared his power, when he delivered his by causing their enemies to kill one another.
John Gill
For the children of Ammon and Moab stood up against the inhabitants of Mount Seir,.... Supposing that they had acted a treacherous part by them, and took on the side of their enemies:
utterly to slay and destroy them; as they did:
and when they had made an end of the inhabitants of Seir; so that there were none left of them:
everyone helped to destroy one another; in their confusion mistook one another, either for Edomites or Jews, like the Midianites in the times of Gideon.
20:2420:24: Եւ Յուդաս եկն ՚ի դիտանոցն անապատին, հայեցաւ եւ ետես զբազմութիւնն, եւ ահա ամենեքեան մեռեալք եւ անկեալք ՚ի վերայ երկրի. եւ ո՛չ ոք էր ապրեալ։
24 Յուդայի երկրի մարդիկ եկան անապատի դիտանոցը, նայեցին ու տեսան, որ բոլորն սպանուած են, գետին ընկած, ու ոչ ոք չէր փրկուել:
24 Յուդայեանները անապատին մէջ եղող դիտանոցը հասնելով՝ այն բազմութեանը նայեցան եւ ահա անոնց դիակները գետնին վրայ փռուած էին ու ազատուած մը չկար։
Եւ Յուդաս եկն ի դիտանոցն անապատին, հայեցաւ եւ ետես զբազմութիւնն, եւ ահա ամենեքեան մեռեալք եւ անկեալք ի վերայ երկրի, եւ ոչ ոք էր ապրեալ:

20:24: Եւ Յուդաս եկն ՚ի դիտանոցն անապատին, հայեցաւ եւ ետես զբազմութիւնն, եւ ահա ամենեքեան մեռեալք եւ անկեալք ՚ի վերայ երկրի. եւ ո՛չ ոք էր ապրեալ։
24 Յուդայի երկրի մարդիկ եկան անապատի դիտանոցը, նայեցին ու տեսան, որ բոլորն սպանուած են, գետին ընկած, ու ոչ ոք չէր փրկուել:
24 Յուդայեանները անապատին մէջ եղող դիտանոցը հասնելով՝ այն բազմութեանը նայեցան եւ ահա անոնց դիակները գետնին վրայ փռուած էին ու ազատուած մը չկար։
zohrab-1805▾ eastern-1994▾ western am▾
20:2420:24 И когда Иудеи пришли на возвышенность к пустыне и взглянули на то многолюдство, и вот трупы, лежащие на земле, и нет уцелевшего.
20:24 καὶ και and; even Ιουδας ιουδας Ioudas; Iuthas ἦλθεν ερχομαι come; go ἐπὶ επι in; on τὴν ο the σκοπιὰν σκοπια the ἐρήμου ερημος lonesome; wilderness καὶ και and; even ἐπέβλεψεν επιβλεπω look on καὶ και and; even εἶδεν οραω view; see τὸ ο the πλῆθος πληθος multitude; quantity καὶ και and; even ἰδοὺ ιδου see!; here I am πάντες πας all; every νεκροὶ νεκρος dead πεπτωκότες πιπτω fall ἐπὶ επι in; on τῆς ο the γῆς γη earth; land οὐκ ου not ἦν ειμι be σῳζόμενος σωζω save
20:24 וִֽ wˈi וְ and יהוּדָ֛ה yhûḏˈā יְהוּדָה Judah בָּ֥א bˌā בוא come עַל־ ʕal- עַל upon הַ ha הַ the מִּצְפֶּ֖ה mmiṣpˌeh מִצְפֶּה watch-tower לַ la לְ to † הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert וַ wa וְ and יִּפְנוּ֙ yyifnˌû פנה turn אֶל־ ʔel- אֶל to הֶ֣ hˈe הַ the הָמֹ֔ון hāmˈôn הָמֹון commotion וְ wᵊ וְ and הִנָּ֧ם hinnˈām הִנֵּה behold פְּגָרִ֛ים pᵊḡārˈîm פֶּגֶר corpse נֹפְלִ֥ים nōfᵊlˌîm נפל fall אַ֖רְצָה ʔˌarṣā אֶרֶץ earth וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] פְּלֵיטָֽה׃ pᵊlêṭˈā פְּלֵיטָה escape
20:24. porro Iudas cum venisset ad speculam quae respicit solitudinem vidit procul omnem late regionem plenam cadaveribus nec superesse quemquam qui necem potuisset evadereAnd when Juda came to the watch tower, that looketh toward the desert, they saw afar off all the country, for a great space, full of dead bodies, and that no one was left that could escape death.
24. And when Judah came to the watch-tower of the wilderness, they looked upon the multitude; and, behold, they were dead bodies fallen to the earth, and there were none that escaped.
20:24. Then, when Judah had gone to the high point that looks out toward the desert, they saw, from far away, the entire wide region filled with dead bodies. Neither was there anyone who was left alive and had been able to escape death.
20:24. And when Judah came toward the watch tower in the wilderness, they looked unto the multitude, and, behold, they [were] dead bodies fallen to the earth, and none escaped.
And when Judah came toward the watch tower in the wilderness, they looked unto the multitude, and, behold, they [were] dead bodies fallen to the earth, and none escaped:

20:24 И когда Иудеи пришли на возвышенность к пустыне и взглянули на то многолюдство, и вот трупы, лежащие на земле, и нет уцелевшего.
20:24
καὶ και and; even
Ιουδας ιουδας Ioudas; Iuthas
ἦλθεν ερχομαι come; go
ἐπὶ επι in; on
τὴν ο the
σκοπιὰν σκοπια the
ἐρήμου ερημος lonesome; wilderness
καὶ και and; even
ἐπέβλεψεν επιβλεπω look on
καὶ και and; even
εἶδεν οραω view; see
τὸ ο the
πλῆθος πληθος multitude; quantity
καὶ και and; even
ἰδοὺ ιδου see!; here I am
πάντες πας all; every
νεκροὶ νεκρος dead
πεπτωκότες πιπτω fall
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
οὐκ ου not
ἦν ειμι be
σῳζόμενος σωζω save
20:24
וִֽ wˈi וְ and
יהוּדָ֛ה yhûḏˈā יְהוּדָה Judah
בָּ֥א bˌā בוא come
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּצְפֶּ֖ה mmiṣpˌeh מִצְפֶּה watch-tower
לַ la לְ to
הַ the
מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert
וַ wa וְ and
יִּפְנוּ֙ yyifnˌû פנה turn
אֶל־ ʔel- אֶל to
הֶ֣ hˈe הַ the
הָמֹ֔ון hāmˈôn הָמֹון commotion
וְ wᵊ וְ and
הִנָּ֧ם hinnˈām הִנֵּה behold
פְּגָרִ֛ים pᵊḡārˈîm פֶּגֶר corpse
נֹפְלִ֥ים nōfᵊlˌîm נפל fall
אַ֖רְצָה ʔˌarṣā אֶרֶץ earth
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
פְּלֵיטָֽה׃ pᵊlêṭˈā פְּלֵיטָה escape
20:24. porro Iudas cum venisset ad speculam quae respicit solitudinem vidit procul omnem late regionem plenam cadaveribus nec superesse quemquam qui necem potuisset evadere
And when Juda came to the watch tower, that looketh toward the desert, they saw afar off all the country, for a great space, full of dead bodies, and that no one was left that could escape death.
20:24. Then, when Judah had gone to the high point that looks out toward the desert, they saw, from far away, the entire wide region filled with dead bodies. Neither was there anyone who was left alive and had been able to escape death.
20:24. And when Judah came toward the watch tower in the wilderness, they looked unto the multitude, and, behold, they [were] dead bodies fallen to the earth, and none escaped.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
20:24: The march of Judah from Jerusalem would take five or six hours. By the time they reached the watch-towers in the wilderness of Jeruel all was over.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:24: they were dead: Exo 14:30; Ch1 5:22; Psa 110:6; Isa 37:36; Jer 33:5
none escaped: Heb. there was not an escaping, Ezr 9:14
Carl Friedrich Keil and Franz Delitzsch

Now, when Judah came to the height in the wilderness (מצפּה, specula, watch-tower, here a height in the wilderness of Tekoa, whence one might look out over the wilderness Jeruel, 2Chron 20:16), and turned, or was about to turn, against the multitude of the enemy (ההמון referring back to 2Chron 20:12), behold, they saw "corpses lying upon the earth, and none had escaped," i.e., they saw corpses in such multitude lying there, that to all appearance none had escaped.
John Gill
When Judah came towards the watch tower in the wilderness,.... Which might stand upon the hill or cliff of Ziz, for the sake of the direction of travellers, and the preservation of them from thieves and robbers:
they looked unto the multitude; which they could take a view of from the top of the hill:
and behold, they were dead bodies fallen to the earth, and none escaped; all to a man slain, there was not one to be seen standing on his feet.
John Wesley
The watch tower - Which stood upon the cliff of Ziz, mentioned 2Chron 20:16, and looked toward the wilderness, where their enemies lay encamped, whose numbers, and order, and condition, they could descry from thence.
Robert Jamieson, A. R. Fausset and David Brown
when Judah came toward the watchtower in the wilderness--Most probably the conical hill, Jebel Fereidis, or Frank Mountain, from the summit of which they obtained the first view of the scene of slaughter. Jehoshaphat and his people found the field strewed with dead bodies, so that they had not to fight at all, but rather to take possession of an immense booty, the collection of which occupied three days. On the fourth they set out on their return to Jerusalem in the same order and joyful mood as they came. The place where they mustered previous to departure was, from their public thanksgiving service, called, "The Valley of Berachah" ("benediction"), now Wady Bereikut.
20:2520:25: Եւ եկն Յովսափատ եւ զօրն, կողոպտել զաւարն նոցա. եւ գտին անասուն բազում, եւ զկազմածն, եւ զաւարն, եւ անօթս ցանկալիս. եւ աւարեցին զայն։ Եւ եղեւ զերիս աւուրս ժողովե՛լ նոցա զաւարն. վասն զի բազո՛ւմ էր յոյժ։
25 Յոսափատն ու զօրքը եկան կողոպտելու նրանց աւարը: Նրանք գտան մեծ թուով անասուններ, հանդերձանք, աւար ու թանկարժէք առարկաներ եւ այս ամէնը կողոպտեցին: Նրանք երեք օր հաւաքում էին աւարը, որովհետեւ չափազանց շատ էր:
25 Այն ատեն Յովսափատ ու անոր ժողովուրդը անոնց աւարը հաւաքելու գացին ու շատ ապրանք ու պատուական ամաններ գտան ու կողոպտեցին, այնքան որ ալ չէին կրնար տանիլ։ Աւարը երեք օր հաւաքեցին, վասն զի խիստ շատ էր։
Եւ եկն Յովսափատ եւ զօրն կողոպտել զաւարն նոցա, եւ գտին [245]անասուն բազում եւ զկազմածն եւ զաւարն`` եւ անօթս ցանկալիս, եւ աւարեցին [246]զայն. եւ եղեւ զերիս աւուրս ժողովել նոցա զաւարն, վասն զի բազում էր յոյժ:

20:25: Եւ եկն Յովսափատ եւ զօրն, կողոպտել զաւարն նոցա. եւ գտին անասուն բազում, եւ զկազմածն, եւ զաւարն, եւ անօթս ցանկալիս. եւ աւարեցին զայն։ Եւ եղեւ զերիս աւուրս ժողովե՛լ նոցա զաւարն. վասն զի բազո՛ւմ էր յոյժ։
25 Յոսափատն ու զօրքը եկան կողոպտելու նրանց աւարը: Նրանք գտան մեծ թուով անասուններ, հանդերձանք, աւար ու թանկարժէք առարկաներ եւ այս ամէնը կողոպտեցին: Նրանք երեք օր հաւաքում էին աւարը, որովհետեւ չափազանց շատ էր:
25 Այն ատեն Յովսափատ ու անոր ժողովուրդը անոնց աւարը հաւաքելու գացին ու շատ ապրանք ու պատուական ամաններ գտան ու կողոպտեցին, այնքան որ ալ չէին կրնար տանիլ։ Աւարը երեք օր հաւաքեցին, վասն զի խիստ շատ էր։
zohrab-1805▾ eastern-1994▾ western am▾
20:2520:25 И пришел Иосафат и народ его забирать добычу, и нашли у них во множестве и имущество, и одежды, и драгоценные вещи, и набрали себе столько, что не {могли} нести. И три дня они забирали добычу; так велика {была} она!
20:25 καὶ και and; even ἦλθεν ερχομαι come; go Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat καὶ και and; even ὁ ο the λαὸς λαος populace; population αὐτοῦ αυτος he; him σκυλεῦσαι σκυλευω the σκῦλα σκυλον spoil αὐτῶν αυτος he; him καὶ και and; even εὗρον ευρισκω find κτήνη κτηνος livestock; animal πολλὰ πολυς much; many καὶ και and; even ἀποσκευὴν αποσκευη and; even σκῦλα σκυλον spoil καὶ και and; even σκεύη σκευος vessel; jar ἐπιθυμητὰ επιθυμητος and; even ἐσκύλευσαν σκυλευω of himself; his own καὶ και and; even ἐγένοντο γινομαι happen; become ἡμέραι ημερα day τρεῖς τρεις three σκυλευόντων σκυλευω he; him τὰ ο the σκῦλα σκυλον spoil ὅτι οτι since; that πολλὰ πολυς much; many ἦν ειμι be
20:25 וַ wa וְ and יָּבֹ֨א yyāvˌō בוא come יְהֹושָׁפָ֣ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat וְ wᵊ וְ and עַמֹּו֮ ʕammˈô עַם people לָ lā לְ to בֹ֣ז vˈōz בזז spoil אֶת־ ʔeṯ- אֵת [object marker] שְׁלָלָם֒ šᵊlālˌām שָׁלָל plunder וַ wa וְ and יִּמְצְאוּ֩ yyimṣᵊʔˌû מצא find בָהֶ֨ם vāhˌem בְּ in לָ lā לְ to רֹ֜ב rˈōv רֹב multitude וּ û וְ and רְכ֤וּשׁ rᵊḵˈûš רְכוּשׁ property וּ û וְ and פְגָרִים֙ fᵊḡārîm פֶּגֶר corpse וּ û וְ and כְלֵ֣י ḵᵊlˈê כְּלִי tool חֲמֻדֹ֔ות ḥᵃmuḏˈôṯ חֲמֻדֹות desirables וַ wa וְ and יְנַצְּל֥וּ yᵊnaṣṣᵊlˌû נצל deliver לָהֶ֖ם lāhˌem לְ to לְ lᵊ לְ to אֵ֣ין ʔˈên אַיִן [NEG] מַשָּׂ֑א maśśˈā מַשָּׂא burden וַ wa וְ and יִּֽהְי֞וּ yyˈihyˈû היה be יָמִ֧ים yāmˈîm יֹום day שְׁלֹושָׁ֛ה šᵊlôšˈā שָׁלֹשׁ three בֹּזְזִ֥ים bōzᵊzˌîm בזז spoil אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׁלָ֖ל ššālˌāl שָׁלָל plunder כִּ֥י kˌî כִּי that רַב־ rav- רַב much הֽוּא׃ hˈû הוּא he
20:25. venit ergo Iosaphat et omnis populus cum eo ad detrahenda spolia mortuorum inveneruntque inter cadavera variam supellectilem vestes quoque et vasa pretiosissima et diripuerunt ita ut omnia portare non possent nec per tres dies spolia auferre pro praedae magnitudineThen Josaphat came, and all the people with him to take away the spoils of the dead, and they found among the dead bodies, stuff of various kinds, and garments, and most precious vessels: and they took them for themselves, insomuch that they could not carry all, nor in three days take away the spoils, the booty was so great.
25. And when Jehoshaphat and his people came to take the spoil of them, they found among them in abundance both riches and dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in taking of the spoil, it was so much.
20:25. Therefore, Jehoshaphat went, and all the people with him, in order to take away the spoils of the dead. And they found, among the dead bodies, diverse equipment, and also garments, and very precious vessels. And they despoiled these, to such an extent that they were unable to carry everything. Neither could they, over three days, take away the spoils because of the magnitude of the plunder.
20:25. And when Jehoshaphat and his people came to take away the spoil of them, they found among them in abundance both riches with the dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in gathering of the spoil, it was so much.
And when Jehoshaphat and his people came to take away the spoil of them, they found among them in abundance both riches with the dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in gathering of the spoil, it was so much:

20:25 И пришел Иосафат и народ его забирать добычу, и нашли у них во множестве и имущество, и одежды, и драгоценные вещи, и набрали себе столько, что не {могли} нести. И три дня они забирали добычу; так велика {была} она!
20:25
καὶ και and; even
ἦλθεν ερχομαι come; go
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
καὶ και and; even
ο the
λαὸς λαος populace; population
αὐτοῦ αυτος he; him
σκυλεῦσαι σκυλευω the
σκῦλα σκυλον spoil
αὐτῶν αυτος he; him
καὶ και and; even
εὗρον ευρισκω find
κτήνη κτηνος livestock; animal
πολλὰ πολυς much; many
καὶ και and; even
ἀποσκευὴν αποσκευη and; even
σκῦλα σκυλον spoil
καὶ και and; even
σκεύη σκευος vessel; jar
ἐπιθυμητὰ επιθυμητος and; even
ἐσκύλευσαν σκυλευω of himself; his own
καὶ και and; even
ἐγένοντο γινομαι happen; become
ἡμέραι ημερα day
τρεῖς τρεις three
σκυλευόντων σκυλευω he; him
τὰ ο the
σκῦλα σκυλον spoil
ὅτι οτι since; that
πολλὰ πολυς much; many
ἦν ειμι be
20:25
וַ wa וְ and
יָּבֹ֨א yyāvˌō בוא come
יְהֹושָׁפָ֣ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
וְ wᵊ וְ and
עַמֹּו֮ ʕammˈô עַם people
לָ לְ to
בֹ֣ז vˈōz בזז spoil
אֶת־ ʔeṯ- אֵת [object marker]
שְׁלָלָם֒ šᵊlālˌām שָׁלָל plunder
וַ wa וְ and
יִּמְצְאוּ֩ yyimṣᵊʔˌû מצא find
בָהֶ֨ם vāhˌem בְּ in
לָ לְ to
רֹ֜ב rˈōv רֹב multitude
וּ û וְ and
רְכ֤וּשׁ rᵊḵˈûš רְכוּשׁ property
וּ û וְ and
פְגָרִים֙ fᵊḡārîm פֶּגֶר corpse
וּ û וְ and
כְלֵ֣י ḵᵊlˈê כְּלִי tool
חֲמֻדֹ֔ות ḥᵃmuḏˈôṯ חֲמֻדֹות desirables
וַ wa וְ and
יְנַצְּל֥וּ yᵊnaṣṣᵊlˌû נצל deliver
לָהֶ֖ם lāhˌem לְ to
לְ lᵊ לְ to
אֵ֣ין ʔˈên אַיִן [NEG]
מַשָּׂ֑א maśśˈā מַשָּׂא burden
וַ wa וְ and
יִּֽהְי֞וּ yyˈihyˈû היה be
יָמִ֧ים yāmˈîm יֹום day
שְׁלֹושָׁ֛ה šᵊlôšˈā שָׁלֹשׁ three
בֹּזְזִ֥ים bōzᵊzˌîm בזז spoil
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שָּׁלָ֖ל ššālˌāl שָׁלָל plunder
כִּ֥י kˌî כִּי that
רַב־ rav- רַב much
הֽוּא׃ hˈû הוּא he
20:25. venit ergo Iosaphat et omnis populus cum eo ad detrahenda spolia mortuorum inveneruntque inter cadavera variam supellectilem vestes quoque et vasa pretiosissima et diripuerunt ita ut omnia portare non possent nec per tres dies spolia auferre pro praedae magnitudine
Then Josaphat came, and all the people with him to take away the spoils of the dead, and they found among the dead bodies, stuff of various kinds, and garments, and most precious vessels: and they took them for themselves, insomuch that they could not carry all, nor in three days take away the spoils, the booty was so great.
20:25. Therefore, Jehoshaphat went, and all the people with him, in order to take away the spoils of the dead. And they found, among the dead bodies, diverse equipment, and also garments, and very precious vessels. And they despoiled these, to such an extent that they were unable to carry everything. Neither could they, over three days, take away the spoils because of the magnitude of the plunder.
20:25. And when Jehoshaphat and his people came to take away the spoil of them, they found among them in abundance both riches with the dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in gathering of the spoil, it was so much.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:25: Both riches with the dead bodies - For פגרים peparim, dead bodies, בגדים begadim, garments, is the reading of eight MSS. in the collections of Kennicott and De Rossi, and in several ancient editions. None of the versions have dead bodies except the Chaldee. The words might be easily mistaken for each other, as the פ pe, if a little faint in the under dot might easily pass for a ב beth; and we know that the ר resh and ד daleth, are frequently interchanged and mistaken for each other, both in Hebrew and Syriac. I believe garments to be the true reading; and as to the clause which they stripped off for themselves, it should be understood thus: Which they seized for themselves, etc.
2 Chronicles 20:26
Albert Barnes: Notes on the Bible - 1834
20:25: Riches with the dead bodies - Several manuscripts give another reading: "riches, and garments."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:25: they found: Exo 12:35, Exo 12:36; Sa1 30:19, Sa1 30:20; Kg2 7:9-16; Psa 68:12; Rom 8:37
dead bodies: Instead of pegarim, "dead bodies," eight manuscripts and several ancient editions read begadim, "garments." None of the ancient versions, except the Chaldee, have dead bodies: garments would therefore appear to be the true reading; and the succeeding clause should be rendered, "which they seized for themselves."
precious jewels: Exo 3:22; Num 31:15; Jdg 8:24-26; Pro 3:15
it was so much: Eze 39:8, Eze 39:9
Carl Friedrich Keil and Franz Delitzsch

So Jehoshaphat, with his people, came (as Jahaziel had announced, not to fight, but only to make booty) and found among them (בּהם, among or by the fallen) in abundance both wealth and corpses and precious vessels. The mention of פּגרים as part of the booty, between רכוּשׁ and the precious vessels, is somewhat surprising. Some Codd. (4 Kennic. and 3 de Rossi) and various ancient editions (Complut., the Brixenian used by Luther, the Bomberg. of date 1518 and 21, and the Mnster) have, instead of it, בּנדים; but it is very questionable if the lxx and Vulg. have it (cf. de Rossi Variae Lectt. ad h. l.). בּגדים, garments, along with רכוּשׁ, moveable property (cattle, tents, etc.), seems to suit better, and is therefore held by Dathe and Berth. to be the correct and original reading. Yet the proofs of this are not decisive, for פגרים is much better attested, and we need not necessarily take רכוּשׁ to mean living and dead cattle; but just as רכוּשׁ denotes property of any kind, which, among nomadic tribes, consists principally in cattle, we may also take פּגרים in the signification of slain men and beasts - the clothes of the men and the accoutrements and ornaments of the beasts (cf. Judg 8:26) being a by no means worthless booty. Garments as such are not elsewhere met with in enumerations of things taken as booty, in Judg 8:26 only the purple robes of the Midianite princes being spoken of; and to the remark that the before-mentioned פּגרים has given rise to the changing of בּגדים into פּגרים, we may oppose the equally well-supported conjecture, that the apparently unsuitable meaning of the word פגרים may have given rise to the alteration of it into בּגדים. חמדות כּלי are probably in the main gold and silver ornaments, such as are enumerated in Judg 8:25. And they spoiled for themselves משּׂא לאין, "there was not carrying," i.e., in such abundance that it could not be carried away, removed, and plundered in three days, because the booty was so great. The unusually large quantity of booty is accounted for by the fact that these peoples had gone forth with all their property to drive the Israelites out of their inheritance, and to take possession of their land for themselves; so that this invasion of Judah was a kind of migration of the peoples, such as those which, at a later time, have been repeated on a gigantic scale, and have poured forth from Central Asia over the whole of Europe. In this, the purpose of the hostile hordes, we must seek the reason for their destruction by a miracle wrought of God. Because they intended to drive the people of Israel out of the land given them by God, and to destroy them, the Lord was compelled to come to the help of His people, and to destroy their enemies.
John Gill
And when Jehoshaphat and his people came to take the spoil of them,.... Which was all they had to do; they had no need to fight, as they were told, the Lord had fought for them:
they found among them in abundance both riches with the dead bodies; rich garments on them, and gold and silver on them:
and precious jewels, which they stripped of for themselves; with which their clothes, or some part of their bodies, were ornamented:
more than they could carry away; they were so many, that they made too great a burden for them:
and they were three days in gathering of the spoil, it was so much; it took up so much time to strip the bodies, to search for their money and jewels, rings, chains, and such like things of value, worn by them.
John Wesley
Jewels - Which they brought with them to corrupt any of Jehoshaphat's officers as they saw occasion: to procure necessaries for their vast army from time to time: and because they came as to triumph rather than to fight, being confident of the victory because of their numbers, and especially because they thought to surprize Jehoshaphat ere he could make any considerable preparations against them; God also permitting them to be puffed up to their own destruction.
20:2620:26: Եւ յաւուրն չորրորդի ժողովեցան ՚ի Հովիտսն օրհնութեան. վասն զի ա՛նդ օրհնեցին զՏէր. յաղագս այնորիկ կոչեցին զանուն տեղւոյն այնորիկ՝ Հովի՛տ օրհնութեան մինչեւ յօրս յայս։
26 Չորրորդ օրը նրանք հաւաքուեցին Օրհնութեան հովտում, որովհետեւ այնտեղ էին օրհնել Տիրոջը, որի համար էլ այդ տեղը կոչուեց Օրհնութեան հովիտ. եւ այդպէս է կոչւում մինչեւ այսօր:
26 Չորրորդ օրը Օրհնութեան հովիտը հաւաքուեցան ու հոն Տէրը օրհնեցին։ Ատոր համար այն տեղին անունը Օրհնութեան Հովիտ կոչուեցաւ մինչեւ այսօր։
Եւ յաւուրն չորրորդի ժողովեցան ի Հովիտսն օրհնութեան. վասն զի անդ օրհնեցին զՏէր, յաղագս այնորիկ կոչեցին զանուն տեղւոյն այնորիկ` Հովիտ օրհնութեան մինչեւ յօրս յայս:

20:26: Եւ յաւուրն չորրորդի ժողովեցան ՚ի Հովիտսն օրհնութեան. վասն զի ա՛նդ օրհնեցին զՏէր. յաղագս այնորիկ կոչեցին զանուն տեղւոյն այնորիկ՝ Հովի՛տ օրհնութեան մինչեւ յօրս յայս։
26 Չորրորդ օրը նրանք հաւաքուեցին Օրհնութեան հովտում, որովհետեւ այնտեղ էին օրհնել Տիրոջը, որի համար էլ այդ տեղը կոչուեց Օրհնութեան հովիտ. եւ այդպէս է կոչւում մինչեւ այսօր:
26 Չորրորդ օրը Օրհնութեան հովիտը հաւաքուեցան ու հոն Տէրը օրհնեցին։ Ատոր համար այն տեղին անունը Օրհնութեան Հովիտ կոչուեցաւ մինչեւ այսօր։
zohrab-1805▾ eastern-1994▾ western am▾
20:2620:26 А в четвертый день собрались на долину благословения, так как там они благословили Господа. Посему и называют то место долиною благословения до сего дня.
20:26 καὶ και and; even τῇ ο the ἡμέρᾳ ημερα day τῇ ο the τετάρτῃ τεταρτος fourth ἐπισυνήχθησαν επισυναγω gather together; bring in εἰς εις into; for τὸν ο the αὐλῶνα αυλων.1 the εὐλογίας ευλογια commendation; acclamation ἐκεῖ εκει there γὰρ γαρ for ηὐλόγησαν ευλογεω commend; acclaim τὸν ο the κύριον κυριος lord; master διὰ δια through; because of τοῦτο ουτος this; he ἐκάλεσαν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τόπου τοπος place; locality ἐκείνου εκεινος that Κοιλὰς κοιλας commendation; acclamation ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he
20:26 וּ û וְ and בַ va בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הָ hā הַ the רְבִעִ֗י rᵊviʕˈî רְבִיעִי fourth נִקְהֲלוּ֙ niqhᵃlˌû קהל assemble לְ lᵊ לְ to עֵ֣מֶק ʕˈēmeq עֵמֶק valley בְּרָכָ֔ה bᵊrāḵˈā בְּרָכָה blessing כִּי־ kî- כִּי that שָׁ֖ם šˌām שָׁם there בֵּרֲכ֣וּ bērᵃḵˈû ברך bless אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon כֵּ֡ן kˈēn כֵּן thus קָֽרְא֞וּ qˈārᵊʔˈû קרא call אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֨ם šˌēm שֵׁם name הַ ha הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the ה֛וּא hˈû הוּא he עֵ֥מֶק ʕˌēmeq עֵמֶק valley בְּרָכָ֖ה bᵊrāḵˌā בְּרָכָה blessing עַד־ ʕaḏ- עַד unto הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
20:26. die autem quarto congregati sunt in valle Benedictionis etenim quoniam ibi benedixerant Domino vocaverunt locum illum vallis Benedictionis usque in praesentem diemAnd on the fourth day they were assembled in the valley of Blessing: for there they blessed the Lord, and therefore they called that place the valley of Blessing until this day.
26. And on the fourth day they assembled themselves in the valley of Beracah; for there they blessed the LORD: therefore the name of that place was called The valley of Beracah, unto this day.
20:26. Then, on the fourth day, they were gathered together in the Valley of Blessing. For they had blessed the Lord there, and therefore they called that place the Valley of Blessing, even to the present day.
20:26. And on the fourth day they assembled themselves in the valley of Berachah; for there they blessed the LORD: therefore the name of the same place was called, The valley of Berachah, unto this day.
And on the fourth day they assembled themselves in the valley of Berachah; for there they blessed the LORD: therefore the name of the same place was called, The valley of Berachah, unto this day:

20:26 А в четвертый день собрались на долину благословения, так как там они благословили Господа. Посему и называют то место долиною благословения до сего дня.
20:26
καὶ και and; even
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
τετάρτῃ τεταρτος fourth
ἐπισυνήχθησαν επισυναγω gather together; bring in
εἰς εις into; for
τὸν ο the
αὐλῶνα αυλων.1 the
εὐλογίας ευλογια commendation; acclamation
ἐκεῖ εκει there
γὰρ γαρ for
ηὐλόγησαν ευλογεω commend; acclaim
τὸν ο the
κύριον κυριος lord; master
διὰ δια through; because of
τοῦτο ουτος this; he
ἐκάλεσαν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τόπου τοπος place; locality
ἐκείνου εκεινος that
Κοιλὰς κοιλας commendation; acclamation
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
20:26
וּ û וְ and
בַ va בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הָ הַ the
רְבִעִ֗י rᵊviʕˈî רְבִיעִי fourth
נִקְהֲלוּ֙ niqhᵃlˌû קהל assemble
לְ lᵊ לְ to
עֵ֣מֶק ʕˈēmeq עֵמֶק valley
בְּרָכָ֔ה bᵊrāḵˈā בְּרָכָה blessing
כִּי־ kî- כִּי that
שָׁ֖ם šˌām שָׁם there
בֵּרֲכ֣וּ bērᵃḵˈû ברך bless
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
כֵּ֡ן kˈēn כֵּן thus
קָֽרְא֞וּ qˈārᵊʔˈû קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֨ם šˌēm שֵׁם name
הַ ha הַ the
מָּקֹ֥ום mmāqˌôm מָקֹום place
הַ ha הַ the
ה֛וּא hˈû הוּא he
עֵ֥מֶק ʕˌēmeq עֵמֶק valley
בְּרָכָ֖ה bᵊrāḵˌā בְּרָכָה blessing
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
20:26. die autem quarto congregati sunt in valle Benedictionis etenim quoniam ibi benedixerant Domino vocaverunt locum illum vallis Benedictionis usque in praesentem diem
And on the fourth day they were assembled in the valley of Blessing: for there they blessed the Lord, and therefore they called that place the valley of Blessing until this day.
20:26. Then, on the fourth day, they were gathered together in the Valley of Blessing. For they had blessed the Lord there, and therefore they called that place the Valley of Blessing, even to the present day.
20:26. And on the fourth day they assembled themselves in the valley of Berachah; for there they blessed the LORD: therefore the name of the same place was called, The valley of Berachah, unto this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:26: Assembled themselves in the valley of Berachah - "The valley of Benediction;" and so in the latter clause. - Targum.
2 Chronicles 20:27
Albert Barnes: Notes on the Bible - 1834
20:26: The valley of Berachah - Probably, the Wady Bereikut, which lies at a short distance from Tekoa toward the northwest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:26: Berachah: that is, Blessing, Having pRev_iously sought deliverance by fasting and prayer, and received the assurance of it with grateful joy, Jehoshaphat and his army returned immediate and fervent thanks and praise to the Lord, who had in so wonderful a manner performed his promise. Scott, who quotes the following from Bp. Patrick: "They did not return every man to his own home; but first went back to Jerusalem, to bless the Lord again for hearing their prayer and making good his promises."
blessed: exo 15:1-19; Sa2 22:1; Psa 103:1, Psa 103:2, Psa 107:21, Psa 107:22; Luk 1:68; Rev 19:1-6
the name: Gen 28:19, Gen 32:20; Exo 17:15; Sa1 7:12; Isa 62:4; Act 1:19
unto this day: Ch2 5:9
Carl Friedrich Keil and Franz Delitzsch

On the fourth day the men of Judah gathered themselves together, to give thanks to God the Lord for this blessing, in a valley which thence received the name בּרכה עמק (valley of blessing), and which cannot have been far from the battle-field. Thence they joyfully returned, with Jehoshaphat at their head, to Jerusalem, and went up, the Levites and priests performing solemn music, to the house of God, to render further thanks to the Lord for His wondrous help (2Chron 20:27.). The ancient name בּרכה still exists in the Wady Bereikut, to the west of Tekoa, near the road which leads from Hebron to Jerusalem. "A wide, open valley, and upon its west side, on a small rising ground, are the ruins of Bereikut, which cover from three to four acres" (Robinson's New Biblical Researches, and Phys. Geogr. S. 106; cf. v. de Velde, Memoir, p. 292). Jerome makes mention of the place in Vita Paulae, where he narrates that Paula, standing in supercilio Caphar baruca, looked out thence upon the wide desert, and the former land of Sodom and Gomorrah (cf. Reland, Pal. illustr. pp. 356 and 685). There is no ground, on the other hand, for the identification of the valley of blessing with the upper part of the valley of Kidron, which, according to Joel 3:2, Joel 3:12, received the name of Valley of Jehoshaphat (see on Joel 3:2). - On 2Chron 20:27, cf. Ezra 6:22; Neh 12:43.
Geneva 1599
And on the fourth day they (q) assembled themselves in the valley of Berachah; for there they blessed the LORD: therefore the name of the same place was called, The valley of Berachah, unto this day.
(q) To give thanks to the Lord for the victory: and therefore the valley was called Berachah, that is, blessing or thanksgiving, which was also called the valley of Jehoshaphat, (Joel 3:2, Joel 3:12) because the Lord judged the enemies according to Jehoshaphat's prayer.
John Gill
And on the fourth day they assembled themselves in the valley of Berachah,.... As it was afterwards called from what they did there, as follows, which was the reason of its name:
for there they blessed the Lord; returned thanks to him for this wonderful appearance on their behalf, and gave him the glory of it; no doubt but they had given him praise before in some sort and manner, but now in a set, solemn, and public manner, with one heart and voice they united in ascribing honour, blessing, and glory to him:
therefore the name of the same place was called the valley of Berachah unto this day; the valley of Blessing; this name it bore in the times of Ezra, the writer of this book, even after the Jews returned from the Babylonish captivity; it is thought to be the same that is called by Jerom (w) Cepharbarucha, which he speaks of as not far from Engedi, see 2Chron 20:2, others will have it to be the same with the valley of Jehoshaphat, but not so likely, that seems to be nearer Jerusalem.
(w) Epitaph. Paulae.
John Wesley
Berachah - Heb. of blessing; so called from their solemn blessings and praises given to God in it upon this occasion.
20:2720:27: Եւ դարձաւ ամենայն այր Յուդայ յԵրուսաղէմ, եւ Յովսափատ առաջնորդ նոցա ուրախութեամբ մեծաւ. քանզի ուրա՛խ արար զնոսա Տէր ՚ի թշնամեացն իւրեանց.
27 Յուդայի երկրի բոլոր մարդիկ վերադարձան Երուսաղէմ: Յոսափատը նրանց առաջնորդեց մեծ ուրախութեամբ, քանզի Տէրը նրանց ուրախութիւն էր տուել՝ ազատելով նրանց իրենց թշնամիներից:
27 Բոլոր Յուդայի ու Երուսաղէմի մարդիկը ու անոնց առաջնորդը Յովսափատ ուրախութեամբ Երուսաղէմ դարձան. քանզի Տէրը զիրենք իրենց թշնամիներէն ազատելով ուրախացուցեր էր
Եւ դարձաւ ամենայն այր Յուդայ [247]յԵրուսաղէմ, եւ Յովսափատ առաջնորդ նոցա ուրախութեամբ [248]մեծաւ. քանզի ուրախ արար զնոսա Տէր ի թշնամեացն իւրեանց:

20:27: Եւ դարձաւ ամենայն այր Յուդայ յԵրուսաղէմ, եւ Յովսափատ առաջնորդ նոցա ուրախութեամբ մեծաւ. քանզի ուրա՛խ արար զնոսա Տէր ՚ի թշնամեացն իւրեանց.
27 Յուդայի երկրի բոլոր մարդիկ վերադարձան Երուսաղէմ: Յոսափատը նրանց առաջնորդեց մեծ ուրախութեամբ, քանզի Տէրը նրանց ուրախութիւն էր տուել՝ ազատելով նրանց իրենց թշնամիներից:
27 Բոլոր Յուդայի ու Երուսաղէմի մարդիկը ու անոնց առաջնորդը Յովսափատ ուրախութեամբ Երուսաղէմ դարձան. քանզի Տէրը զիրենք իրենց թշնամիներէն ազատելով ուրախացուցեր էր
zohrab-1805▾ eastern-1994▾ western am▾
20:2720:27 И пошли назад все Иудеи и Иерусалимляне и Иосафат во главе их, чтобы возвратиться в Иерусалим с веселием, потому что дал им Господь торжество над врагами их.
20:27 καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return πᾶς πας all; every ἀνὴρ ανηρ man; husband Ιουδα ιουδα Iouda; Iutha εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat ἡγούμενος ηγεομαι lead; consider αὐτῶν αυτος he; him ἐν εν in εὐφροσύνῃ ευφροσυνη celebration μεγάλῃ μεγας great; loud ὅτι οτι since; that εὔφρανεν ευφραινω celebrate; cheer αὐτοὺς αυτος he; him κύριος κυριος lord; master ἀπὸ απο from; away τῶν ο the ἐχθρῶν εχθρος hostile; enemy αὐτῶν αυτος he; him
20:27 וַ֠ wa וְ and יָּשֻׁבוּ yyāšuvˌû שׁוב return כָּל־ kol- כֹּל whole אִ֨ישׁ ʔˌîš אִישׁ man יְהוּדָ֤ה yᵊhûḏˈā יְהוּדָה Judah וִֽ wˈi וְ and ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem וִֽ wˈi וְ and יהֹושָׁפָ֣ט yhôšofˈāṭ יְהֹושָׁפָט Jehoshaphat בְּ bᵊ בְּ in רֹאשָׁ֔ם rōšˈām רֹאשׁ head לָ lā לְ to שׁ֥וּב šˌûv שׁוב return אֶל־ ʔel- אֶל to יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem בְּ bᵊ בְּ in שִׂמְחָ֑ה śimḥˈā שִׂמְחָה joy כִּֽי־ kˈî- כִּי that שִׂמְּחָ֥ם śimmᵊḥˌām שׂמח rejoice יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מֵֽ mˈē מִן from אֹויְבֵיהֶֽם׃ ʔôyᵊvêhˈem איב be hostile
20:27. reversusque est omnis vir Iuda et habitatores Hierusalem et Iosaphat ante eos in Hierusalem cum laetitia magna eo quod dedisset eis Dominus gaudium de inimicis suisAnd every man of Juda, and the inhabitants of Jerusalem returned, and Josaphat at their head, into Jerusalem with great joy, because the Lord had made them rejoice over their enemies.
27. Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go again to Jerusalem with joy; for the LORD had made them to rejoice over their enemies.
20:27. And every man of Judah, and the inhabitants of Jerusalem, returned, with Jehoshaphat before them, to Jerusalem, with great rejoicing. For the Lord had granted to them gladness concerning their enemies.
20:27. Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go again to Jerusalem with joy; for the LORD had made them to rejoice over their enemies.
Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go again to Jerusalem with joy; for the LORD had made them to rejoice over their enemies:

20:27 И пошли назад все Иудеи и Иерусалимляне и Иосафат во главе их, чтобы возвратиться в Иерусалим с веселием, потому что дал им Господь торжество над врагами их.
20:27
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
πᾶς πας all; every
ἀνὴρ ανηρ man; husband
Ιουδα ιουδα Iouda; Iutha
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
ἡγούμενος ηγεομαι lead; consider
αὐτῶν αυτος he; him
ἐν εν in
εὐφροσύνῃ ευφροσυνη celebration
μεγάλῃ μεγας great; loud
ὅτι οτι since; that
εὔφρανεν ευφραινω celebrate; cheer
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
ἀπὸ απο from; away
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
αὐτῶν αυτος he; him
20:27
וַ֠ wa וְ and
יָּשֻׁבוּ yyāšuvˌû שׁוב return
כָּל־ kol- כֹּל whole
אִ֨ישׁ ʔˌîš אִישׁ man
יְהוּדָ֤ה yᵊhûḏˈā יְהוּדָה Judah
וִֽ wˈi וְ and
ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem
וִֽ wˈi וְ and
יהֹושָׁפָ֣ט yhôšofˈāṭ יְהֹושָׁפָט Jehoshaphat
בְּ bᵊ בְּ in
רֹאשָׁ֔ם rōšˈām רֹאשׁ head
לָ לְ to
שׁ֥וּב šˌûv שׁוב return
אֶל־ ʔel- אֶל to
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
בְּ bᵊ בְּ in
שִׂמְחָ֑ה śimḥˈā שִׂמְחָה joy
כִּֽי־ kˈî- כִּי that
שִׂמְּחָ֥ם śimmᵊḥˌām שׂמח rejoice
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מֵֽ mˈē מִן from
אֹויְבֵיהֶֽם׃ ʔôyᵊvêhˈem איב be hostile
20:27. reversusque est omnis vir Iuda et habitatores Hierusalem et Iosaphat ante eos in Hierusalem cum laetitia magna eo quod dedisset eis Dominus gaudium de inimicis suis
And every man of Juda, and the inhabitants of Jerusalem returned, and Josaphat at their head, into Jerusalem with great joy, because the Lord had made them rejoice over their enemies.
20:27. And every man of Judah, and the inhabitants of Jerusalem, returned, with Jehoshaphat before them, to Jerusalem, with great rejoicing. For the Lord had granted to them gladness concerning their enemies.
20:27. Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go again to Jerusalem with joy; for the LORD had made them to rejoice over their enemies.
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Adam Clarke: Commentary on the Bible - 1831
20:27: Jehoshaphat in the forefront of them - He was their leader in all these spiritual, holy, fatiguing, and self-denying exercises. What a noble and persuasive pattern!
2 Chronicles 20:29
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:27: forefront: Heb. head, Sa2 6:14, Sa2 6:15; Mic 2:13; Heb 6:20
the Lord: Sa1 2:1; Neh 12:43; Psa 20:5, Psa 30:1; Isa 35:10, Isa 51:11; Rev 18:20
John Gill
Then they returned, every man of Judah and of Jerusalem, and Jehoshaphat at the forefront of them, to go again to Jerusalem with joy,.... There to praise the Lord in the temple, as they had done in the valley:
for the Lord had made them to rejoice over their enemies; by giving them a complete victory, and making them masters of so much wealth and riches.
20:2820:28: եւ մտին յԵրուսաղէմ քնարօք եւ տաւղօք եւ փողովք ՚ի տուն Տեառն։
28 Նրանք մտան Երուսաղէմ, Տիրոջ տունը քնարներով, տաւիղներով ու փողերով:
28 Եւ տաւիղներով, քնարներով ու փողերով Երուսաղէմ Տէրոջը տունը գացին։
եւ մտին յԵրուսաղէմ քնարօք եւ տաւղօք եւ փողովք ի տուն Տեառն:

20:28: եւ մտին յԵրուսաղէմ քնարօք եւ տաւղօք եւ փողովք ՚ի տուն Տեառն։
28 Նրանք մտան Երուսաղէմ, Տիրոջ տունը քնարներով, տաւիղներով ու փողերով:
28 Եւ տաւիղներով, քնարներով ու փողերով Երուսաղէմ Տէրոջը տունը գացին։
zohrab-1805▾ eastern-1994▾ western am▾
20:2820:28 И пришли в Иерусалим с псалтирями, и цитрами, и трубами, к дому Господню.
20:28 καὶ και and; even εἰσῆλθον εισερχομαι enter; go in εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in νάβλαις ναβλα and; even ἐν εν in κινύραις κινυρα and; even ἐν εν in σάλπιγξιν σαλπιγξ trumpet εἰς εις into; for οἶκον οικος home; household κυρίου κυριος lord; master
20:28 וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem בִּ bi בְּ in נְבָלִ֥ים nᵊvālˌîm נֵבֶל harp וּ û וְ and בְ vᵊ בְּ in כִנֹּרֹ֖ות ḵinnōrˌôṯ כִּנֹּור cither וּ û וְ and בַ va בְּ in חֲצֹצְרֹ֑ות ḥᵃṣōṣᵊrˈôṯ חֲצֹצְרָה clarion אֶל־ ʔel- אֶל to בֵּ֖ית bˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:28. ingressique sunt Hierusalem cum psalteriis et citharis et tubis in domum DominiAnd they came into Jerusalem with psalteries, and harps, and trumpets into the house of the Lord.
28. And they came to Jerusalem with psalteries and harps and trumpets unto the house of the LORD.
20:28. And they entered into Jerusalem with psalteries, and harps, and trumpets, into the house of the Lord.
20:28. And they came to Jerusalem with psalteries and harps and trumpets unto the house of the LORD.
And they came to Jerusalem with psalteries and harps and trumpets unto the house of the LORD:

20:28 И пришли в Иерусалим с псалтирями, и цитрами, и трубами, к дому Господню.
20:28
καὶ και and; even
εἰσῆλθον εισερχομαι enter; go in
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐν εν in
νάβλαις ναβλα and; even
ἐν εν in
κινύραις κινυρα and; even
ἐν εν in
σάλπιγξιν σαλπιγξ trumpet
εἰς εις into; for
οἶκον οικος home; household
κυρίου κυριος lord; master
20:28
וַ wa וְ and
יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
בִּ bi בְּ in
נְבָלִ֥ים nᵊvālˌîm נֵבֶל harp
וּ û וְ and
בְ vᵊ בְּ in
כִנֹּרֹ֖ות ḵinnōrˌôṯ כִּנֹּור cither
וּ û וְ and
בַ va בְּ in
חֲצֹצְרֹ֑ות ḥᵃṣōṣᵊrˈôṯ חֲצֹצְרָה clarion
אֶל־ ʔel- אֶל to
בֵּ֖ית bˌêṯ בַּיִת house
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:28. ingressique sunt Hierusalem cum psalteriis et citharis et tubis in domum Domini
And they came into Jerusalem with psalteries, and harps, and trumpets into the house of the Lord.
20:28. And they entered into Jerusalem with psalteries, and harps, and trumpets, into the house of the Lord.
20:28. And they came to Jerusalem with psalteries and harps and trumpets unto the house of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:28: with psalteries: Instead of celebrating his own heroism or the valour of his troops on this memorable occasion, this excellent prince sung with his whole army the praises of Jehovah, the God of hosts, who disposes of the victory according to his pleasure. This conduct was becoming the descendant and successor of David, the man after God's own heart, and of a religious people, the peculiar inheritance of Jehovah. Sa2 6:5; Ch1 13:8, Ch1 23:5, Ch1 25:6; Psa 57:8, Psa 92:3, Psa 149:3, Psa 150:3-5; Rev 14:2, Rev 14:3
John Gill
And they came to Jerusalem with psalteries, and harps, and trumpets,.... The three principal instruments of music used in singing the praises of God; these they played upon as they came to the city, and entered it, and passed through it:
unto the house of the Lord; the temple, there to offer praise and thanksgiving again.
John Wesley
To the house - To renew their praises in the court of the temple, the proper and usual place for it. Praising God must not be the work of a day only, but our praises when we have received mercy, must be often repeated, as our prayers were, when we where in pursuit of it. Every day we must bless God: as long as we live, and while we have any being, we must praise him, spending our time in that work, in which we hope to spend our eternity.
20:2920:29: Եւ եղեն արհաւիրք ՚ի Տեառնէ ՚ի վերայ ամենայն թագաւորութեանց երկրի ՚ի լսե՛լն նոցա՝ եթէ Տէր ե՛տ պատերազմ ընդ հակառակորդսն Իսրայէլի։
29 Երբոր երկրի բոլոր թագաւորութիւնները լսեցին, որ Տէրն է պատերազմել Իսրայէլի թշնամիների դէմ, Տիրոջ վախն ընկաւ նրանց վրայ:
29 Բոլոր երկիրներուն թագաւորութիւններուն վրայ Աստուծոյ վախը ինկաւ, երբ լսեցին թէ Տէրը Իսրայէլի թշնամիներուն հետ պատերազմեցաւ։
Եւ եղեն արհաւիրք [249]ի Տեառնէ ի վերայ ամենայն թագաւորութեանց երկրի ի լսելն նոցա եթէ Տէր ետ պատերազմ ընդ հակառակորդսն Իսրայելի:

20:29: Եւ եղեն արհաւիրք ՚ի Տեառնէ ՚ի վերայ ամենայն թագաւորութեանց երկրի ՚ի լսե՛լն նոցա՝ եթէ Տէր ե՛տ պատերազմ ընդ հակառակորդսն Իսրայէլի։
29 Երբոր երկրի բոլոր թագաւորութիւնները լսեցին, որ Տէրն է պատերազմել Իսրայէլի թշնամիների դէմ, Տիրոջ վախն ընկաւ նրանց վրայ:
29 Բոլոր երկիրներուն թագաւորութիւններուն վրայ Աստուծոյ վախը ինկաւ, երբ լսեցին թէ Տէրը Իսրայէլի թշնամիներուն հետ պատերազմեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:2920:29 И был страх Божий на всех царствах земных, когда они услышали, что {Сам} Господь воевал против врагов Израиля.
20:29 καὶ και and; even ἐγένετο γινομαι happen; become ἔκστασις εκστασις ecstasy; trance κυρίου κυριος lord; master ἐπὶ επι in; on πάσας πας all; every τὰς ο the βασιλείας βασιλεια realm; kingdom τῆς ο the γῆς γη earth; land ἐν εν in τῷ ο the ἀκοῦσαι ακουω hear αὐτοὺς αυτος he; him ὅτι οτι since; that ἐπολέμησεν πολεμεω battle κύριος κυριος lord; master πρὸς προς to; toward τοὺς ο the ὑπεναντίους υπεναντιος contrary Ισραηλ ισραηλ.1 Israel
20:29 וַ wa וְ and יְהִי֙ yᵊhˌî היה be פַּ֣חַד pˈaḥaḏ פַּחַד trembling אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom הָ hā הַ the אֲרָצֹ֑ות ʔᵃrāṣˈôṯ אֶרֶץ earth בְּ bᵊ בְּ in שָׁמְעָ֕ם šomʕˈām שׁמע hear כִּ֚י ˈkî כִּי that נִלְחַ֣ם nilḥˈam לחם fight יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עִ֖ם ʕˌim עִם with אֹויְבֵ֥י ʔôyᵊvˌê איב be hostile יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
20:29. inruit autem pavor Domini super universa regna terrarum cum audissent quod pugnasset Dominus contra inimicos IsrahelAnd the fear of the Lord fell upon all the kingdoms of the lands when they heard that the Lord had fought against the enemies of Israel.
29. And the fear of God was on all the kingdoms of the countries, when they heard that the LORD fought against the enemies of Israel.
20:29. Then the fear of the Lord fell upon all the kingdoms of the lands, when they had heard that the Lord had fought against the enemies of Israel.
20:29. And the fear of God was on all the kingdoms of [those] countries, when they had heard that the LORD fought against the enemies of Israel.
And the fear of God was on all the kingdoms of [those] countries, when they had heard that the LORD fought against the enemies of Israel:

20:29 И был страх Божий на всех царствах земных, когда они услышали, что {Сам} Господь воевал против врагов Израиля.
20:29
καὶ και and; even
ἐγένετο γινομαι happen; become
ἔκστασις εκστασις ecstasy; trance
κυρίου κυριος lord; master
ἐπὶ επι in; on
πάσας πας all; every
τὰς ο the
βασιλείας βασιλεια realm; kingdom
τῆς ο the
γῆς γη earth; land
ἐν εν in
τῷ ο the
ἀκοῦσαι ακουω hear
αὐτοὺς αυτος he; him
ὅτι οτι since; that
ἐπολέμησεν πολεμεω battle
κύριος κυριος lord; master
πρὸς προς to; toward
τοὺς ο the
ὑπεναντίους υπεναντιος contrary
Ισραηλ ισραηλ.1 Israel
20:29
וַ wa וְ and
יְהִי֙ yᵊhˌî היה be
פַּ֣חַד pˈaḥaḏ פַּחַד trembling
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom
הָ הַ the
אֲרָצֹ֑ות ʔᵃrāṣˈôṯ אֶרֶץ earth
בְּ bᵊ בְּ in
שָׁמְעָ֕ם šomʕˈām שׁמע hear
כִּ֚י ˈkî כִּי that
נִלְחַ֣ם nilḥˈam לחם fight
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עִ֖ם ʕˌim עִם with
אֹויְבֵ֥י ʔôyᵊvˌê איב be hostile
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
20:29. inruit autem pavor Domini super universa regna terrarum cum audissent quod pugnasset Dominus contra inimicos Israhel
And the fear of the Lord fell upon all the kingdoms of the lands when they heard that the Lord had fought against the enemies of Israel.
20:29. Then the fear of the Lord fell upon all the kingdoms of the lands, when they had heard that the Lord had fought against the enemies of Israel.
20:29. And the fear of God was on all the kingdoms of [those] countries, when they had heard that the LORD fought against the enemies of Israel.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30. Ср. 2: Пар XIV:14.
Adam Clarke: Commentary on the Bible - 1831
20:29: The Lord fought - "The Word of the Lord made war against the enemies of Israel." - Targum.
2 Chronicles 20:33
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:29: the fear: Ch2 17:10; Gen 35:5; Exo 23:27; Jos 5:1; Kg2 7:6
they had heard: Exo 15:14-16; Jos 2:9-11, Jos 9:9-11
Carl Friedrich Keil and Franz Delitzsch

The fame of this victory of the Lord over the enemies of Israel caused the terror of God to be spread abroad over all the kingdoms of the surrounding lands, in consequence of which the kingdom of Judah had rest (cf. 2Chron 17:10). On the last clause of 2Chron 20:30, cf. 2Chron 15:15. This wonderful acts of the Lord is made the subject of praise to God in the Korahite Psalms, Ps 46:1, Ps 47:1, and Ps 48:1, and perhaps also in Ps 83, composed by an Asaphite, perhaps Jahaziel (see Del. Introduction to these Psalms).
Geneva 1599
And the (r) fear of God was on all the kingdoms of [those] countries, when they had heard that the LORD fought against the enemies of Israel.
(r) He declares by this that the works of God always bring comfort or deliverance to his, and fear or destruction to his enemies.
John Gill
And the fear of God was on all the kingdoms of these countries,.... Whose armies were slain, and all other neighbouring ones; for the word these is supplied:
when they had heard that the Lord fought against the enemies of Israel; and they were afraid to invade their land, or make war with them; nor did the Edomites dare to revolt in the times of Jehoshaphat.
20:3020:30: Եւ խաղաղեցաւ թագաւորութիւնն Յովսափատու. եւ հանգո՛յց զնա Աստուած նորա շուրջանակի։
30 Յոսափատի թագաւորութիւնը խաղաղուեց, եւ նրա Աստուածը ամէն կողմից հանգստացրեց նրան:
30 Յովսափատին թագաւորութիւնը խաղաղ էր ու Աստուած զանիկա ամէն կողմանէ հանգստացուց։
Եւ խաղաղեցաւ թագաւորութիւնն Յովսափատու, եւ հանգոյց զնա Աստուած նորա շուրջանակի:

20:30: Եւ խաղաղեցաւ թագաւորութիւնն Յովսափատու. եւ հանգո՛յց զնա Աստուած նորա շուրջանակի։
30 Յոսափատի թագաւորութիւնը խաղաղուեց, եւ նրա Աստուածը ամէն կողմից հանգստացրեց նրան:
30 Յովսափատին թագաւորութիւնը խաղաղ էր ու Աստուած զանիկա ամէն կողմանէ հանգստացուց։
zohrab-1805▾ eastern-1994▾ western am▾
20:3020:30 И спокойно стало царство Иосафатово, и дал ему Бог его покой со всех сторон.
20:30 καὶ και and; even εἰρήνευσεν ειρηνευω at peace ἡ ο the βασιλεία βασιλεια realm; kingdom Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat καὶ και and; even κατέπαυσεν καταπαυω rest αὐτῷ αυτος he; him ὁ ο the θεὸς θεος God αὐτοῦ αυτος he; him κυκλόθεν κυκλοθεν circling; from all around
20:30 וַ wa וְ and תִּשְׁקֹ֖ט ttišqˌōṭ שׁקט be at peace מַלְכ֣וּת malᵊḵˈûṯ מַלְכוּת kingship יְהֹושָׁפָ֑ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat וַ wa וְ and יָּ֧נַֽח yyˈānˈaḥ נוח settle לֹ֦ו lˈô לְ to אֱלֹהָ֖יו ʔᵉlōhˌāʸw אֱלֹהִים god(s) מִ mi מִן from סָּבִֽיב׃ פ ssāvˈîv . f סָבִיב surrounding
20:30. quievitque regnum Iosaphat et praebuit ei Deus pacem per circuitumAnd the kingdom of Josaphat was quiet, and God gave him peace round about.
30. So the realm of Jehoshaphat was quiet: for his God gave him rest round about.
20:30. And the kingdom of Jehoshaphat was quiet. And God granted to him peace on all sides.
20:30. So the realm of Jehoshaphat was quiet: for his God gave him rest round about.
So the realm of Jehoshaphat was quiet: for his God gave him rest round about:

20:30 И спокойно стало царство Иосафатово, и дал ему Бог его покой со всех сторон.
20:30
καὶ και and; even
εἰρήνευσεν ειρηνευω at peace
ο the
βασιλεία βασιλεια realm; kingdom
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
καὶ και and; even
κατέπαυσεν καταπαυω rest
αὐτῷ αυτος he; him
ο the
θεὸς θεος God
αὐτοῦ αυτος he; him
κυκλόθεν κυκλοθεν circling; from all around
20:30
וַ wa וְ and
תִּשְׁקֹ֖ט ttišqˌōṭ שׁקט be at peace
מַלְכ֣וּת malᵊḵˈûṯ מַלְכוּת kingship
יְהֹושָׁפָ֑ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
וַ wa וְ and
יָּ֧נַֽח yyˈānˈaḥ נוח settle
לֹ֦ו lˈô לְ to
אֱלֹהָ֖יו ʔᵉlōhˌāʸw אֱלֹהִים god(s)
מִ mi מִן from
סָּבִֽיב׃ פ ssāvˈîv . f סָבִיב surrounding
20:30. quievitque regnum Iosaphat et praebuit ei Deus pacem per circuitum
And the kingdom of Josaphat was quiet, and God gave him peace round about.
20:30. And the kingdom of Jehoshaphat was quiet. And God granted to him peace on all sides.
20:30. So the realm of Jehoshaphat was quiet: for his God gave him rest round about.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:30: his God: Ch2 14:6, Ch2 14:7, Ch2 15:15; Jos 23:1; Sa2 7:1; Job 34:29; Pro 16:7; Joh 14:27
John Gill
So the realm of Jehoshaphat was quiet,.... Both within and without; they were at peace among themselves, and none from abroad dared to molest them:
for his God gave him rest round about; from all his enemies; the Targum has it, the Word of his God; and so, in the preceding verse, the Word of the Lord fought; and in 2Chron 20:28 the Word of the Lord made them rejoice.
20:3120:31: Եւ թագաւորեաց Յովսափատ ՚ի վերայ Յուդայ. եւ էր ամաց երեսնից ՚ի թագաւորելն իւրում, եւ քսան եւ հինգ ամ թագաւորեաց յԵրուսաղէմ. եւ անուն մօրն նորա Ազուբա՝ դուստր Սաղիայ[4612]։ [4612] Ոսկան. Էր ամաց երեսնից եւ հնգից ՚ի թագա՛՛։ Յօրինակին. Եւ ԻԷ ամ թագաւորեաց։
31 Յոսափատը իշխեց Յուդայի երկրի վրայ: Նա երեսունհինգ տարեկան էր, երբ թագաւոր դարձաւ, եւ քսանհինգ տարի թագաւորեց Երուսաղէմում: Նրա մօր անունը Ազուբա էր, որը Սալիի դուստրն էր:
31 Յովսափատ Յուդայի վրայ թագաւորութիւն ըրաւ։ Երեսունըհինգ տարեկան էր, երբ թագաւոր եղաւ ու քսանըհինգ տարի Երուսաղէմի մէջ թագաւորեց։ Անոր մօրը անունը Ազուբա էր ու Սաղիին աղջիկն էր։
Եւ թագաւորեաց Յովսափատ ի վերայ Յուդայ. եւ էր ամաց [250]երեսնից ի թագաւորելն իւրում, եւ քսան եւ հինգ ամ թագաւորեաց յԵրուսաղէմ. եւ անուն մօրն նորա Ազուբա` դուստր Սաղեայ:

20:31: Եւ թագաւորեաց Յովսափատ ՚ի վերայ Յուդայ. եւ էր ամաց երեսնից ՚ի թագաւորելն իւրում, եւ քսան եւ հինգ ամ թագաւորեաց յԵրուսաղէմ. եւ անուն մօրն նորա Ազուբա՝ դուստր Սաղիայ[4612]։
[4612] Ոսկան. Էր ամաց երեսնից եւ հնգից ՚ի թագա՛՛։ Յօրինակին. Եւ ԻԷ ամ թագաւորեաց։
31 Յոսափատը իշխեց Յուդայի երկրի վրայ: Նա երեսունհինգ տարեկան էր, երբ թագաւոր դարձաւ, եւ քսանհինգ տարի թագաւորեց Երուսաղէմում: Նրա մօր անունը Ազուբա էր, որը Սալիի դուստրն էր:
31 Յովսափատ Յուդայի վրայ թագաւորութիւն ըրաւ։ Երեսունըհինգ տարեկան էր, երբ թագաւոր եղաւ ու քսանըհինգ տարի Երուսաղէմի մէջ թագաւորեց։ Անոր մօրը անունը Ազուբա էր ու Սաղիին աղջիկն էր։
zohrab-1805▾ eastern-1994▾ western am▾
20:3120:31 Так царствовал Иосафат над Иудеею: тридцати пяти лет он {был}, когда воцарился, и двадцать пять лет царствовал в Иерусалиме. Имя матери его Азува, дочь Салаила.
20:31 καὶ και and; even ἐβασίλευσεν βασιλευω reign Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat ἐπὶ επι in; on τὸν ο the Ιουδαν ιουδας Ioudas; Iuthas ἐτῶν ετος year τριάκοντα τριακοντα thirty πέντε πεντε five ἐν εν in τῷ ο the βασιλεῦσαι βασιλευω reign αὐτὸν αυτος he; him καὶ και and; even εἴκοσι εικοσι twenty πέντε πεντε five ἔτη ετος year ἐβασίλευσεν βασιλευω reign ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ὄνομα ονομα name; notable τῇ ο the μητρὶ μητηρ mother αὐτοῦ αυτος he; him Αζουβα αζουβα daughter Σαλι σαλι Sali
20:31 וַ wa וְ and יִּמְלֹ֥ךְ yyimlˌōḵ מלך be king יְהֹושָׁפָ֖ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat עַל־ ʕal- עַל upon יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah בֶּן־ ben- בֵּן son שְׁלֹשִׁים֩ šᵊlōšîm שָׁלֹשׁ three וְ wᵊ וְ and חָמֵ֨שׁ ḥāmˌēš חָמֵשׁ five שָׁנָ֜ה šānˈā שָׁנָה year בְּ bᵊ בְּ in מָלְכֹ֗ו mālᵊḵˈô מלך be king וְ wᵊ וְ and עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty וְ wᵊ וְ and חָמֵ֤שׁ ḥāmˈēš חָמֵשׁ five שָׁנָה֙ šānˌā שָׁנָה year מָלַ֣ךְ mālˈaḵ מלך be king בִּֽ bˈi בְּ in ירוּשָׁלִַ֔ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and שֵׁ֣ם šˈēm שֵׁם name אִמֹּ֔ו ʔimmˈô אֵם mother עֲזוּבָ֖ה ʕᵃzûvˌā עֲזוּבָה Azubah בַּת־ baṯ- בַּת daughter שִׁלְחִֽי׃ šilḥˈî שִׁלְחִי Shilhi
20:31. regnavit igitur Iosaphat super Iudam et erat triginta quinque annorum cum regnare coepisset viginti autem et quinque annis regnavit in Hierusalem nomen matris eius Azuba filia SelachiAnd Josaphat reigned over Juda, and he was five and thirty years old, when he began to reign: and he reigned five and twenty years in Jerusalem: and the name of his mother was Azuba the daughter of Selahi.
31. And Jehoshaphat reigned over Judah: he was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem: and his mother’s name was Azubah the daughter of Shilhi.
20:31. And so Jehoshaphat reigned over Judah. And he was thirty-five years old when he had begun to reign. Then he reigned for twenty-five years in Jerusalem. And the name of his mother was Azubah, the daughter of Shilhi.
20:31. And Jehoshaphat reigned over Judah: [he was] thirty and five years old when he began to reign, and he reigned twenty and five years in Jerusalem. And his mother’s name [was] Azubah the daughter of Shilhi.
And Jehoshaphat reigned over Judah: [he was] thirty and five years old when he began to reign, and he reigned twenty and five years in Jerusalem. And his mother' s name [was] Azubah the daughter of Shilhi:

20:31 Так царствовал Иосафат над Иудеею: тридцати пяти лет он {был}, когда воцарился, и двадцать пять лет царствовал в Иерусалиме. Имя матери его Азува, дочь Салаила.
20:31
καὶ και and; even
ἐβασίλευσεν βασιλευω reign
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
ἐπὶ επι in; on
τὸν ο the
Ιουδαν ιουδας Ioudas; Iuthas
ἐτῶν ετος year
τριάκοντα τριακοντα thirty
πέντε πεντε five
ἐν εν in
τῷ ο the
βασιλεῦσαι βασιλευω reign
αὐτὸν αυτος he; him
καὶ και and; even
εἴκοσι εικοσι twenty
πέντε πεντε five
ἔτη ετος year
ἐβασίλευσεν βασιλευω reign
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ὄνομα ονομα name; notable
τῇ ο the
μητρὶ μητηρ mother
αὐτοῦ αυτος he; him
Αζουβα αζουβα daughter
Σαλι σαλι Sali
20:31
וַ wa וְ and
יִּמְלֹ֥ךְ yyimlˌōḵ מלך be king
יְהֹושָׁפָ֖ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat
עַל־ ʕal- עַל upon
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
בֶּן־ ben- בֵּן son
שְׁלֹשִׁים֩ šᵊlōšîm שָׁלֹשׁ three
וְ wᵊ וְ and
חָמֵ֨שׁ ḥāmˌēš חָמֵשׁ five
שָׁנָ֜ה šānˈā שָׁנָה year
בְּ bᵊ בְּ in
מָלְכֹ֗ו mālᵊḵˈô מלך be king
וְ wᵊ וְ and
עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty
וְ wᵊ וְ and
חָמֵ֤שׁ ḥāmˈēš חָמֵשׁ five
שָׁנָה֙ šānˌā שָׁנָה year
מָלַ֣ךְ mālˈaḵ מלך be king
בִּֽ bˈi בְּ in
ירוּשָׁלִַ֔ם yrûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
שֵׁ֣ם šˈēm שֵׁם name
אִמֹּ֔ו ʔimmˈô אֵם mother
עֲזוּבָ֖ה ʕᵃzûvˌā עֲזוּבָה Azubah
בַּת־ baṯ- בַּת daughter
שִׁלְחִֽי׃ šilḥˈî שִׁלְחִי Shilhi
20:31. regnavit igitur Iosaphat super Iudam et erat triginta quinque annorum cum regnare coepisset viginti autem et quinque annis regnavit in Hierusalem nomen matris eius Azuba filia Selachi
And Josaphat reigned over Juda, and he was five and thirty years old, when he began to reign: and he reigned five and twenty years in Jerusalem: and the name of his mother was Azuba the daughter of Selahi.
20:31. And so Jehoshaphat reigned over Judah. And he was thirty-five years old when he had begun to reign. Then he reigned for twenty-five years in Jerusalem. And the name of his mother was Azubah, the daughter of Shilhi.
20:31. And Jehoshaphat reigned over Judah: [he was] thirty and five years old when he began to reign, and he reigned twenty and five years in Jerusalem. And his mother’s name [was] Azubah the daughter of Shilhi.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-37. Здесь дано повествование, параллельное заключающемуся в 3: Цар XX:41–50: (см. Толков. Библию II, 477–478). Только во 2: Пар ст. 37: добавлено пророческое обличение Елиезером Иосафата за небогоугодный союз с Охозией Израильским, последствием которого явилась гибель морского предприятия (флота) союзников. Ср. Пс XLVII:8. О флоте еврейском см. замеч. в Толков. Библии II, с. 466, 467.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Jehoshaphat's Navy Wrecked. B. C. 892.

31 And Jehoshaphat reigned over Judah: he was thirty and five years old when he began to reign, and he reigned twenty and five years in Jerusalem. And his mother's name was Azubah the daughter of Shilhi. 32 And he walked in the way of Asa his father, and departed not from it, doing that which was right in the sight of the LORD. 33 Howbeit the high places were not taken away: for as yet the people had not prepared their hearts unto the God of their fathers. 34 Now the rest of the acts of Jehoshaphat, first and last, behold, they are written in the book of Jehu the son of Hanani, who is mentioned in the book of the kings of Israel. 35 And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel, who did very wickedly: 36 And he joined himself with him to make ships to go to Tarshish: and they made the ships in Ezion-geber. 37 Then Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, the LORD hath broken thy works. And the ships were broken, that they were not able to go to Tarshish.
We are now drawing towards the close of the history of Jehoshaphat's reign, for a further account of which those who lived when this book was published were referred to an authentic history of it, written by Jehu the prophet (ch. xix. 2), which was then extant, v. 34. This was the general character of his reign, that he did that which was right in the sight of the Lord, kept close to the worship of God himself and did what he could to keep his people close to it. But two things are here to be lamented:-- 1. The people still retained a partiality for the high places, v. 33. Those that were erected to the honour of strange gods were taken away (ch. xvii. 6); but those where the true God was worshipped, being less culpable, were thought allowable, and Jehoshaphat was loth to disoblige the people so far as to take them away, for as yet they had not prepared their hearts to serve the God of their fathers. They complied with Jehoshaphat's reformation because they could not for shame do otherwise, but they were not hearty in it, did not direct their hearts to God in it, did not act in it from any good principle nor with any zeal or resolution: and the best magistrates cannot bring to pass what they would, in reformation, when the people are cool in it. 2. Jehoshaphat himself still retained a partiality for the house of Ahab, because he had married his son to a daughter of that family, though he had been plainly reproved for it and had like to have smarted for it. He saw and knew that Ahaziah, the son of Ahab, did very wickedly, and therefore could not expect to prosper; yet he joined himself with him, not in war, as with his father, but in trade, became his partner in an East India fleet bound for Ophir, v. 35, 36. There is an emphasis laid upon the time--after this, after God had done such great things for him, without any such scandalous and pernicious confederacies, given him not only victory, but wealth, yet after this to go and join himself with a wicked king was very ungrateful. After God had given him such a deliverance as this should he again break God's commandments, and join in affinity with the people of these abominations? What could he expect but that God should be angry with him? Ezra ix. 13, 14. Yet he sends to him, to show him his error and bring him to repentance, (1.) By a prophet, who foretold the blasting of his project, v. 37. And, (2.) By a storm, which broke the ships in the port before they set sail, by which he was warned to break off his alliance with Ahaziah; and it seems he took the warning, for, when Ahaziah afterwards pressed him to join with him, he would not, 1 Kings xxii. 49. See how pernicious a thing it is to join in friendship and society with evil-doers. It is a hard matter to break off from it. A man may much better keep himself from being taken in the snare than recover himself out of it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:31: am 3090-3115, bc 914-889
Jehoshaphat: Kg1 22:41-44
Carl Friedrich Keil and Franz Delitzsch

Concluding notes on Jehoshaphat's reign, which are found also in 3Kings 22:41-51, where they, supplemented by some notes (3Kings 22:45, 3Kings 22:48, and 3Kings 22:49) which are wanting in the Chronicle, form the whole account of his reign. In the statements as to Jehoshaphat's age at his accession, and the length and character of his reign, both accounts agree, except that the author of the Chronicle has, instead of the stereotyped formula, "and the people still sacrificed and offered incense upon the high places," a remark more significant of the state of affairs: "and the people had not yet determinedly turned their heart to the God of their fathers" (2Chron 20:33). The notice that Jehoshaphat made peace with the king of Israel (3Kings 22:45) is not found in the Chronicle, because that would, as a matter of course, follow from Jehoshaphat's having joined affinity with the royal house of Ahab, and had been already sufficiently attested by the narrative in 2 Chron 18, and is so still further by the undertaking spoken of in 2Chron 20:35. For the same reason, the clause introduced in 3Kings 22:46 about the valiant acts and the wars of Jehoshaphat is omitted in the Chronicle, as these acts have been specially narrated here. As to Jehu's speeches, which were put into the book of Kings, see the Introduction. Further, the remark on the driving out of the remaining Sodomites (קדשׁ) from the land, 3Kings 22:47, which refers back to 3Kings 15:12, is wanting here, because this speciality is not mentioned in the case of Asa. Finally, the remark that Edom had no king, but only a viceroy or deputy, serves in 3Kings 22:48 only as an introduction to the succeeding account of Jehoshaphat's attempt to open up anew the sea traffic with Ophir. But on that subject the author of the Chronicle only recounts in 2Chron 20:35-37 that Jehoshaphat allied himself with the godless Ahaziah the king of Israel to build in Ezion-gaber ships to go to Tarshish, was censured for it by the prophet Eliezer, who announced to him that Jahve would destroy his work, and that thereupon the ships were broken, doubtless by a storm, and so could not go upon the voyage. אהרי־כן does not definitely fix the time (cf. 2Chron 20:1), but only states that the alliance with Ahaziah took place after the victory over the Ammonites and Moabites. Ahaziah ascended the throne in the seventeenth year of Jehoshaphat, and reigned scarcely two years, and the enterprise under discussion falls in that period. אתחבּר is an Aramaic form for התחבּר.
The last clause of v. 38, "he did wickedly," Bertheau refers to Jehoshaphat: he did wrong; because the context shows that these words are intended to contain a censure on Jehoshaphat for his connection with the king of the northern kingdom. But this remark, though substantially correct, by no means proves that הוּא refers to Jehoshaphat. The words contain a censure on Jehoshaphat on account of his alliance with Ahaziah, even if they describe Ahaziah's conduct. We must, with the older commentators, take the words to refer to Ahaziah, for הרשׁיע is much too strong a word for Jehoshaphat's fault in the matter. The author of the Chronicle does indeed use the word הרשׁיע of Jehoshaphat's grandson Ahaziah, 2Chron 22:3, in the clause, "his mother, a daughter of Ahab and Jezebel, was for הרשׁיע his counsellor," but only that he may characterize the acts of the Ahabic house. Jehoshaphat allied himself with the wicked Ahaziah to build ships תּרשׁישׁ ללכת, to go to Tarshish; and they built ships at Ezion-gaber, i.e., on the Red Sea. Instead of this, we have in 3Kings 22:49 : Jehoshaphat built Tarshish ships to go to Ophir for gold. Hence it is manifest that in both passages the same undertaking is spoken of, and the expression "Tarshish ships" is paraphrased in the Chronicle by "ships to go to Tarshish." This periphrasis is, however, a mistake; for Tarshish ships are merely ships which, like those going to Tarshish, were built for long sea voyages, for Jehoshaphat merely desired to renew the voyages to Ophir. With the exception of this erroneous interpretation of the words, Tarshish ships, the two narratives agree, if we only keep in mind the fact that both are incomplete extracts from a more detailed account of this enterprise. The Chronicle supplies us with an explanatory commentary on the short account in 3Kings 22:49, both in the statement that Jehoshaphat allied himself with Ahaziah of Israel for the preparation of the ships, and also in communicating the word of the prophet Eliezer as to the enterprise, which makes clear to us the reason for the destruction of the ships; while in 3Kings 22:49 merely the fact of their destruction is recorded. Of the prophet Eliezer nothing further is known than the saying here communicated. His father's name, Dodavahu, is analogous in form to Hodavya, Joshavya (see on 1Chron 3:24), so that there is no good ground to alter it into דּודיּהוּ, friend of Jahve, after the Doodi'a of the lxx. As to Mareshah, see on 2Chron 11:8. The perfect פּרץ is prophetic: Jahve will rend thy work asunder. The words which follow record the fulfilment. עצר as in 2Chron 13:20; 2Chron 14:10. With this the chronicler's account of this enterprise concludes; while in 3Kings 22:50 it is further stated that, after the destruction of the ships first built, Ahaziah called upon Jehoshaphat still to undertake the Ophir voyage in common with him, and to build new ships for the purpose, but Jehoshaphat would not. The ground of his refusal may easily be gathered from 2Chron 20:37 of the Chronicle.
John Gill
And Jehoshaphat reigned over Judah,.... Of these two verses; see Gill on 3Kings 22:42. 3Kings 22:43.
Robert Jamieson, A. R. Fausset and David Brown
HIS REIGN. (2Chron 20:31-37)
Jehoshaphat reigned over Judah--(See 2Chron 24:1).
20:3220:32: Եւ գնաց ՚ի ճանապարհս հօր իւրոյ Ասայի, ո՛չ խոտորեցաւ առնել ուղղութիւն առաջի Տեառն։
32 Յոսափատն ընթացաւ իր հօր՝ Ասայի ճանապարհներով, չխոտորուեց Տիրոջ ճանապարհից,
32 Յովսափատ իր հօրը Ասային ճամբուն մէջ քալեց ու անկէ չխոտորեցաւ՝ Տէրոջը առջեւ ուղղութիւն ընելով։
Եւ գնաց ի ճանապարհս հօր իւրոյ Ասայի, ոչ [251]խոտորեցաւ առնել ուղղութիւն առաջի Տեառն:

20:32: Եւ գնաց ՚ի ճանապարհս հօր իւրոյ Ասայի, ո՛չ խոտորեցաւ առնել ուղղութիւն առաջի Տեառն։
32 Յոսափատն ընթացաւ իր հօր՝ Ասայի ճանապարհներով, չխոտորուեց Տիրոջ ճանապարհից,
32 Յովսափատ իր հօրը Ասային ճամբուն մէջ քալեց ու անկէ չխոտորեցաւ՝ Տէրոջը առջեւ ուղղութիւն ընելով։
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20:3220:32 И ходил он путем отца своего Асы и не уклонился от него, делая угодное в очах Господних.
20:32 καὶ και and; even ἐπορεύθη πορευομαι travel; go ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him Ασα ασα Asa καὶ και and; even οὐκ ου not ἐξέκλινεν εκκλινω deviate; avoid τοῦ ο the ποιῆσαι ποιεω do; make τὸ ο the εὐθὲς ευθης in the face; facing κυρίου κυριος lord; master
20:32 וַ wa וְ and יֵּ֗לֶךְ yyˈēleḵ הלך walk בְּ bᵊ בְּ in דֶ֛רֶךְ ḏˈereḵ דֶּרֶךְ way אָבִ֥יו ʔāvˌiʸw אָב father אָסָ֖א ʔāsˌā אָסָא Asa וְ wᵊ וְ and לֹא־ lō- לֹא not סָ֣ר sˈār סור turn aside מִמֶּ֑נָּה mimmˈennā מִן from לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make הַ ha הַ the יָּשָׁ֖ר yyāšˌār יָשָׁר right בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:32. et ambulavit in via patris sui Asa nec declinavit ab ea faciens quae placita erant coram DominoAnd he walked in the way of his father Asa and departed not from it, doing the things that were pleasing before the Lord.
32. And he walked in the way of Asa his father, and turned not aside from it, doing that which was right in the eyes of the LORD.
20:32. And he walked in the way of his father, Asa, and he did not decline from it, doing the things that were pleasing before the Lord.
20:32. And he walked in the way of Asa his father, and departed not from it, doing [that which was] right in the sight of the LORD.
And he walked in the way of Asa his father, and departed not from it, doing [that which was] right in the sight of the LORD:

20:32 И ходил он путем отца своего Асы и не уклонился от него, делая угодное в очах Господних.
20:32
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
Ασα ασα Asa
καὶ και and; even
οὐκ ου not
ἐξέκλινεν εκκλινω deviate; avoid
τοῦ ο the
ποιῆσαι ποιεω do; make
τὸ ο the
εὐθὲς ευθης in the face; facing
κυρίου κυριος lord; master
20:32
וַ wa וְ and
יֵּ֗לֶךְ yyˈēleḵ הלך walk
בְּ bᵊ בְּ in
דֶ֛רֶךְ ḏˈereḵ דֶּרֶךְ way
אָבִ֥יו ʔāvˌiʸw אָב father
אָסָ֖א ʔāsˌā אָסָא Asa
וְ wᵊ וְ and
לֹא־ lō- לֹא not
סָ֣ר sˈār סור turn aside
מִמֶּ֑נָּה mimmˈennā מִן from
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
הַ ha הַ the
יָּשָׁ֖ר yyāšˌār יָשָׁר right
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
20:32. et ambulavit in via patris sui Asa nec declinavit ab ea faciens quae placita erant coram Domino
And he walked in the way of his father Asa and departed not from it, doing the things that were pleasing before the Lord.
20:32. And he walked in the way of his father, Asa, and he did not decline from it, doing the things that were pleasing before the Lord.
20:32. And he walked in the way of Asa his father, and departed not from it, doing [that which was] right in the sight of the LORD.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:32: he walked: Ch2 17:3-6
the way: Ch2 14:2-5, Ch2 14:11-13; Kg1 15:11
departed not: Ch2 16:7-12; Psa 18:21, Psa 36:3
Geneva 1599
And he walked in the way of (s) Asa his father, and departed not from it, doing [that which was] right in the sight of the LORD.
(s) Meaning, in his virtues, and those ways in which he followed God.
Robert Jamieson, A. R. Fausset and David Brown
walked in the way of Asa his father, and departed not from it--He was more steadfast and consistently religious (compare 2Chron 15:18).
20:3320:33: Այլ բարձունքն տակաւին եւս էին. եւ ժողովուրդն ո՛չ ուղղեաց զսիրտ իւր առ Տէր Աստուած հարցն իւրեանց։
33 թէեւ տակաւին բարձրադիր մեհեաններ կային, եւ ժողովուրդն իր սիրտը չէր ուղղել իր հայրերի Տէր Աստծուն:
33 Բայց բարձր տեղերը չվերցուեցան ու ժողովուրդը դեռ սրտերնին լման չէին դարձուցած իրենց հայրերուն Աստուծոյն։
Այլ բարձունքն տակաւին եւս էին, եւ ժողովուրդն ոչ ուղղեաց զսիրտ իւր առ Տէր Աստուած հարցն իւրեանց:

20:33: Այլ բարձունքն տակաւին եւս էին. եւ ժողովուրդն ո՛չ ուղղեաց զսիրտ իւր առ Տէր Աստուած հարցն իւրեանց։
33 թէեւ տակաւին բարձրադիր մեհեաններ կային, եւ ժողովուրդն իր սիրտը չէր ուղղել իր հայրերի Տէր Աստծուն:
33 Բայց բարձր տեղերը չվերցուեցան ու ժողովուրդը դեռ սրտերնին լման չէին դարձուցած իրենց հայրերուն Աստուծոյն։
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20:3320:33 Только высоты не были отменены, и народ еще не обратил твердо сердца своего к Богу отцов своих.
20:33 ἀλλὰ αλλα but τὰ ο the ὑψηλὰ υψηλος high; lofty ἔτι ετι yet; still ὑπῆρχεν υπαρχω happen to be; belong καὶ και and; even ἔτι ετι yet; still ὁ ο the λαὸς λαος populace; population οὐ ου not κατεύθυνεν κατευθυνω straighten out; direct τὴν ο the καρδίαν καρδια heart πρὸς προς to; toward κύριον κυριος lord; master θεὸν θεος God τῶν ο the πατέρων πατηρ father αὐτῶν αυτος he; him
20:33 אַ֥ךְ ʔˌaḵ אַךְ only הַ ha הַ the בָּמֹ֖ות bbāmˌôṯ בָּמָה high place לֹא־ lō- לֹא not סָ֑רוּ sˈārû סור turn aside וְ wᵊ וְ and עֹ֤וד ʕˈôḏ עֹוד duration הָ hā הַ the עָם֙ ʕˌām עַם people לֹא־ lō- לֹא not הֵכִ֣ינוּ hēḵˈînû כון be firm לְבָבָ֔ם lᵊvāvˈām לֵבָב heart לֵ lē לְ to אלֹהֵ֖י ʔlōhˌê אֱלֹהִים god(s) אֲבֹתֵיהֶֽם׃ ʔᵃvōṯêhˈem אָב father
20:33. verumtamen excelsa non abstulit et adhuc populus non direxerat cor suum ad Dominum Deum patrum suorumBut yet he took not away the high places, and the people had not yet turned their heart to the Lord the God of their fathers.
33. Howbeit the high places were not taken away; neither as yet had the people set their hearts unto the God of their fathers.
20:33. Yet truly, he did not take away the high places, and the people still had not directed their heart to the Lord, the God of their fathers.
20:33. Howbeit the high places were not taken away: for as yet the people had not prepared their hearts unto the God of their fathers.
Howbeit the high places were not taken away: for as yet the people had not prepared their hearts unto the God of their fathers:

20:33 Только высоты не были отменены, и народ еще не обратил твердо сердца своего к Богу отцов своих.
20:33
ἀλλὰ αλλα but
τὰ ο the
ὑψηλὰ υψηλος high; lofty
ἔτι ετι yet; still
ὑπῆρχεν υπαρχω happen to be; belong
καὶ και and; even
ἔτι ετι yet; still
ο the
λαὸς λαος populace; population
οὐ ου not
κατεύθυνεν κατευθυνω straighten out; direct
τὴν ο the
καρδίαν καρδια heart
πρὸς προς to; toward
κύριον κυριος lord; master
θεὸν θεος God
τῶν ο the
πατέρων πατηρ father
αὐτῶν αυτος he; him
20:33
אַ֥ךְ ʔˌaḵ אַךְ only
הַ ha הַ the
בָּמֹ֖ות bbāmˌôṯ בָּמָה high place
לֹא־ lō- לֹא not
סָ֑רוּ sˈārû סור turn aside
וְ wᵊ וְ and
עֹ֤וד ʕˈôḏ עֹוד duration
הָ הַ the
עָם֙ ʕˌām עַם people
לֹא־ lō- לֹא not
הֵכִ֣ינוּ hēḵˈînû כון be firm
לְבָבָ֔ם lᵊvāvˈām לֵבָב heart
לֵ לְ to
אלֹהֵ֖י ʔlōhˌê אֱלֹהִים god(s)
אֲבֹתֵיהֶֽם׃ ʔᵃvōṯêhˈem אָב father
20:33. verumtamen excelsa non abstulit et adhuc populus non direxerat cor suum ad Dominum Deum patrum suorum
But yet he took not away the high places, and the people had not yet turned their heart to the Lord the God of their fathers.
20:33. Yet truly, he did not take away the high places, and the people still had not directed their heart to the Lord, the God of their fathers.
20:33. Howbeit the high places were not taken away: for as yet the people had not prepared their hearts unto the God of their fathers.
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Adam Clarke: Commentary on the Bible - 1831
20:33: The high places were not taken away - The idolatry, as we have seen, was universally suppressed; but some of the places where that worship had been performed were not destroyed. Some of them still remained; and these, to such a fickle people, became the means of idolatry in reigns less propitious to truth and religion.
2 Chronicles 20:34
Albert Barnes: Notes on the Bible - 1834
20:33: The latter clause of this verse helps to reconcile the first clause with the statement that Jehoshaphat "took away the high places" (see Ch2 15:17 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:33: the high places: Ch2 14:3, Ch2 17:6
had not: Ch2 12:14, Ch2 19:3, Ch2 30:19; Deu 29:4; Sa1 7:3
Geneva 1599
Howbeit the high places were (t) not taken away: for as yet the people had not prepared their hearts unto the God of their fathers.
(t) If the great care and diligence of this good king was not able to utterly abolish all the superstition of this people, but they still retained it, how much less are they able to reform evil, who either have little zeal, or not as he had: though here he was not to be excused?
John Gill
Howbeit, the high places were not taken away,.... The high places, where idols were worshipped, were taken away, 2Chron 17:6, but not those where sacrifices were offered to the true God:
for as yet the people had not prepared their hearts unto the God of their fathers; to seek and serve him wholly, according to his will, to offer sacrifices to him only at Jerusalem, as the law required, Deut 12:5, they could not as yet be prevailed upon to relinquish the high places, built and made use of before the temple was; partly because they were nearer to some of them than that, and partly out of veneration for them, as being of a long time used.
John Wesley
Not taken - Not universally; the fault was not in Jehoshaphat, but in the people, who, though they did worship the true God, yet would not be confined to the temple, but for their own conveniency, or from their affection to their ancient custom chose to worship him in the high - places.
Robert Jamieson, A. R. Fausset and David Brown
the high places were not taken away--Those on which idolatry was practised were entirely destroyed (2Chron 17:6); but those where the people, notwithstanding the erection of the temple, continued to worship the true God, prudence required to be slowly and gradually abolished, in deference to popular prejudice.
20:3420:34: Եւ մնացեալ բանքն Յովսափատու առաջինք եւ վերջինք՝ ահա գրեալ են ՚ի բանս Յէուայ որդւոյ Անանայ, որ գրեաց զգիրս թագաւորացն Իսրայէլի։
34 Յոսափատի մնացած գործերը, առաջինից մինչեւ վերջինը, գրուած են Անանի որդի Յէուի պատմութեան մէջ. նա է գրի առել Իսրայէլի թագաւորների պատմութիւնը:
34 Յովսափատին մնացորդ պատմութիւնը, առաջինն ու վերջինը, ահա Իսրայէլի թագաւորներուն գրքին մէջ յիշուած Անանիին որդիին Յէուին պատմութեանը մէջ գրուած է։
Եւ մնացեալ բանքն Յովսափատու առաջինք եւ վերջինք` ահա գրեալ են ի բանս Յէուայ որդւոյ Անանայ, [252]որ գրեաց զգիրս`` թագաւորացն Իսրայելի:

20:34: Եւ մնացեալ բանքն Յովսափատու առաջինք եւ վերջինք՝ ահա գրեալ են ՚ի բանս Յէուայ որդւոյ Անանայ, որ գրեաց զգիրս թագաւորացն Իսրայէլի։
34 Յոսափատի մնացած գործերը, առաջինից մինչեւ վերջինը, գրուած են Անանի որդի Յէուի պատմութեան մէջ. նա է գրի առել Իսրայէլի թագաւորների պատմութիւնը:
34 Յովսափատին մնացորդ պատմութիւնը, առաջինն ու վերջինը, ահա Իսրայէլի թագաւորներուն գրքին մէջ յիշուած Անանիին որդիին Յէուին պատմութեանը մէջ գրուած է։
zohrab-1805▾ eastern-1994▾ western am▾
20:3420:34 Прочие деяния Иосафата, первые и последние, описаны в записях Ииуя, сына Ананиева, которые внесены в книгу царей Израилевых.
20:34 καὶ και and; even οἱ ο the λοιποὶ λοιπος rest; remains λόγοι λογος word; log Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat οἱ ο the πρῶτοι πρωτος first; foremost καὶ και and; even οἱ ο the ἔσχατοι εσχατος last; farthest part ἰδοὺ ιδου see!; here I am γεγραμμένοι γραφω write ἐν εν in λόγοις λογος word; log Ιου ιου the Ανανι ανανι who; what κατέγραψεν καταγραφω inscribe βιβλίον βιβλιον scroll βασιλέων βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel
20:34 וְ wᵊ וְ and יֶ֨תֶר֙ yˈeṯer יֶתֶר remainder דִּבְרֵ֣י divrˈê דָּבָר word יְהֹושָׁפָ֔ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat הָ hā הַ the רִאשֹׁנִ֖ים rišōnˌîm רִאשֹׁון first וְ wᵊ וְ and הָ hā הַ the אַחֲרֹנִ֑ים ʔaḥᵃrōnˈîm אַחֲרֹון at the back הִנָּ֣ם hinnˈām הִנֵּה behold כְּתוּבִ֗ים kᵊṯûvˈîm כתב write בְּ bᵊ בְּ in דִבְרֵי֙ ḏivrˌê דָּבָר word יֵה֣וּא yēhˈû יֵהוּא Jehu בֶן־ ven- בֵּן son חֲנָ֔נִי ḥᵃnˈānî חֲנָנִי Hanani אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הֹֽעֲלָ֔ה hˈōʕᵃlˈā עלה ascend עַל־ ʕal- עַל upon סֵ֖פֶר sˌēfer סֵפֶר letter מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
20:34. reliqua autem gestorum Iosaphat priorum et novissimorum scripta sunt in verbis Hieu filii Anani quae digessit in libro regum IsrahelBut the rest of the acts of Josaphat, first and last, are written in the words of Jehu the son of Hanani, which he digested into the books of the kings of Israel.
34. Now the rest of the acts of Jehoshaphat, first and last, behold, they are written in the history of Jehu the son of Hanani, which is inserted in the book of the kings of Israel.
20:34. But the rest of the acts of Jehoshaphat, the first and the last, have been written in the words of Jehu, the son of Hanani, which he digested into the books of the kings of Israel.
20:34. Now the rest of the acts of Jehoshaphat, first and last, behold, they [are] written in the book of Jehu the son of Hanani, who [is] mentioned in the book of the kings of Israel.
Now the rest of the acts of Jehoshaphat, first and last, behold, they [are] written in the book of Jehu the son of Hanani, who [is] mentioned in the book of the kings of Israel:

20:34 Прочие деяния Иосафата, первые и последние, описаны в записях Ииуя, сына Ананиева, которые внесены в книгу царей Израилевых.
20:34
καὶ και and; even
οἱ ο the
λοιποὶ λοιπος rest; remains
λόγοι λογος word; log
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
οἱ ο the
πρῶτοι πρωτος first; foremost
καὶ και and; even
οἱ ο the
ἔσχατοι εσχατος last; farthest part
ἰδοὺ ιδου see!; here I am
γεγραμμένοι γραφω write
ἐν εν in
λόγοις λογος word; log
Ιου ιου the
Ανανι ανανι who; what
κατέγραψεν καταγραφω inscribe
βιβλίον βιβλιον scroll
βασιλέων βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
20:34
וְ wᵊ וְ and
יֶ֨תֶר֙ yˈeṯer יֶתֶר remainder
דִּבְרֵ֣י divrˈê דָּבָר word
יְהֹושָׁפָ֔ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
הָ הַ the
רִאשֹׁנִ֖ים rišōnˌîm רִאשֹׁון first
וְ wᵊ וְ and
הָ הַ the
אַחֲרֹנִ֑ים ʔaḥᵃrōnˈîm אַחֲרֹון at the back
הִנָּ֣ם hinnˈām הִנֵּה behold
כְּתוּבִ֗ים kᵊṯûvˈîm כתב write
בְּ bᵊ בְּ in
דִבְרֵי֙ ḏivrˌê דָּבָר word
יֵה֣וּא yēhˈû יֵהוּא Jehu
בֶן־ ven- בֵּן son
חֲנָ֔נִי ḥᵃnˈānî חֲנָנִי Hanani
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הֹֽעֲלָ֔ה hˈōʕᵃlˈā עלה ascend
עַל־ ʕal- עַל upon
סֵ֖פֶר sˌēfer סֵפֶר letter
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
20:34. reliqua autem gestorum Iosaphat priorum et novissimorum scripta sunt in verbis Hieu filii Anani quae digessit in libro regum Israhel
But the rest of the acts of Josaphat, first and last, are written in the words of Jehu the son of Hanani, which he digested into the books of the kings of Israel.
20:34. But the rest of the acts of Jehoshaphat, the first and the last, have been written in the words of Jehu, the son of Hanani, which he digested into the books of the kings of Israel.
20:34. Now the rest of the acts of Jehoshaphat, first and last, behold, they [are] written in the book of Jehu the son of Hanani, who [is] mentioned in the book of the kings of Israel.
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Adam Clarke: Commentary on the Bible - 1831
20:34: In the book of Jehu - This is totally lost, though it is evident that it was in being when the books of Chronicles were written.
2 Chronicles 20:36
Albert Barnes: Notes on the Bible - 1834
20:34: Who is mentioned ... - Words which are now generally thought to mean "whose work was inserted into the Book of the Kings."
Of Israel - "Israel" is probably used here inexactly for "Judah" (compare Ch2 12:6; Ch2 21:2, Ch2 21:4).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:34: the rest: Ch2 12:15, Ch2 13:22, Ch2 16:11
book: Heb. words
Jehu the son of Hanani: Ch2 19:2; Kg1 16:1, Kg1 16:7
is mentioned: Heb. was made to ascend
John Gill
Now the rest of the acts of Jehoshaphat, first and last,.... Those that were done at the beginning, and those that were done at the latter end of his reign:
behold, they are written in the book of Jehu, the son of Hanani, who is mentioned in the book of the kings of Israel; see 3Kings 16:1, the same that reproved Jehoshaphat, 2Chron 19:2. He wrote a book of his own times, and which was so much esteemed, according to Kimchi, that it was written with, or put along with, the book of the kings of Israel, for so he interprets the phrase; but the Targum understands it of Jehu being the king's historiographer, who had the care and oversight of the diary, journal, or annals of the kings of Israel.
20:3520:35: Եւ յետ այսորիկ հաղորդութիւն արար Յովսափատ արքայ Յուդայ ընդ Ոքոզեայ արքայի Իսրայէլի. եւ անօրինեցաւ նա յառնել[4613] [4613] Ոսկան. Եւ անօրինեցաւ նա առնել։
35 Դրանից յետոյ Յուդայի երկրի արքայ Յոսափատը բարեկամացաւ Իսրայէլի արքայ Օքոզիայի հետ.
35 Ասկէ ետքը Յուդայի Յովսափատ թագաւորը՝ չարութիւն ընող Իսրայէլի Ոքոզիա թագաւորին հետ միաբանեցաւ
Եւ յետ այսորիկ հաղորդութիւն արար Յովսափատ արքայ Յուդայ ընդ Ոքոզեայ արքայի Իսրայելի:

20:35: Եւ յետ այսորիկ հաղորդութիւն արար Յովսափատ արքայ Յուդայ ընդ Ոքոզեայ արքայի Իսրայէլի. եւ անօրինեցաւ նա յառնել[4613]
[4613] Ոսկան. Եւ անօրինեցաւ նա առնել։
35 Դրանից յետոյ Յուդայի երկրի արքայ Յոսափատը բարեկամացաւ Իսրայէլի արքայ Օքոզիայի հետ.
35 Ասկէ ետքը Յուդայի Յովսափատ թագաւորը՝ չարութիւն ընող Իսրայէլի Ոքոզիա թագաւորին հետ միաբանեցաւ
zohrab-1805▾ eastern-1994▾ western am▾
20:3520:35 Но после того вступил Иосафат, царь Иудейский в общение с Охозиею, царем Израильским, который поступал беззаконно,
20:35 καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he ἐκοινώνησεν κοινωνεω share Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat βασιλεὺς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha πρὸς προς to; toward Οχοζιαν οχοζιαν monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even οὗτος ουτος this; he ἠνόμησεν ανομεω act lawlessly
20:35 וְ wᵊ וְ and אַחֲרֵי ʔaḥᵃrê אַחַר after כֵ֗ן ḵˈēn כֵּן thus אֶתְחַבַּר֙ ʔeṯḥabbˌar חבר be united יְהֹושָׁפָ֣ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah עִ֖ם ʕˌim עִם with אֲחַזְיָ֣ה ʔᵃḥazyˈā אֲחַזְיָה Ahaziah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel ה֖וּא hˌû הוּא he הִרְשִׁ֥יעַ hiršˌîₐʕ רשׁע be guilty לַ la לְ to עֲשֹֽׂות׃ ʕᵃśˈôṯ עשׂה make
20:35. post haec iniit amicitias Iosaphat rex Iuda cum Ochozia rege Israhel cuius opera fuerunt impiissimaAfter these things Josaphat king of Juda made friendship with Ochozias king of Israel, whose works were very wicked.
35. And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel; the same did very wickedly:
20:35. After these things, Jehoshaphat, the king of Judah, formed a friendship with Ahaziah, the king of Israel, whose works were very impious.
20:35. And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel, who did very wickedly:
And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel, who did very wickedly:

20:35 Но после того вступил Иосафат, царь Иудейский в общение с Охозиею, царем Израильским, который поступал беззаконно,
20:35
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
ἐκοινώνησεν κοινωνεω share
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
βασιλεὺς βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
πρὸς προς to; toward
Οχοζιαν οχοζιαν monarch; king
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οὗτος ουτος this; he
ἠνόμησεν ανομεω act lawlessly
20:35
וְ wᵊ וְ and
אַחֲרֵי ʔaḥᵃrê אַחַר after
כֵ֗ן ḵˈēn כֵּן thus
אֶתְחַבַּר֙ ʔeṯḥabbˌar חבר be united
יְהֹושָׁפָ֣ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
עִ֖ם ʕˌim עִם with
אֲחַזְיָ֣ה ʔᵃḥazyˈā אֲחַזְיָה Ahaziah
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
ה֖וּא hˌû הוּא he
הִרְשִׁ֥יעַ hiršˌîₐʕ רשׁע be guilty
לַ la לְ to
עֲשֹֽׂות׃ ʕᵃśˈôṯ עשׂה make
20:35. post haec iniit amicitias Iosaphat rex Iuda cum Ochozia rege Israhel cuius opera fuerunt impiissima
After these things Josaphat king of Juda made friendship with Ochozias king of Israel, whose works were very wicked.
20:35. After these things, Jehoshaphat, the king of Judah, formed a friendship with Ahaziah, the king of Israel, whose works were very impious.
20:35. And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel, who did very wickedly:
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Albert Barnes: Notes on the Bible - 1834
20:35: After this - Jehoshaphat's history had been formally completed Ch2 20:34. Consequently we can lay no stress on the note of time contained in the words "after this," which are detached from the context to which they originally referred. On the history Ch2 20:35-37, see marginal references and notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:35: am 3108, bc 896
did Jehoshaphat: Kg1 22:48, Kg1 22:49
who did very: Kg2 1:2-16
John Gill
And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel,.... Meaning, not after the invasion of the Moabites, &c. and the slaughter of them, but after Jehoshaphat returned from Ramothgilead, when he was reproved by a prophet for helping the ungodly, 2Chron 19:1 so that it was a great aggravation of his folly and weakness, that after that, and quickly after that, he should join himself to a wicked prince, though not in war, but in trade; for so it must be, since Ahaziah reigned but two years, and those not complete, see 3Kings 22:51, but is here related, that Jehoshaphat's weaknesses and blemishes might be laid together:
who did very wickedly; that is, Ahaziah, who walked in the ways of Ahab his father, and of Jezebel his mother, and of Jeroboam the son of Nebat, 3Kings 22:52.
John Wesley
After this - This is mentioned as an aggravation of his sin, after so great an obligation laid upon him by God; and after he had been so singularly reproved by a prophet yet he relapsed into the same sin which proceeded partly from that near relation which was contracted between the two families, and partly from the easiness of Jehoshaphat's temper, which could not resist the solicitations of others, in such things as might seem indifferent. For he did not join with him in war, as he did with Ahab, but in a peaceable way only, in a matter of trade and commerce. And yet God reproves and punisheth him for it, 2Chron 20:37, to shew his great dislike of all familiar conversation of his servants and people with professed enemies of God and of religion, as Ahaziah was. Very wickedly - Or who did industriously, and maliciously, and constantly work wickedness, as the Hebrew phrase implies, giving himself up to idolatry and all wickedness.
Robert Jamieson, A. R. Fausset and David Brown
after this did Jehoshaphat . . . join himself with Ahaziah . . . to make ships--A combined fleet was built at Ezion-geber, the destination of which was to voyage to Tartessus, but it was wrecked. Jehoshaphat's motive for entering into this partnership was to secure a free passage through Israel, for the vessels were to be conveyed across the Isthmus of Suez, and to sail to the west of Europe from one of the ports of Palestine on the Mediterranean. Eliezer, a prophet, denounced this unholy alliance, and foretold, as divine judgment, the total wreck of the whole fleet. The consequence was, that although Jehoshaphat broke off--in obedience to the divine will--his league with Ahaziah, he formed a new scheme of a merchant fleet, and Ahaziah wished to be admitted a partner [3Kings 22:48]. The proposal of the Israelitish king was respectfully declined [3Kings 22:49]. The destination of this new fleet was to Ophir, because the Israelitish seaports were not accessible to him for the Tartessus trade; but the ships, when just off the docks, were wrecked in the rocky creek of Ezion-geber.
20:3620:36: եւ երթալ առ նա. եւ առնել նա՛ւ գնալ ՚ի Թարսիս, եւ արար նա՛ւ ՚ի Գասիոնգաբեր։
36 Յոսափատը անօրէնութիւն գործեց, երբ վեր կացաւ ու գնաց Օքոզիայի մօտ, որ նաւ պատրաստի ու գնայ Թարսիս: Նա նաւ պատրաստեց Գասիոնգաբերում:
36 Ու անոր հետ ընկերութիւն ըրաւ, որպէս զի Թարսիս երթալու նաւեր շինեն ու Գասիոն–Գաբերի մէջ նաւեր շինեցին։
[253]եւ անօրինեցաւ նա յառնել եւ երթալ առ նա, եւ առնել նաւ`` գնալ ի Թարսիս. եւ [254]արար նաւ ի Գասիոնգաբեր:

20:36: եւ երթալ առ նա. եւ առնել նա՛ւ գնալ ՚ի Թարսիս, եւ արար նա՛ւ ՚ի Գասիոնգաբեր։
36 Յոսափատը անօրէնութիւն գործեց, երբ վեր կացաւ ու գնաց Օքոզիայի մօտ, որ նաւ պատրաստի ու գնայ Թարսիս: Նա նաւ պատրաստեց Գասիոնգաբերում:
36 Ու անոր հետ ընկերութիւն ըրաւ, որպէս զի Թարսիս երթալու նաւեր շինեն ու Գասիոն–Գաբերի մէջ նաւեր շինեցին։
zohrab-1805▾ eastern-1994▾ western am▾
20:3620:36 и соединился с ним, чтобы построить корабли для отправления в Фарсис; и построили они корабли в Ецион-Гавере.
20:36 ἐν εν in τῷ ο the ποιῆσαι ποιεω do; make καὶ και and; even πορευθῆναι πορευομαι travel; go πρὸς προς to; toward αὐτὸν αυτος he; him τοῦ ο the ποιῆσαι ποιεω do; make πλοῖα πλοιον boat τοῦ ο the πορευθῆναι πορευομαι travel; go εἰς εις into; for Θαρσις θαρσις and; even ἐποίησεν ποιεω do; make πλοῖα πλοιον boat ἐν εν in Γασιωνγαβερ γασιωνγαβερ Gasiōngaber; Gasiongaver
20:36 וַ wa וְ and יְחַבְּרֵ֣הוּ yᵊḥabbᵊrˈēhû חבר be united עִמֹּ֔ו ʕimmˈô עִם with לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make אֳנִיֹּ֖ות ʔᵒniyyˌôṯ אֳנִיָּה ship לָ lā לְ to לֶ֣כֶת lˈeḵeṯ הלך walk תַּרְשִׁ֑ישׁ taršˈîš תַּרְשִׁישׁ Tarshish וַ wa וְ and יַּעֲשׂ֥וּ yyaʕᵃśˌû עשׂה make אֳנִיֹּ֖ות ʔᵒniyyˌôṯ אֳנִיָּה ship בְּ bᵊ בְּ in עֶצְיֹ֥ון גָּֽבֶר׃ ʕeṣyˌôn gˈāver עֶצְיֹון גֶּבֶר Ezion Geber
20:36. et particeps fuit ut facerent naves quae irent in Tharsis feceruntque classem in AsiongaberAnd he was partner with him in making ships, to go to Tharsis: and they made the ships in Asiongaber.
36. and he joined himself with him to make ships to go to Tarshish: and they made the ships in Ezion-geber.
20:36. And he was a partner in the making of ships, which would go to Tarshish. And they made the fleet at Eziongeber.
20:36. And he joined himself with him to make ships to go to Tarshish: and they made the ships in Eziongeber.
And he joined himself with him to make ships to go to Tarshish: and they made the ships in Ezion- geber:

20:36 и соединился с ним, чтобы построить корабли для отправления в Фарсис; и построили они корабли в Ецион-Гавере.
20:36
ἐν εν in
τῷ ο the
ποιῆσαι ποιεω do; make
καὶ και and; even
πορευθῆναι πορευομαι travel; go
πρὸς προς to; toward
αὐτὸν αυτος he; him
τοῦ ο the
ποιῆσαι ποιεω do; make
πλοῖα πλοιον boat
τοῦ ο the
πορευθῆναι πορευομαι travel; go
εἰς εις into; for
Θαρσις θαρσις and; even
ἐποίησεν ποιεω do; make
πλοῖα πλοιον boat
ἐν εν in
Γασιωνγαβερ γασιωνγαβερ Gasiōngaber; Gasiongaver
20:36
וַ wa וְ and
יְחַבְּרֵ֣הוּ yᵊḥabbᵊrˈēhû חבר be united
עִמֹּ֔ו ʕimmˈô עִם with
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
אֳנִיֹּ֖ות ʔᵒniyyˌôṯ אֳנִיָּה ship
לָ לְ to
לֶ֣כֶת lˈeḵeṯ הלך walk
תַּרְשִׁ֑ישׁ taršˈîš תַּרְשִׁישׁ Tarshish
וַ wa וְ and
יַּעֲשׂ֥וּ yyaʕᵃśˌû עשׂה make
אֳנִיֹּ֖ות ʔᵒniyyˌôṯ אֳנִיָּה ship
בְּ bᵊ בְּ in
עֶצְיֹ֥ון גָּֽבֶר׃ ʕeṣyˌôn gˈāver עֶצְיֹון גֶּבֶר Ezion Geber
20:36. et particeps fuit ut facerent naves quae irent in Tharsis feceruntque classem in Asiongaber
And he was partner with him in making ships, to go to Tharsis: and they made the ships in Asiongaber.
20:36. And he was a partner in the making of ships, which would go to Tarshish. And they made the fleet at Eziongeber.
20:36. And he joined himself with him to make ships to go to Tarshish: and they made the ships in Eziongeber.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:36: To go to Tarshish - "In the great sea." - Targum. By which expression they always meant the Mediterranean Sea.
2 Chronicles 20:37
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:36: And he joined: "At first Jehoshaphat was unwilling, Kg1 22:28, Kg1 22:49."
Tarshish: "Tarsos in the great sea," says the Targumist, by which is meant a a place in the Mediterranean, called the Great Sea by the Hebrews. See note on Kg1 10:22, Tharshish
Eziongaber: Kg1 9:26, Ezion-geber
John Gill
And he joined himself with him to make ships to go to Tarshish,.... Of which; see Gill on 3Kings 22:48, and though it is there said, 3Kings 22:49, that Jehoshaphat refused letting the servants of Ahaziah go with his, that was after he had been reproved for joining with him, and after the ships were broken:
and they made the ships in Eziongeber; of which see Gill on 3Kings 9:26.
20:3720:37: Եւ մարգարէացաւ Եղիազար որդի Ովդրայ ՚ի Մարեսայ՝ առ Յովսափատ, եւ ասէ. Վասն զի եղեր սիրելի Ոքոզիայ, խորտակեաց Տէր զգործն քո, եւ խորտակեցաւ նաւն քո՝ եւ ո՛չ կարաց երթալ ՚ի Թարսիս[4614]։[4614] Ոմանք. Ովդայ ՚ի Մարեսսեայ... եւ ո՛չ կարացեր երթալ ՚ի Թարսիս։
37 Մարեսացի Օդրիի որդի Եղիազարը Յոսափատի մասին մարգարէանալով ասաց. «Քանի որ Օքոզիային սիրելի դարձար, Տէրը պիտի խառնի քո գործերը, քո նաւը պիտի խորտակուի, եւ դու չպիտի կարողացաս Թարսիս գնալ»:
37 Մարեսացի Դօդիային որդին Եղիազարը Յովսափատին վրայ մարգարէութիւն ըրաւ ու ըսաւ. «Որովհետեւ դուն Ոքոզիային հետ ընկերացար, Տէրը քու գործդ աւրեց»։ Նաւերը խորտակուեցան ու չկրցան Թարսիս երթալ։
Եւ մարգարէացաւ Եղիազար որդի Ովդրայ ի Մարեսայ առ Յովսափատ, եւ ասէ. Վասն զի եղեր սիրելի Ոքոզեայ, խորտակեաց Տէր զգործն քո. եւ [255]խորտակեցաւ նաւն քո եւ ոչ կարաց`` երթալ ի Թարսիս:

20:37: Եւ մարգարէացաւ Եղիազար որդի Ովդրայ ՚ի Մարեսայ՝ առ Յովսափատ, եւ ասէ. Վասն զի եղեր սիրելի Ոքոզիայ, խորտակեաց Տէր զգործն քո, եւ խորտակեցաւ նաւն քո՝ եւ ո՛չ կարաց երթալ ՚ի Թարսիս[4614]։
[4614] Ոմանք. Ովդայ ՚ի Մարեսսեայ... եւ ո՛չ կարացեր երթալ ՚ի Թարսիս։
37 Մարեսացի Օդրիի որդի Եղիազարը Յոսափատի մասին մարգարէանալով ասաց. «Քանի որ Օքոզիային սիրելի դարձար, Տէրը պիտի խառնի քո գործերը, քո նաւը պիտի խորտակուի, եւ դու չպիտի կարողացաս Թարսիս գնալ»:
37 Մարեսացի Դօդիային որդին Եղիազարը Յովսափատին վրայ մարգարէութիւն ըրաւ ու ըսաւ. «Որովհետեւ դուն Ոքոզիային հետ ընկերացար, Տէրը քու գործդ աւրեց»։ Նաւերը խորտակուեցան ու չկրցան Թարսիս երթալ։
zohrab-1805▾ eastern-1994▾ western am▾
20:3720:37 И изрек {тогда} Елиезер, сын Додавы из Мареши, пророчество на Иосафата, говоря: так как ты вступил в общение с Охозиею, то разрушил Господь дело твое. И разбились корабли, и не могли идти в Фарсис.
20:37 καὶ και and; even ἐπροφήτευσεν προφητευω prophesy Ελιεζερ ελιεζερ Eliezer ὁ ο the τοῦ ο the Δωδια δωδια from; away Μαρισης μαρισης in; on Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat λέγων λεγω tell; declare ὡς ως.1 as; how ἐφιλίασας φιλιαζω the Οχοζια οχοζια crush κύριος κυριος lord; master τὸ ο the ἔργον εργον work σου σου of you; your καὶ και and; even συνετρίβη συντριβω fracture; smash τὰ ο the πλοῖά πλοιον boat σου σου of you; your καὶ και and; even οὐκ ου not ἐδυνάσθη δυναμαι able; can τοῦ ο the πορευθῆναι πορευομαι travel; go εἰς εις into; for Θαρσις θαρσις Tharsis
20:37 וַ wa וְ and יִּתְנַבֵּ֞א yyiṯnabbˈē נבא speak as prophet אֱלִיעֶ֤זֶר ʔᵉlîʕˈezer אֱלִיעֶזֶר Eliezer בֶּן־ ben- בֵּן son דֹּדָוָ֨הוּ֙ dōḏāwˈāhû דֹּדָוָהוּ Dodavahu מִ mi מִן from מָּ֣רֵשָׁ֔ה mmˈārēšˈā מָרֵשָׁה Mareshah עַל־ ʕal- עַל upon יְהֹושָׁפָ֖ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say כְּ kᵊ כְּ as הִֽתְחַבֶּרְךָ֣ hˈiṯḥabberᵊḵˈā חבר be united עִם־ ʕim- עִם with אֲחַזְיָ֗הוּ ʔᵃḥazyˈāhû אֲחַזְיָהוּ Ahaziah פָּרַ֤ץ pārˈaṣ פרץ break יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶֽת־ ʔˈeṯ- אֵת [object marker] מַעֲשֶׂ֔יךָ maʕᵃśˈeʸḵā מַעֲשֶׂה deed וַ wa וְ and יִּשָּׁבְר֣וּ yyiššovrˈû שׁבר break אֳנִיֹּ֔ות ʔᵒniyyˈôṯ אֳנִיָּה ship וְ wᵊ וְ and לֹ֥א lˌō לֹא not עָצְר֖וּ ʕāṣᵊrˌû עצר restrain לָ lā לְ to לֶ֥כֶת lˌeḵeṯ הלך walk אֶל־ ʔel- אֶל to תַּרְשִֽׁישׁ׃ taršˈîš תַּרְשִׁישׁ Tarshish
20:37. prophetavit autem Eliezer filius Dodoau de Maresa ad Iosaphat dicens quia habuisti foedus cum Ochozia percussit Dominus opera tua contritaeque sunt naves nec potuerunt ire in TharsisAnd Eliezer the son of Dodau of Maresa prophesied to Josaphat, saying: Because thou hast made a league with Ochozias, the Lord hath destroyed thy works, and the ships are broken, and they could not go to Tharsis.
37. Then Eliezer the son of Dodavahu of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, the LORD hath destroyed thy works. And the ships were broken, that they were not able to go to Tarshish.
20:37. Then Eliezer, the son of Dodavahu, from Mareshah, prophesied to Jehoshaphat, saying: “Because you have made a pact with Ahaziah, the Lord has struck your works, and the ships have been broken, and they have not been able to go to Tarshish.”
20:37. Then Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, the LORD hath broken thy works. And the ships were broken, that they were not able to go to Tarshish.
Then Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, the LORD hath broken thy works. And the ships were broken, that they were not able to go to Tarshish:

20:37 И изрек {тогда} Елиезер, сын Додавы из Мареши, пророчество на Иосафата, говоря: так как ты вступил в общение с Охозиею, то разрушил Господь дело твое. И разбились корабли, и не могли идти в Фарсис.
20:37
καὶ και and; even
ἐπροφήτευσεν προφητευω prophesy
Ελιεζερ ελιεζερ Eliezer
ο the
τοῦ ο the
Δωδια δωδια from; away
Μαρισης μαρισης in; on
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
λέγων λεγω tell; declare
ὡς ως.1 as; how
ἐφιλίασας φιλιαζω the
Οχοζια οχοζια crush
κύριος κυριος lord; master
τὸ ο the
ἔργον εργον work
σου σου of you; your
καὶ και and; even
συνετρίβη συντριβω fracture; smash
τὰ ο the
πλοῖά πλοιον boat
σου σου of you; your
καὶ και and; even
οὐκ ου not
ἐδυνάσθη δυναμαι able; can
τοῦ ο the
πορευθῆναι πορευομαι travel; go
εἰς εις into; for
Θαρσις θαρσις Tharsis
20:37
וַ wa וְ and
יִּתְנַבֵּ֞א yyiṯnabbˈē נבא speak as prophet
אֱלִיעֶ֤זֶר ʔᵉlîʕˈezer אֱלִיעֶזֶר Eliezer
בֶּן־ ben- בֵּן son
דֹּדָוָ֨הוּ֙ dōḏāwˈāhû דֹּדָוָהוּ Dodavahu
מִ mi מִן from
מָּ֣רֵשָׁ֔ה mmˈārēšˈā מָרֵשָׁה Mareshah
עַל־ ʕal- עַל upon
יְהֹושָׁפָ֖ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
כְּ kᵊ כְּ as
הִֽתְחַבֶּרְךָ֣ hˈiṯḥabberᵊḵˈā חבר be united
עִם־ ʕim- עִם with
אֲחַזְיָ֗הוּ ʔᵃḥazyˈāhû אֲחַזְיָהוּ Ahaziah
פָּרַ֤ץ pārˈaṣ פרץ break
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶֽת־ ʔˈeṯ- אֵת [object marker]
מַעֲשֶׂ֔יךָ maʕᵃśˈeʸḵā מַעֲשֶׂה deed
וַ wa וְ and
יִּשָּׁבְר֣וּ yyiššovrˈû שׁבר break
אֳנִיֹּ֔ות ʔᵒniyyˈôṯ אֳנִיָּה ship
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
עָצְר֖וּ ʕāṣᵊrˌû עצר restrain
לָ לְ to
לֶ֥כֶת lˌeḵeṯ הלך walk
אֶל־ ʔel- אֶל to
תַּרְשִֽׁישׁ׃ taršˈîš תַּרְשִׁישׁ Tarshish
20:37. prophetavit autem Eliezer filius Dodoau de Maresa ad Iosaphat dicens quia habuisti foedus cum Ochozia percussit Dominus opera tua contritaeque sunt naves nec potuerunt ire in Tharsis
And Eliezer the son of Dodau of Maresa prophesied to Josaphat, saying: Because thou hast made a league with Ochozias, the Lord hath destroyed thy works, and the ships are broken, and they could not go to Tharsis.
20:37. Then Eliezer, the son of Dodavahu, from Mareshah, prophesied to Jehoshaphat, saying: “Because you have made a pact with Ahaziah, the Lord has struck your works, and the ships have been broken, and they have not been able to go to Tarshish.”
20:37. Then Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, the LORD hath broken thy works. And the ships were broken, that they were not able to go to Tarshish.
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Adam Clarke: Commentary on the Bible - 1831
20:37: The Lord hath broken, etc. - "The Word of the Lord hath broken." - Targum. Concerning Tarshish, Ezion-geber, and Ophir, and the voyage thither, see the notes on Kg1 10:22, and at Kg1 10:29 (note), and on Ch2 9:26-28 (note). The Tarshish here is called by the Chaldee Torsos in the great sea, some place in the Mediterranean. On this subject the reader has, no doubt, already seen a great variety of opinions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:37: Because: Ch2 19:2; Jos 7:11, Jos 7:12; Pro 13:20
the Lord: Ch2 16:9; Pro 9:6, Pro 13:20; Heb 12:6; Rev 3:19
And the ships: Kg1 22:48
to Tarshish: Ch2 9:21
Geneva 1599
Then Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast (u) joined thyself with Ahaziah, the LORD hath broken thy works. And the ships were broken, that they were not able to go to Tarshish.
(u) Thus God would not have his join in company with idolaters and wicked men.
John Gill
Then Eliezer the son of Dodavah of Mareshah,.... A city in the tribe of Judah, Josh 15:44.
prophesied against Jehoshaphat, saying, because thou hast joined thyself with Ahaziah; an idolatrous prince, with whom he ought to have had no fellowship, even in civil things, it being both a countenancing him, and exposing himself and people to danger:
the Lord hath broken thy works; the ships built at the joint expense of the two kings, that is, the Lord had determined to break them, and now foretold that he would; the Targum is,"the Word of the Lord hath destroyed thy works:"
and the ships were broken, that they were not able to go to Tarshish; see Gill on 3Kings 22:48.