Թագաւորութիւններ Դ / 2 Kings - 16 |

Text:
< PreviousԹագաւորութիւններ Դ - 16 2 Kings - 16Next >


jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter is wholly taken up with the reign of Ahaz; and we have quite enough of it, unless it were better. He had a good father, and a better son, and yet was himself one of the worst of the kings of Judah. I. He was a notorious idolater, ver. 1-4. II. With the treasures of the temple, as well as his own, he hired the king of Assyria to invade Syria and Israel, ver. 5-9. III. He took pattern from an idol's altar which he saw at Damascus for a new altar in God's temple, ver. 10-16. IV. He abused and embezzled the furniture of the temple, ver. 17, 18. And so his story ends, ver. 19, 20.
Adam Clarke: Commentary on the Bible - 1831
Ahaz begins to reign, acts wickedly, and restores idolatry in Judea, Kg2 16:1-4. Rezin, king of Syria, besieges Jerusalem, but cannot take it; he takes Elath, and drives the Jews thence, Kg2 16:5, Kg2 16:6. Ahaz hires Tiglath-pileser against the king of Syria and the king of Israel, and gives him the silver and gold that were found in the treasures of the house of the Lord, Kg2 16:7, Kg2 16:8. Tiglath-pileser takes Damascus and slays Rezin, Kg2 16:9. Ahaz goes to meet him at Damascus: sees an altar there, a pattern of which he sends to Urijah, the priest; and orders him to make one like it, which he does, Kg2 16:10-15. He makes several alterations in the temple; dies; and Hezekiah his son reigns in his stead, Kg2 16:16-20.
4 Kings (2 Kings) 16:2
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg2 16:1, Ahaz's wicked reign; Kg2 16:5, Ahaz, assailed by Rezin and Pekah, hires Tiglath-pileser against them; Kg2 16:10, Ahaz, sending a pattern of an altar from Damascus to Urijah, diverts the brazen altar to his own devotions; Kg2 16:17, He spoils the temple; Kg2 16:19, Hezekiah succeeds him.
Carl Friedrich Keil and Franz Delitzsch

Reign of King Ahaz of Judah - 2 Kings 16
With the reign of Ahaz a most eventful change took place in the development of the kingdom of Judah. Under the vigorous reigns of Uzziah and Jotham, by whom the earthly prosperity of the kingdom had been studiously advanced, there had been, as we may see from the prophecies of Isaiah, chs. 2-6, which date from this time, a prevalence of luxury and self-security, of unrighteousness and forgetfulness of God, among the upper classes, in consequence of the increase of their wealth. Under Ahaz these sins grew into open apostasy from the Lord; for this weak and unprincipled ruler trod in the steps of the kings of Israel, and introduced image-worship and idolatrous practices of every kind, and at length went so far in his ungodliness as to shut up the doors of the porch of the temple and suspend the temple-worship prescribed by the law altogether. The punishment followed this apostasy without delay. The allied Syrians and Israelites completely defeated the Judaeans, slew more than a hundred thousand men and led away a much larger number of prisoners, and then advanced to Jerusalem to put an end to the kingdom of Judah by the conquest of the capital. In this distress, instead of seeking help from the Lord, who promised him deliverance through the prophet Isaiah, Ahaz sought help from Tiglat-pileser the king of Assyria, who came and delivered him from the oppression of Rezin and Pekah by the conquest of Damascus, Galilee, and the Israelitish land to the east of the Jordan, but who then oppressed him himself, so that Ahaz was obliged to purchase the friendship of this conqueror by sending him all the treasures of the temple and palace. - In the chapter before us we have first of all the general characteristics of the idolatry of Ahaz (4Kings 16:2-4), then a summary account of his oppression by Rezin and Pekah, and his seeking help from the king of Assyria (4Kings 16:5-9), and lastly a description of the erection of a heathen altar in the court of the temple on the site of the brazen altar of burnt-offering, and of other acts of demolition performed upon the older sacred objects in the temple-court (4Kings 16:10-18). The parallel account in 2 Chron 28 supplies many additions to the facts recorded here.
Geneva 1599
In the seventeenth year of Pekah the son of Remaliah (a) Ahaz the son of Jotham king of Judah began to reign.
(a) This was a wicked son of a godly father, as of him again came godly Hezekiah, and of him wicked Manasseh, save that God in the end showed him mercy. Thus we see how uncertain it is to depend on the dignity of our fathers.
John Gill
INTRODUCTION TO 2 KINGS 16
This chapter contains the reign of Ahaz only, relates his idolatry, 4Kings 16:1 his hiring the king of Assyria with the treasure of the temple, and his own, to assist him against the kings of Israel and Syria, who besieged him, 4Kings 16:5, his seeing the altar of an idol at Damascus, the fashion of which he took, and ordered one like it to be built at Jerusalem, 4Kings 16:10, his defacing and removing some things in the temple, 4Kings 16:17, and the chapter is concluded with his death and burial, 4Kings 16:19.
Robert Jamieson, A. R. Fausset and David Brown
AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
Ahaz . . . did not that which was right in the sight of the Lord--[See on 2Chron 28:1.] The character of this king's reign, the voluptuousness and religious degeneracy of all classes of the people, are graphically portrayed in the writings of Isaiah, who prophesied at that period. The great increase of worldly wealth and luxury in the reigns of Azariah and Jotham had introduced a host of corruptions, which, during his reign, and by the influence of Ahaz, bore fruit in the idolatrous practices of every kind which prevailed in all parts of the kingdom (see 2Chron 28:24).
16:116:1: Յամի եւթնուտասներորդի Փակէի որդւոյ Ռոմելայ թագաւորեաց Աքազ որդի Յովաթամայ։
1 Ռոմելիայի որդի Փակէէի թագաւորութեան տասնեօթներորդ տարում Իսրայէլում թագաւորեց Յուդայի երկրի արքայ Յովաթամի որդի Աքազը:
16 Ռովմելային որդիին Փակէէին տասնըեօթներորդ տարին Յուդայի թագաւորին Յովաթամին որդին Աքազը թագաւոր եղաւ։
Յամի եւթնուտասներորդի Փակէի որդւոյ Ռովմելայ թագաւորեաց Աքազ որդի Յովաթամայ արքայի Յուդայ:

16:1: Յամի եւթնուտասներորդի Փակէի որդւոյ Ռոմելայ թագաւորեաց Աքազ որդի Յովաթամայ։
1 Ռոմելիայի որդի Փակէէի թագաւորութեան տասնեօթներորդ տարում Իսրայէլում թագաւորեց Յուդայի երկրի արքայ Յովաթամի որդի Աքազը:
16 Ռովմելային որդիին Փակէէին տասնըեօթներորդ տարին Յուդայի թագաւորին Յովաթամին որդին Աքազը թագաւոր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:116:1 В семнадцатый год Факея, сына Ремалиина, воцарился Ахаз, сын Иоафама, царя Иудейского.
16:1 ἐν εν in ἔτει ετος year ἑπτακαιδεκάτῳ επτακαιδεκατος son Ρομελιου ρομελιας reign Αχαζ αχαζ Achaz; Akhaz υἱὸς υιος son Ιωαθαμ ιωαθαμ Iōatham; Ioatham βασιλέως βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha
16:1 בִּ bi בְּ in שְׁנַת֙ šᵊnˌaṯ שָׁנָה year שְׁבַֽע־ šᵊvˈaʕ- שֶׁבַע seven עֶשְׂרֵ֣ה ʕeśrˈē עֶשְׂרֵה -teen שָׁנָ֔ה šānˈā שָׁנָה year לְ lᵊ לְ to פֶ֖קַח fˌeqaḥ פֶּקַח Pekah בֶּן־ ben- בֵּן son רְמַלְיָ֑הוּ rᵊmalyˈāhû רְמַלְיָהוּ Remaliah מָלַ֛ךְ mālˈaḵ מלך be king אָחָ֥ז ʔāḥˌāz אָחָז Ahaz בֶּן־ ben- בֵּן son יֹותָ֖ם yôṯˌām יֹותָם Jotham מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
16:1. anno septimodecimo Phacee filii Romeliae regnavit Ahaz filius Ioatham regis IudaIn the seventeenth year of Phacee, the son of Romelia reigned Achaz, the son of Joatham, king of Juda.
1. In the seventeenth year of Pekah the son of Remaliah Ahaz the son of Jotham king of Judah began to reign.
16:1. In the seventeenth year of Pekah, the son of Remaliah: Ahaz, the son of Jotham, reigned as king of Judah.
16:1. In the seventeenth year of Pekah the son of Remaliah Ahaz the son of Jotham king of Judah began to reign.
In the seventeenth year of Pekah the son of Remaliah Ahaz the son of Jotham king of Judah began to reign:

16:1 В семнадцатый год Факея, сына Ремалиина, воцарился Ахаз, сын Иоафама, царя Иудейского.
16:1
ἐν εν in
ἔτει ετος year
ἑπτακαιδεκάτῳ επτακαιδεκατος son
Ρομελιου ρομελιας reign
Αχαζ αχαζ Achaz; Akhaz
υἱὸς υιος son
Ιωαθαμ ιωαθαμ Iōatham; Ioatham
βασιλέως βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
16:1
בִּ bi בְּ in
שְׁנַת֙ šᵊnˌaṯ שָׁנָה year
שְׁבַֽע־ šᵊvˈaʕ- שֶׁבַע seven
עֶשְׂרֵ֣ה ʕeśrˈē עֶשְׂרֵה -teen
שָׁנָ֔ה šānˈā שָׁנָה year
לְ lᵊ לְ to
פֶ֖קַח fˌeqaḥ פֶּקַח Pekah
בֶּן־ ben- בֵּן son
רְמַלְיָ֑הוּ rᵊmalyˈāhû רְמַלְיָהוּ Remaliah
מָלַ֛ךְ mālˈaḵ מלך be king
אָחָ֥ז ʔāḥˌāz אָחָז Ahaz
בֶּן־ ben- בֵּן son
יֹותָ֖ם yôṯˌām יֹותָם Jotham
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
16:1. anno septimodecimo Phacee filii Romeliae regnavit Ahaz filius Ioatham regis Iuda
In the seventeenth year of Phacee, the son of Romelia reigned Achaz, the son of Joatham, king of Juda.
16:1. In the seventeenth year of Pekah, the son of Remaliah: Ahaz, the son of Jotham, reigned as king of Judah.
16:1. In the seventeenth year of Pekah the son of Remaliah Ahaz the son of Jotham king of Judah began to reign.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: Xронологическая дата возраста Ахаза: 20: лет при воцарении и 16: лет царствования, след., смерть в возрасте 36: лет (2: ст.), представляет то затруднение, что сын Ахаза Езекия вступил на царство 25: лет от роду (XVIII:2), след. родился у Ахаза, когда ему было 10-11: лет. Эту несообразность можно устранить, приняв чтение некоторых греческих кодексов, а также сирского и арабского переводов, по которым Ахаз начал царствавать 25-ти (а не 20) лет. Подражание Ахаза царям израильским (ст. 3) или Иеровоаму, сыну Наватову царю израильскому (греч. кодд. у Гильмеса XI: 44, 52, 55, 56, 74, 92, 106, 119, 120, 121, 134, 144, 158, 236, 242, 243, 244, 245, 246; ср. слав, перев.), состояло не во введении в Иудее культа тельцов, о чем ничего неизвестно и что представляется совершенно невероятным ввиду враждебных отношений того времени (XV:37: и д.) между двумя еврейскими, а в одинаковом с теми царями нарушении основного теократического закона безусловной верности Иегове и в увлечении, подобно, напр., царям династии Ахава (3: Цар. XVI:32; 4: Цар. III:2; X:26), чистым язычеством, как культом Ваала (2: Пар. XXVIII:2), и Молоха (ст. 3, 2: Пар. XXVIII:3). Xотя о последнем прямо не упоминает данное место 4: Цар., но параллельное место (2: Пар. XXVIII:3) определенно говорит о сожжении Ахазом сына своего, конечно, в честь Молоха (сн. 4: Цар. XXIII:10; Лев. XVIII:21; Иер. XXXII:35: и др. Ср. И. Флав. Древн. IX, 12, 1), а не о простом очищении огнем (ср. Чис. XXXI:33), - обычае весьма, правда распространенном в древности в Передней Азии, Индии, Африке и Америке, а также у греков (блаж. Феодорит, вопр. 47), и в России, напр., в ночь на Ивана Купалу: видеть здесь этот символический акт или просто суеверный обычай (как делают блаж. Феодорит, Гроций, Спенсер, проф. Гуляев и др.) не позволяют общий смысл места (характеристика нечестия Ахаза) и упомянутые библейские параллели (см. Толков. Библию, т. I, с. 207-209; сн. М. Пальмова, Идолопоклонство у древних евреев, с. 257: и д.). Свойственный семитам обычай приносить человеческие жертвы богам, особенно детей, в наиболее критические моменты (ср. 4: Цар. III:27), мог и у евреев особенно поддерживаться под влиянием тяжких обстоятельств времени, когда обычные средства служения и благоугождения Богу казались недостаточными для умилостивления Бога (Мих. VI:7).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Reign of Ahaz. B. C. 726.

1 In the seventeenth year of Pekah the son of Remaliah Ahaz the son of Jotham king of Judah began to reign. 2 Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the LORD his God, like David his father. 3 But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the LORD cast out from before the children of Israel. 4 And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:1: seventeenth: Kg2 15:27-30, Kg2 15:32, Kg2 15:33
Ahaz: Kg2 15:38; Ch2 28:1-4; Isa 1:1, Isa 7:1; Hos 1:1; Mic 1:1
Carl Friedrich Keil and Franz Delitzsch

4Kings 16:1-2
On the time mentioned, "in the seventeenth year of Pekah Ahaz became king" see at 4Kings 15:32. The datum "twenty years old" is a striking one, even if we compare with it 4Kings 18:2. As Ahaz reigned only sixteen years, and at his death his son Hezekiah became king at the age of twenty-five years (4Kings 18:2), Ahaz must have begotten him in the eleventh year of his age. It is true that in southern lands this is neither impossible nor unknown,
(Note: In the East they marry girls of nine or ten years of age to boys of twelve or thirteen (Volney, Reise, ii. p. 360). Among the Indians husbands of ten years of age and wives of eight are mentioned (Thevenot, Reisen, iii. pp. 100 and 165). In Abyssinia boys of twelve and even ten years old marry (Rppell, Abessynien, ii. p. 59). Among the Jews in Tiberias, mothers of eleven years of age and fathers of thirteen are not uncommon (Burckh. Syrien, p. 570); and Lynch saw a wife there, who to all appearance was a mere child about ten years of age, who had been married two years already. In the epist. ad N. Carbonelli, from Hieronymi epist. ad Vitalem, 132, and in an ancient glossa, Bochart has also cited examples of one boy of ten years and another of nine, qui nutricem suam gravidavit, together with several other cases of a similar kind from later writers. Cf. Bocharti Opp. i. (Geogr. sacr.) p. 920, ed. Lugd. 1692.)
but in the case of the kings of Judah it would be without analogy. The reading found in the lxx, Syr., and Arab. at 2Chron 28:1, and also in certain codd., viz., five and twenty instead of twenty, may therefore be a preferable one. According to this, Hezekiah, like Ahaz, was born in his father's sixteenth year.
4Kings 16:3-4
"Ahaz walked in the way of the kings of Israel," to which there is added by way of explanation in 2Chron 28:2, "and also made molten images to the Baals." This refers, primarily, simply to the worship of Jehovah under the image of a calf, which they had invented; for this was the way in which all the kings of Israel walked. At the same time, in 4Kings 8:18 the same formula is so used of Joram king of Judah as to include the worship of Baal by the dynasty of Ahab. Consequently in the verse before us also the way of the kings of Israel includes the worship of Baal, which is especially mentioned in the Chronicles. - "He even made his son pass through the fire," i.e., offered him in sacrifice to Moloch in the valley of Benhinnom (see at 4Kings 23:10), after the abominations of the nations, whom Jehovah had cast out before Israel. Instead of בּנו we have the plural בּנין in 2Chron 28:3, and in 2Chron 28:16 אשּׁוּר מלכי, kings of Asshur, instead of אשּׁוּר מלך, although only one, viz., Tiglath-pileser, is spoken of. This repeated use of the plural shows very plainly that it is to be understood rhetorically, as expressing the thought in the most general manner, since the number was of less importance than the fact.
(Note: The Greeks and Romans also use the plural instead of the singular in their rhetorical style of writing, especially when a father, a mother, or a son is spoken of. Cf. Cic. de prov. cons. xiv. 35: si ad jucundissimos liberos, si ad clarissimum generum redire properaret, where Julia, the only daughter of Caesar, and the wife of Pompey the Great, is referred to; and for other examples see Caspari, der Syr. Ephraimit. Krieg, p. 41.)
So far as the fact is concerned, we have here the first instance of an actual Moloch-sacrifice among the Israelites, i.e., of one performed by slaying and burning. For although the phrase בּאשׁ העביר or למּלך does not in itself denote the slaying and burning of the children as Moloch-sacrifices, but primarily affirms nothing more than the simple passing through fire, a kind of februation or baptism of fire (see at Lev 18:21); such passages as Ezek 16:21 and Jer 7:31, where sacrificing in the valley of Benhinnom is called slaying and burning the children, show most distinctly that in the verse before us בּאשׁ העביר is to be taken as signifying actual sacrificing, i.e., the burning of the children slain in sacrifice to Moloch, and, as the emphatic וגם indicates, that this kind of idolatrous worship, which had never been heard of before in Judah and Israel, was introduced by Ahaz.
(Note: "If this idolatry had occurred among the Israelites before the time of Ahaz, its abominations would certainly not have been passed over by the biblical writers, who so frequently mention other forms of idolatry." These are the correct words of Movers (Phniz. i. p. 65), who only errs in the fact that on the one hand he supposes the origin of human sacrifices in the time of Ahaz to have been inwardly connected with the appearance of the Assyrians, and traces them to the acquaintance of the Israelites with the Assyrian fire-deities Adrammelech and Anammelech (4Kings 17:31), and on the other hand gives this explanation of the phrase, "cause to pass through the fire for Moloch," which is used to denote the sacrificing of children: "the burning of children was regarded as a passage, whereby, after the separation of the impure and earthly dross of the body, the children attained to union with the deity" (p. 329). To this J. G. Mller has correctly replied (in Herzog's Cyclop.): "This mystic, pantheistic, moralizing view of human sacrifices is not the ancient and original view of genuine heathenism. It is no more the view of Hither Asia than the Mexican view (i.e., the one which lay at the foundation of the custom of the ancient Mexicans, of passing the new-born boy four times through the fire). The Phoenician myths, which Movers (p. 329) quotes in support of his view, refer to the offering of human sacrifices in worship, and the moral view is a later addition belonging to Hellenism. The sacrifices were rather given to the gods as food, as is evident from innumerable passages (compare the primitive religions of America), and they have no moral aim, but are intended to reward or bribe the gods with costly presents, either because of calamities that have already passed, or because of those that are anticipated with alarm; and, as Movers himself admits (p. 301), to make atonement for ceremonial sins, i.e., to follow smaller sacrifices by those of greater value.")
In the Chronicles, therefore העביר is correctly explained by ויּבער, "he burned;" though we cannot infer from this that העביר is always a mere conjecture for הבעיר, as Geiger does (Urschrift u. Uebers, der Bibel, p. 305). The offering of his son for Moloch took place, in all probability, during the severe oppression of Ahaz by the Syrians, and was intended to appease the wrath of the gods, as was done by the king of the Moabites in similar circumstances (4Kings 3:27). - In 4Kings 16:4 the idolatry is described in the standing formulae as sacrificing upon high places and hills, etc., as in 3Kings 14:23. The temple-worship prescribed by the law could easily be continued along with this idolatry, since polytheism did not exclude the worship of Jehovah. It was not till the closing years of his reign that Ahaz went so far as to close the temple-hall, and thereby suspend the temple-worship (2Chron 28:24); in any case it was not till after the alterations described in 4Kings 16:11. as having been made in the temple.
John Gill
In the seventeenth year of Pekah the son of Remaliah Ahaz the son of Jotham king of Judah began to reign. Jotham began to reign in the second of Pekah, and he reigned sixteen years, and therefore his last year would fall in the eighteenth of Pekah; but as his first year might be at the beginning of the second of Pekah, his last was towards the end of the seventeenth of Pekah's, as here; see 4Kings 15:32.
16:216:2: Որդի ամաց քսանից էր Աքազ ՚ի թագաւորել իւրում, եւ վեշտասան ամ թագաւորեաց յԵրուսաղէմ. եւ ո՛չ արար ուղղութիւն առաջի Տեառն Աստուծոյ հաւատարմութեամբ իբրեւ զԴաւիթ զհայր իւր[3949]. [3949] Ոսկան. Ամաց քսան եւ հնգից էր արքայ Աքազ ՚ի թա՛՛։
2 Աքազը քսան տարեկան էր, որ թագաւորեց եւ տասնվեց տարի իշխեց Երուսաղէմում: Նա հաւատարիմ չգտնուեց Տէր Աստծու առջեւ, ինչպէս հաւատարիմ էր եղել իր նախնի Դաւիթը,
2 Աքազ քսան տարեկան էր, երբ թագաւոր եղաւ ու Երուսաղէմի մէջ տասնըվեց տարի թագաւորութիւն ըրաւ։ Իր հօրը Դաւիթին պէս իր Տէր Աստուծոյն առջեւ ուղղութիւն չըրաւ,
Որդի ամաց քսանից էր Աքազ ի թագաւորել իւրում, եւ վեշտասան ամ թագաւորեաց յԵրուսաղէմ. եւ ոչ արար ուղղութիւն առաջի Տեառն [234]Աստուծոյ հաւատարմութեամբ`` իբրեւ զԴաւիթ զհայր իւր:

16:2: Որդի ամաց քսանից էր Աքազ ՚ի թագաւորել իւրում, եւ վեշտասան ամ թագաւորեաց յԵրուսաղէմ. եւ ո՛չ արար ուղղութիւն առաջի Տեառն Աստուծոյ հաւատարմութեամբ իբրեւ զԴաւիթ զհայր իւր[3949].
[3949] Ոսկան. Ամաց քսան եւ հնգից էր արքայ Աքազ ՚ի թա՛՛։
2 Աքազը քսան տարեկան էր, որ թագաւորեց եւ տասնվեց տարի իշխեց Երուսաղէմում: Նա հաւատարիմ չգտնուեց Տէր Աստծու առջեւ, ինչպէս հաւատարիմ էր եղել իր նախնի Դաւիթը,
2 Աքազ քսան տարեկան էր, երբ թագաւոր եղաւ ու Երուսաղէմի մէջ տասնըվեց տարի թագաւորութիւն ըրաւ։ Իր հօրը Դաւիթին պէս իր Տէր Աստուծոյն առջեւ ուղղութիւն չըրաւ,
zohrab-1805▾ eastern-1994▾ western am▾
16:216:2 Двадцати лет был Ахаз, когда воцарился, и шестнадцать лет царствовал в Иерусалиме, и не делал угодного в очах Господа Бога своего, как Давид, отец его,
16:2 υἱὸς υιος son εἴκοσι εικοσι twenty ἐτῶν ετος year ἦν ειμι be Αχαζ αχαζ Achaz; Akhaz ἐν εν in τῷ ο the βασιλεύειν βασιλευω reign αὐτὸν αυτος he; him καὶ και and; even ἑκκαίδεκα εκκαιδεκα year ἐβασίλευσεν βασιλευω reign ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even οὐκ ου not ἐποίησεν ποιεω do; make τὸ ο the εὐθὲς ευθης in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master θεοῦ θεος God αὐτοῦ αυτος he; him πιστῶς πιστως as; how Δαυιδ δαβιδ Dabid; Thavith ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him
16:2 בֶּן־ ben- בֵּן son עֶשְׂרִ֤ים ʕeśrˈîm עֶשְׂרִים twenty שָׁנָה֙ šānˌā שָׁנָה year אָחָ֣ז ʔāḥˈāz אָחָז Ahaz בְּ bᵊ בְּ in מָלְכֹ֔ו mālᵊḵˈô מלך be king וְ wᵊ וְ and שֵׁשׁ־ šēš- שֵׁשׁ six עֶשְׂרֵ֣ה ʕeśrˈē עֶשְׂרֵה -teen שָׁנָ֔ה šānˈā שָׁנָה year מָלַ֖ךְ mālˌaḵ מלך be king בִּ bi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and לֹא־ lō- לֹא not עָשָׂ֣ה ʕāśˈā עשׂה make הַ ha הַ the יָּשָׁ֗ר yyāšˈār יָשָׁר right בְּ bᵊ בְּ in עֵינֵ֛י ʕênˈê עַיִן eye יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהָ֖יו ʔᵉlōhˌāʸw אֱלֹהִים god(s) כְּ kᵊ כְּ as דָוִ֥ד ḏāwˌiḏ דָּוִד David אָבִֽיו׃ ʔāvˈiʸw אָב father
16:2. viginti annorum erat Ahaz cum regnare coepisset et sedecim annis regnavit in Hierusalem non fecit quod erat placitum in conspectu Domini Dei sui sicut David pater eiusAchaz was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem: he did not that which was pleasing in the sight of the Lord, his God, as David, his father.
2. Twenty years old was Ahaz when he began to reign; and he reigned sixteen years in Jerusalem: and he did not that which was right in the eyes of the LORD his God, like David his father.
16:2. Ahaz was twenty years old when he had begun to reign, and he reigned for sixteen years in Jerusalem. He did not do what was pleasing in the sight of the Lord, his God, as his father David did.
16:2. Twenty years old [was] Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not [that which was] right in the sight of the LORD his God, like David his father.
Twenty years old [was] Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not [that which was] right in the sight of the LORD his God, like David his father:

16:2 Двадцати лет был Ахаз, когда воцарился, и шестнадцать лет царствовал в Иерусалиме, и не делал угодного в очах Господа Бога своего, как Давид, отец его,
16:2
υἱὸς υιος son
εἴκοσι εικοσι twenty
ἐτῶν ετος year
ἦν ειμι be
Αχαζ αχαζ Achaz; Akhaz
ἐν εν in
τῷ ο the
βασιλεύειν βασιλευω reign
αὐτὸν αυτος he; him
καὶ και and; even
ἑκκαίδεκα εκκαιδεκα year
ἐβασίλευσεν βασιλευω reign
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
οὐκ ου not
ἐποίησεν ποιεω do; make
τὸ ο the
εὐθὲς ευθης in
ὀφθαλμοῖς οφθαλμος eye; sight
κυρίου κυριος lord; master
θεοῦ θεος God
αὐτοῦ αυτος he; him
πιστῶς πιστως as; how
Δαυιδ δαβιδ Dabid; Thavith
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
16:2
בֶּן־ ben- בֵּן son
עֶשְׂרִ֤ים ʕeśrˈîm עֶשְׂרִים twenty
שָׁנָה֙ šānˌā שָׁנָה year
אָחָ֣ז ʔāḥˈāz אָחָז Ahaz
בְּ bᵊ בְּ in
מָלְכֹ֔ו mālᵊḵˈô מלך be king
וְ wᵊ וְ and
שֵׁשׁ־ šēš- שֵׁשׁ six
עֶשְׂרֵ֣ה ʕeśrˈē עֶשְׂרֵה -teen
שָׁנָ֔ה šānˈā שָׁנָה year
מָלַ֖ךְ mālˌaḵ מלך be king
בִּ bi בְּ in
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
לֹא־ lō- לֹא not
עָשָׂ֣ה ʕāśˈā עשׂה make
הַ ha הַ the
יָּשָׁ֗ר yyāšˈār יָשָׁר right
בְּ bᵊ בְּ in
עֵינֵ֛י ʕênˈê עַיִן eye
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהָ֖יו ʔᵉlōhˌāʸw אֱלֹהִים god(s)
כְּ kᵊ כְּ as
דָוִ֥ד ḏāwˌiḏ דָּוִד David
אָבִֽיו׃ ʔāvˈiʸw אָב father
16:2. viginti annorum erat Ahaz cum regnare coepisset et sedecim annis regnavit in Hierusalem non fecit quod erat placitum in conspectu Domini Dei sui sicut David pater eius
Achaz was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem: he did not that which was pleasing in the sight of the Lord, his God, as David, his father.
16:2. Ahaz was twenty years old when he had begun to reign, and he reigned for sixteen years in Jerusalem. He did not do what was pleasing in the sight of the Lord, his God, as his father David did.
16:2. Twenty years old [was] Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not [that which was] right in the sight of the LORD his God, like David his father.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:2: Twenty years old was Ahaz - Here is another considerable difficulty in the chronology. Ahaz was but twenty years old when he began to reign, and he died after he had reigned sixteen years; consequently his whole age amounted only to thirty-six years. But Hezekiah his son was twenty-five years old when he began to reign; and if this were so, then Ahaz must have been the father of Hezekiah when he was but eleven years of age! Some think that the twenty years mentioned here respect the beginning of the reign of Jotham, father of Ahaz; so that the passage should be thus translated: Ahaz was twenty years of age when his father began to reign; and consequently he was fifty-two years old when he died, seeing Jotham reigned sixteen years: and therefore Hezekiah was born when his father was twenty-seven years of age. This however is a violent solution, and worthy of little credit. It is better to return to the text as it stands, and allow that Ahaz might be only eleven or twelve years old when he had Hezekiah: this is not at all impossible; as we know that the youth of both sexes in the eastern countries are marriageable at ten or twelve years of age, and are frequently betrothed when they are but nine. I know a woman, an East Indian, who had the second of her two first children when she was only fourteen years of age, and must have had the first when between eleven and twelve. I hold it therefore quite a possible case that Ahaz might have had a son born to him when he was but eleven or twelve years old.
4 Kings (2 Kings) 16:3
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: did not: Kg2 14:3, Kg2 15:3, Kg2 15:34, Kg2 18:3, Kg2 22:2; Kg1 3:14, Kg1 9:4, Kg1 11:4-8, Kg1 15:3; Ch2 17:3; Ch2 29:2, Ch2 34:2, Ch2 34:3
John Gill
Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem,.... The same number of years his father did:
and did not that which was right in the sight of the Lord God, like David his father; his more remote progenitor, nor even like his more immediate father, from whom he received such good instructions, and of whom he had so good an example; but grace is neither propagated by blood, nor obtained through the force of education.
16:316:3: եւ գնաց զճանապարհ Յերոբովամայ որդւոյ Նաբատայ արքայի Իսրայէլի. նա՛ զորդիս իւր անցոյց ընդ հուր՝ ըստ գարշութեան ազգացն զորս եբարձ Տէր յերեսաց որդւոցն Իսրայէլի[3950]։ [3950] Ոմանք. Նաեւ զորդին իւր անցոյց։
3 այլ գնաց Իսրայէլի արքայ Նաբատի որդի Յերոբովամի ճանապարհով: Նա իր որդուն կրակի միջով անցկացրեց ըստ այն ազգերի գարշելի սովորութեան, որոնց Տէրն իսրայէլացիների առջեւից հալածել էր:
3 Հապա Իսրայէլին թագաւորներուն ճամբուն մէջ քալեց ու իր որդին ալ կրակէ անցուց՝ այն ազգերուն գարշելի սովորութիւններուն համեմատ, որոնք Տէրը Իսրայէլին որդիներուն առջեւէն վռնտեց։
եւ գնաց [235]զճանապարհ Յերոբովամայ որդւոյ Նաբատայ արքայի`` Իսրայելի, նա եւ զորդի իւր անցոյց ընդ հուր ըստ գարշութեանց ազգացն զորս եբարձ Տէր յերեսաց որդւոցն Իսրայելի:

16:3: եւ գնաց զճանապարհ Յերոբովամայ որդւոյ Նաբատայ արքայի Իսրայէլի. նա՛ զորդիս իւր անցոյց ընդ հուր՝ ըստ գարշութեան ազգացն զորս եբարձ Տէր յերեսաց որդւոցն Իսրայէլի[3950]։
[3950] Ոմանք. Նաեւ զորդին իւր անցոյց։
3 այլ գնաց Իսրայէլի արքայ Նաբատի որդի Յերոբովամի ճանապարհով: Նա իր որդուն կրակի միջով անցկացրեց ըստ այն ազգերի գարշելի սովորութեան, որոնց Տէրն իսրայէլացիների առջեւից հալածել էր:
3 Հապա Իսրայէլին թագաւորներուն ճամբուն մէջ քալեց ու իր որդին ալ կրակէ անցուց՝ այն ազգերուն գարշելի սովորութիւններուն համեմատ, որոնք Տէրը Իսրայէլին որդիներուն առջեւէն վռնտեց։
zohrab-1805▾ eastern-1994▾ western am▾
16:316:3 но ходил путем царей Израильских, и даже сына своего провел чрез огонь, {подражая} мерзостям народов, которых прогнал Господь от лица сынов Израилевых,
16:3 καὶ και and; even ἐπορεύθη πορευομαι travel; go ἐν εν in ὁδῷ οδος way; journey Ιεροβοαμ ιεροβοαμ son Ναβατ ναβατ monarch; king Ισραηλ ισραηλ.1 Israel καί και and; even γε γε in fact τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him διῆγεν διαγω head through; lead ἐν εν in πυρὶ πυρ fire κατὰ κατα down; by τὰ ο the βδελύγματα βδελυγμα abomination τῶν ο the ἐθνῶν εθνος nation; caste ὧν ος who; what ἐξῆρεν εξαιρω lift out / up; remove κύριος κυριος lord; master ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
16:3 וַ wa וְ and יֵּ֕לֶךְ yyˈēleḵ הלך walk בְּ bᵊ בְּ in דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and גַ֤ם ḡˈam גַּם even אֶת־ ʔeṯ- אֵת [object marker] בְּנֹו֙ bᵊnˌô בֵּן son הֶעֱבִ֣יר heʕᵉvˈîr עבר pass בָּ bā בְּ in † הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire כְּ kᵊ כְּ as תֹֽעֲבֹות֙ ṯˈōʕᵃvôṯ תֹּועֵבָה abomination הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֹורִ֤ישׁ hôrˈîš ירשׁ trample down יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֹתָ֔ם ʔōṯˈām אֵת [object marker] מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
16:3. sed ambulavit in via regum Israhel insuper et filium suum consecravit transferens per ignem secundum idola gentium quae dissipavit Dominus coram filiis IsrahelBut he walked in the way of the kings of Israel: moreover, he consecrated also his son, making him pass through the fire, according to the idols of the nations which the Lord destroyed before the children of Israel.
3. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the LORD cast out from before the children of Israel.
16:3. Instead, he walked in the way of the kings of Israel. Moreover, he even consecrated his son, making him pass through fire, in accord with the idols of the nations that the Lord destroyed before the sons of Israel.
16:3. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the LORD cast out from before the children of Israel.
But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the LORD cast out from before the children of Israel:

16:3 но ходил путем царей Израильских, и даже сына своего провел чрез огонь, {подражая} мерзостям народов, которых прогнал Господь от лица сынов Израилевых,
16:3
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ἐν εν in
ὁδῷ οδος way; journey
Ιεροβοαμ ιεροβοαμ son
Ναβατ ναβατ monarch; king
Ισραηλ ισραηλ.1 Israel
καί και and; even
γε γε in fact
τὸν ο the
υἱὸν υιος son
αὐτοῦ αυτος he; him
διῆγεν διαγω head through; lead
ἐν εν in
πυρὶ πυρ fire
κατὰ κατα down; by
τὰ ο the
βδελύγματα βδελυγμα abomination
τῶν ο the
ἐθνῶν εθνος nation; caste
ὧν ος who; what
ἐξῆρεν εξαιρω lift out / up; remove
κύριος κυριος lord; master
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
16:3
וַ wa וְ and
יֵּ֕לֶךְ yyˈēleḵ הלך walk
בְּ bᵊ בְּ in
דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
גַ֤ם ḡˈam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹו֙ bᵊnˌô בֵּן son
הֶעֱבִ֣יר heʕᵉvˈîr עבר pass
בָּ בְּ in
הַ the
אֵ֔שׁ ʔˈēš אֵשׁ fire
כְּ kᵊ כְּ as
תֹֽעֲבֹות֙ ṯˈōʕᵃvôṯ תֹּועֵבָה abomination
הַ ha הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הֹורִ֤ישׁ hôrˈîš ירשׁ trample down
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֹתָ֔ם ʔōṯˈām אֵת [object marker]
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
16:3. sed ambulavit in via regum Israhel insuper et filium suum consecravit transferens per ignem secundum idola gentium quae dissipavit Dominus coram filiis Israhel
But he walked in the way of the kings of Israel: moreover, he consecrated also his son, making him pass through the fire, according to the idols of the nations which the Lord destroyed before the children of Israel.
16:3. Instead, he walked in the way of the kings of Israel. Moreover, he even consecrated his son, making him pass through fire, in accord with the idols of the nations that the Lord destroyed before the sons of Israel.
16:3. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the LORD cast out from before the children of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:3: Made his son to pass through the fire - On this passage I beg leave to refer the reader to my notes on Lev 18:21; Lev 20:2, Lev 20:14, where the subject is considered at large.
4 Kings (2 Kings) 16:5
Albert Barnes: Notes on the Bible - 1834
16:3: Ahaz was the worst of all the kings of Judah. He imitated the worst of the Israelite kings - Ahab and Ahaziah - by a re-introduction of the Baal worship, which had been rooted out of Israel by Jehu and out of Judah by Jehoiada.
And made Iris son to pass through the fire - i. e. Ahaz adopted the Moloch worship of the Ammonites and Moabites Kg2 3:27; Mic 6:7, and sacrificed at least one son, probably his firstborn, according to the horrid rites of those nations, and the Canaanite tribes Deu 12:31; Psa 106:37-38. Hereto, apparently, the Jews had been guiltless of this abomination. They had been warned against it by Moses (marginal reference; Deu 18:10); and if (as some think) they had practiced it in the wilderness Eze 20:26; Amo 5:26, the sin must have been rare and exceptional; from the date of their entrance into the promised land they had wholly put it away. Now, however, it became so frequent (compare Kg2 17:17; Kg2 21:6) as to meet with the strongest protest from Jeremiah and Ezekiel (Jer 7:31-32; Jer 19:2-6; Jer 32:35; Eze 16:20; Eze 20:26; Eze 23:37, etc.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: he walked: Kg2 8:18; Kg1 12:28-30, Kg1 16:31-33, Kg1 21:25, Kg1 21:26, Kg1 22:52, Kg1 22:53; Ch2 22:3, Ch2 28:2-4
made his son: Kg2 17:17, Kg2 23:10; Lev 18:21, Lev 20:2; Deu 12:31, Deu 18:10; Ch2 33:6; Psa 106:37; Psa 106:38; Jer 32:35; Eze 16:21, Eze 20:26, Eze 20:31
according: Kg2 21:2, Kg2 21:11; Deu 12:31; Kg1 14:24; Ch2 33:2; Psa 106:35; Eze 16:47
Geneva 1599
But he walked in the way of the kings of Israel, yea, and made his son to (b) pass through the fire, according to the abominations of the heathen, whom the LORD cast out from before the children of Israel.
(b) That is, offered him to Molech or made him pass between two fires, as the manner of the Gentiles was, (Lev 18:21; Deut 18:10).
John Gill
But he walked in the way of the kings of Israel..... Worshipping the calves as they did; which, as it was contrary to the religious sentiments in which he was educated, so against his political interest, which was the only, or at least the principal thing, which swayed with the kings of Israel to continue that idolatry:
yea, and made his son to pass through the fire; between two fires to Molech, by way of lustration; which might be true of Hezekiah his son, and others of his sons, for he had more he burnt with fire, as appears from 2Chron 28:3, both ways were used in that sort of idolatry; see Gill on Lev 18:21,
according to the abominations of the heathen, whom the Lord cast out from before the children of Israel; the old Canaanites; so the Carthaginians, a colony of the Phoenicians, used in time of calamity to offer human sacrifices, and even their children, to appease their deities (l). Theodoret says, he had seen in some cities, in his time, piles kindled once a year, over which not only boys, but men, would leap, and infants were carried by their mothers through the flames; which seemed to be an expiation or purgation, and which he takes to be the same with the sin of Ahaz.
(l) Justin. e Trogo, Hist. l. 18. c. 6. Curt. Hist. l. 4. c. 3. Pescennius Festus apud Lactant. de fals. Relig. l. 1. c. 21.
John Wesley
Pass - By way of oblation, so as to be consumed for a burnt - offering, which was the practice of Heathens, and of some Israelites, in imitation of them.
Robert Jamieson, A. R. Fausset and David Brown
walked in the way of the kings of Israel--This is descriptive of the early part of his reign, when, like the kings of Israel, he patronized the symbolic worship of God by images but he gradually went farther into gross idolatry (2Chron 28:2).
made his son to pass through the fire-- (4Kings 23:10). The hands of the idol Moloch being red hot, the children were passed through between them, which was considered a form of lustration. There is reason to believe that, in certain circumstances, the children were burnt to death (Ps 106:37). This was strongly prohibited in the law (Lev 18:21; Lev 20:2-5; Deut 18:10), although there is no evidence that it was practised in Israel till the time of Ahaz.
16:416:4: Եւ զոհէր՝ եւ արկանէր խունկս ՚ի բարձունս եւ ՚ի վերայ բլրոց, եւ ՚ի ներքոյ անտառախիտ ծառոց։
4 Նա զոհեր էր մատուցում եւ խունկ ծխում բարձունքների մեհեաններում, բլուրների վրայ ու ծառախիտ անտառներում:
4 Բարձր տեղերն ու բլուրներու վրայ եւ ամէն կանանչ ծառերու տակ զոհ կը մատուցանէր ու խունկ կը ծխէր։
Եւ զոհէր եւ արկանէր խունկս ի բարձունս, եւ ի վերայ բլրոց եւ ի ներքոյ անտառախիտ ծառոց:

16:4: Եւ զոհէր՝ եւ արկանէր խունկս ՚ի բարձունս եւ ՚ի վերայ բլրոց, եւ ՚ի ներքոյ անտառախիտ ծառոց։
4 Նա զոհեր էր մատուցում եւ խունկ ծխում բարձունքների մեհեաններում, բլուրների վրայ ու ծառախիտ անտառներում:
4 Բարձր տեղերն ու բլուրներու վրայ եւ ամէն կանանչ ծառերու տակ զոհ կը մատուցանէր ու խունկ կը ծխէր։
zohrab-1805▾ eastern-1994▾ western am▾
16:416:4 и совершал жертвы и курения на высотах и на холмах и под всяким тенистым деревом.
16:4 καὶ και and; even ἐθυσίαζεν θυσιαζω and; even ἐθυμία θυμιαζω in τοῖς ο the ὑψηλοῖς υψηλος high; lofty καὶ και and; even ἐπὶ επι in; on τῶν ο the βουνῶν βουνος mound καὶ και and; even ὑποκάτω υποκατω underneath παντὸς πας all; every ξύλου ξυλον wood; timber ἀλσώδους αλσωδης like a grove
16:4 וַ wa וְ and יְזַבֵּ֧חַ yᵊzabbˈēₐḥ זבח slaughter וַ wa וְ and יְקַטֵּ֛ר yᵊqaṭṭˈēr קטר smoke בַּ ba בְּ in † הַ the בָּמֹ֖ות bbāmˌôṯ בָּמָה high place וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the גְּבָעֹ֑ות ggᵊvāʕˈôṯ גִּבְעָה hill וְ wᵊ וְ and תַ֖חַת ṯˌaḥaṯ תַּחַת under part כָּל־ kol- כֹּל whole עֵ֥ץ ʕˌēṣ עֵץ tree רַעֲנָֽן׃ raʕᵃnˈān רַעֲנָן luxuriant
16:4. immolabat quoque victimas et adolebat incensum in excelsis et in collibus et sub omni ligno frondosoHe sacrificed also, and burnt incense in the high places, and on the hills, and under every green tree.
4. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree.
16:4. Also, he was immolating victims, and burning incense, in the high places, and on the hills, and under every leafy tree.
16:4. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree.
And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree:

16:4 и совершал жертвы и курения на высотах и на холмах и под всяким тенистым деревом.
16:4
καὶ και and; even
ἐθυσίαζεν θυσιαζω and; even
ἐθυμία θυμιαζω in
τοῖς ο the
ὑψηλοῖς υψηλος high; lofty
καὶ και and; even
ἐπὶ επι in; on
τῶν ο the
βουνῶν βουνος mound
καὶ και and; even
ὑποκάτω υποκατω underneath
παντὸς πας all; every
ξύλου ξυλον wood; timber
ἀλσώδους αλσωδης like a grove
16:4
וַ wa וְ and
יְזַבֵּ֧חַ yᵊzabbˈēₐḥ זבח slaughter
וַ wa וְ and
יְקַטֵּ֛ר yᵊqaṭṭˈēr קטר smoke
בַּ ba בְּ in
הַ the
בָּמֹ֖ות bbāmˌôṯ בָּמָה high place
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
גְּבָעֹ֑ות ggᵊvāʕˈôṯ גִּבְעָה hill
וְ wᵊ וְ and
תַ֖חַת ṯˌaḥaṯ תַּחַת under part
כָּל־ kol- כֹּל whole
עֵ֥ץ ʕˌēṣ עֵץ tree
רַעֲנָֽן׃ raʕᵃnˈān רַעֲנָן luxuriant
16:4. immolabat quoque victimas et adolebat incensum in excelsis et in collibus et sub omni ligno frondoso
He sacrificed also, and burnt incense in the high places, and on the hills, and under every green tree.
16:4. Also, he was immolating victims, and burning incense, in the high places, and on the hills, and under every leafy tree.
16:4. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:4: He sacrificed ... - Other kings of Judah bad allowed their people to do so. Ahaz was the first, so far as we know, to countenance the practice by his own example.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: on the hills: Deu 12:2; Kg1 14:23; Isa 57:5-7, Isa 65:4, Isa 66:17; Jer 17:2; Eze 20:28, Eze 20:29
John Gill
And he sacrificed and burnt incense in the high places, and on the hills,.... Which none of the kings of Judah before him ever did; for though they connived at this practice in the people, they never encouraged it by their own example; and very probably he offered sacrifices there to idols, see 2Chron 28:25 whereas the people sacrificed to the true God, though at a wrong place:
and under every green tree; and which is never said of the people, and seems to confirm it, that Ahaz sacrificed to other gods, since the Heathens used to place idols under green trees, and worship them, whom the Jews imitated, Jer 2:2.
16:516:5: Յայնժամ ել Ռասոն արքայ Ասորւոց՝ եւ Փակէէ որդի Ռոմելայ արքա՛յ Իսրայէլի յԵրուսաղէմ ՚ի պատերազմ, եւ պաշարէին զնա ՚ի վերայ Աքազու. եւ ո՛չ կարէին պատերազմել[3951] [3951] Ոմանք. Որդի Ռոմելի... եւ պաշարեաց զնա ՚ի վերայ։
5 Այն ժամանակ ասորիների արքայ Ռասոնը եւ Ռոմելիայի որդի Իսրայէլի թագաւոր Փակէէն ելան Աքազի դէմ պատերազմի ու պաշարեցին Երուսաղէմը, սակայն պատերազմը շարունակել[76] չկարողացան:[76] 76. Նրան յաղթել:
5 Այն ատեն Ասորիներուն Ռասին թագաւորն ու Իսրայէլին թագաւորը, Ռովմելային որդին Փակէէն, Երուսաղէմի վրայ պատերազմելու ելան ու Աքազը պաշարեցին, բայց պատերազմը շարունակելու կարող չեղան։
Յայնժամ ել Ռասոն արքայ Ասորւոց եւ Փակէէ որդի Ռովմելայ արքայ Իսրայելի յԵրուսաղէմ ի պատերազմ, եւ պաշարէին զնա ի վերայ Աքազու. եւ ոչ կարէին պատերազմել:

16:5: Յայնժամ ել Ռասոն արքայ Ասորւոց՝ եւ Փակէէ որդի Ռոմելայ արքա՛յ Իսրայէլի յԵրուսաղէմ ՚ի պատերազմ, եւ պաշարէին զնա ՚ի վերայ Աքազու. եւ ո՛չ կարէին պատերազմել[3951]
[3951] Ոմանք. Որդի Ռոմելի... եւ պաշարեաց զնա ՚ի վերայ։
5 Այն ժամանակ ասորիների արքայ Ռասոնը եւ Ռոմելիայի որդի Իսրայէլի թագաւոր Փակէէն ելան Աքազի դէմ պատերազմի ու պաշարեցին Երուսաղէմը, սակայն պատերազմը շարունակել[76] չկարողացան:
[76] 76. Նրան յաղթել:
5 Այն ատեն Ասորիներուն Ռասին թագաւորն ու Իսրայէլին թագաւորը, Ռովմելային որդին Փակէէն, Երուսաղէմի վրայ պատերազմելու ելան ու Աքազը պաշարեցին, բայց պատերազմը շարունակելու կարող չեղան։
zohrab-1805▾ eastern-1994▾ western am▾
16:516:5 Тогда пошел Рецин, царь Сирийский, и Факей, сын Ремалиин, царь Израильский, против Иерусалима, чтобы завоевать его, и держали Ахаза в осаде, но одолеть не могли.
16:5 τότε τοτε at that ἀνέβη αναβαινω step up; ascend Ραασσων ραασσων monarch; king Συρίας συρια Syria; Siria καὶ και and; even Φακεε φακεε son Ρομελιου ρομελιας monarch; king Ισραηλ ισραηλ.1 Israel εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem εἰς εις into; for πόλεμον πολεμος battle καὶ και and; even ἐπολιόρκουν πολιορκεω in; on Αχαζ αχαζ Achaz; Akhaz καὶ και and; even οὐκ ου not ἐδύναντο δυναμαι able; can πολεμεῖν πολεμεω battle
16:5 אָ֣ז ʔˈāz אָז then יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend רְצִ֣ין rᵊṣˈîn רְצִין Rezin מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אֲ֠רָם ʔᵃrˌām אֲרָם Aram וּ û וְ and פֶ֨קַח fˌeqaḥ פֶּקַח Pekah בֶּן־ ben- בֵּן son רְמַלְיָ֧הוּ rᵊmalyˈāhû רְמַלְיָהוּ Remaliah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem לַ la לְ to † הַ the מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war וַ wa וְ and יָּצֻ֨רוּ֙ yyāṣˈurû צור bind עַל־ ʕal- עַל upon אָחָ֔ז ʔāḥˈāz אָחָז Ahaz וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָכְל֖וּ yāḵᵊlˌû יכל be able לְ lᵊ לְ to הִלָּחֵֽם׃ hillāḥˈēm לחם fight
16:5. tunc ascendit Rasin rex Syriae et Phacee filius Romeliae rex Israhel in Hierusalem ad proeliandum cumque obsiderent Ahaz non valuerunt superare eumThen Rasin, king of Syria, and Phacee, son of Romelia, king of Israel, came up to Jerusalem to fight: and they besieged Achaz, but were not able to overcome him.
5. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him.
16:5. Then Rezin, the king of Syria, and Pekah, the son of Remaliah, the king of Israel, ascended to do battle against Jerusalem. And they besieged Ahaz, but they were not able to overcome him.
16:5. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome [him].
Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome:

16:5 Тогда пошел Рецин, царь Сирийский, и Факей, сын Ремалиин, царь Израильский, против Иерусалима, чтобы завоевать его, и держали Ахаза в осаде, но одолеть не могли.
16:5
τότε τοτε at that
ἀνέβη αναβαινω step up; ascend
Ραασσων ραασσων monarch; king
Συρίας συρια Syria; Siria
καὶ και and; even
Φακεε φακεε son
Ρομελιου ρομελιας monarch; king
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
εἰς εις into; for
πόλεμον πολεμος battle
καὶ και and; even
ἐπολιόρκουν πολιορκεω in; on
Αχαζ αχαζ Achaz; Akhaz
καὶ και and; even
οὐκ ου not
ἐδύναντο δυναμαι able; can
πολεμεῖν πολεμεω battle
16:5
אָ֣ז ʔˈāz אָז then
יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend
רְצִ֣ין rᵊṣˈîn רְצִין Rezin
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אֲ֠רָם ʔᵃrˌām אֲרָם Aram
וּ û וְ and
פֶ֨קַח fˌeqaḥ פֶּקַח Pekah
בֶּן־ ben- בֵּן son
רְמַלְיָ֧הוּ rᵊmalyˈāhû רְמַלְיָהוּ Remaliah
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
לַ la לְ to
הַ the
מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war
וַ wa וְ and
יָּצֻ֨רוּ֙ yyāṣˈurû צור bind
עַל־ ʕal- עַל upon
אָחָ֔ז ʔāḥˈāz אָחָז Ahaz
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָכְל֖וּ yāḵᵊlˌû יכל be able
לְ lᵊ לְ to
הִלָּחֵֽם׃ hillāḥˈēm לחם fight
16:5. tunc ascendit Rasin rex Syriae et Phacee filius Romeliae rex Israhel in Hierusalem ad proeliandum cumque obsiderent Ahaz non valuerunt superare eum
Then Rasin, king of Syria, and Phacee, son of Romelia, king of Israel, came up to Jerusalem to fight: and they besieged Achaz, but were not able to overcome him.
16:5. Then Rezin, the king of Syria, and Pekah, the son of Remaliah, the king of Israel, ascended to do battle against Jerusalem. And they besieged Ahaz, but they were not able to overcome him.
16:5. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome [him].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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
5-9: Начавшиеся еще при Иоафаме враждебные отношения царей: сирийского Рецина (LXX: Ραασσών, слав.: Раассон, что ближе, чем еврейская форма, к чтению в надписях: Разунну) израильского Факея к Иудее (XV:37), теперь, при Ахазе, выразились походом союзников против Иудеи и осадой Иерусалима (ст. 5, 2: Пар. XXVIII:5: сл. Ис. VII:1: и д.), с целью завоевать Иудею, низвергнуть царствующий род Давидов и сделать царем иудейским какого-то сына Taввилова (Иc. VII:6) - может быть, одного из сирийских военачальников. О завоеваниях и опустошениях союзников в пределах Иудейского царства, о переходе Ахаза иудейского в вассальную зависимость от ассирийского царя Тиглат-Пилезера и об опустошениях, сделанных последним в пределах Израильского и Сирийского царств, см. замечание к XV:29. (В Ассирийских надписях Ахаз встречается под именем lahuhazi). Здесь в ст. 6: упоминается о потере для Иудеи, вследствие сиро-израильской войны, Идумеи, занятой и укрепленной за собой иудеями при Амассии и Озии (XIV:7, 22). Иудеей был потерян, отнятый Рецином сирийским, важный и единственный торговый порт Елаф (ср. 3: Цар. IX:26; 4: Цар. XIV:22). Изгнав отсюда иудеев, Рецин предоставил Елаф исконным его обладателям - идумеянам (в принятом еврейском тексте ст. 6: стоит собственно: арамеянам, евр. еромим, но в кодексах: 1, 4, 89, 112, 128, 149, 150, 160, 174, 176, 182, 187, 195, 206, 210, 224, 225, 227, 253, 297, 319, 335, 337, 342, 356, 366, 403, 423, 428, 431, 434, 451, 459, 471, 475, 477, 490, 505, 514, 526, 531, 540, 543, 559, 562, 587, 590, 596, 598, 601, 606, 612, 614, 616, 636, 648: у Кенник.: адомим - идумеи - так и вообще в Heri данного стиха (LXX: Ιδουμαι̃οι, Vulg.: Idumaei ["По нынешнему еврейскому тексту, - говорит профессор М. Гуляев, - следовало бы перевести арамяне, как и переводят некоторые новейшие; но еще мазореты заметили, что вместо ...... нужно читать: ....; то переводят идумеяне, наконец, самый состав слов показывает, что здесь разумеются не арамяне, название которых по-еврейски во множественном числе пишется ...... (с. 341). ]: идумеяне, воспользовавшись затруднениями Иудеи, старались всячески вредить иудеям (2: Пар. XX:17), вероятно, в союзе с сирийцами; одновременно с тем и филистимляне, покоренные Озией (2: Пар. XXVI:6), возвратили себе свободу и производили набеги на иудейские города (2: Пар. XXVIII:18). По Иосифу Флавию (Древн. IX, 12, 1), сирийский царь, "истребив еврейские гарнизоны в пограничных (на пути от Елафа) крепостях и в окрестных областях и захватав огромную добычу, вернулся затем с своим войском в Дамаск". С тем вместе должна была прекратиться осада Иерусалима, и открывалась возможность для Ахаза послать посольство за помощью к ассирийскому царю (ст. 7-8). К этому моменту относится известное пророчество пророка Исаии о рождении Еммануила от Девы (Ис. VII:14): против всех опасностей со стороны как внешних, так и внутренних врагов пророк указывал Ахазу на небесную помощь и чудесную защиту дому Давидову (Ис. VII:4, 10-16), за обращение же к помощи царя ассирийского угрожал Ахазу тяжкими бедствиями (Ис. VII:17-25). Однако нечестивый и малодушный Ахаз пренебрег пророческими увещаниями и послал к ассирийскому царю Феглафелласару (Тиглат-Пилезеру III) посольство с унизительным заявлением вассальной покорности ("раб твой и сын твой я", ст. 7) с богатой контрибуцией ("дар", евр. шохад, собств.: подкуп), для составления которой ему пришлось захватить сокровища храма и собственного дворца (ст. 8). "И пришел к нему Феглаффелласар, царь ассирийский, но был в тягость ему, вместо того, чтобы помочь ему" (2: Пар. XXVIII:20), и тем не менее вассальная зависимость Иудейского царства от Ассирии теперь стала фактом. О завоеваниях ассирийского царя в пределах Израильского царства текст библейский данной главы не повторяет сказанного в предыдущей (XV:29) и говорит лишь о расправе ассирийского царя с союзником царя израильского - Рецином сирийским: последний был умерщвлен, а население Дамаска, по обычной Ассирийской политике в отношении покоренных областей и народов (ср. XV:29), переселил в место первобытного обитания сирийцев (Ам. IX:7), область Кир. Положение этой страны, встречающейся в Библии почти только в связи с упоминаниями о сирийцах, (4: Цар. XVI:9; Ам. I:5; IX:7; ср. Ис. XXII:6), не вполне ясно. LXX и слав, совсем опускают это название; Vulg: Cirene, Евсевий: Κυρίνη, блаж. Иероним: Cirene (Onomast. 623): во всех трех случаях Кир совершенно ошибочно отождествляется с Киренаикой, городом в Северной Ливии, в Африке, очень известным в послепленном истории иудеев (1: Мак XV:23; Мф. XXVII:32; Деян. II:11). И. Флавий (Древн. IX, 12, 3), полагает Кир в верхней Мидии, в пользу чего может говорить сближение у пророка Исаии (XXII:6) Кира с Еламом (греч. Сузиана). Теперь отожествляют Кир с Гюлистаном или вообще местностью по течению реки Кура (Κυ̃ρος, Κύρρος). Проф. Гуляев говорит: "на картах древнего востока указываются две реки с именем Кира. Одна - нынешняя Кура, вытекающая из гор кавказских и впадающая в Каспийское море на юге русских закавказских владений, в области Ширван; другая - небольшая пустынная речка на юге от Тегерана, ныне означаемая на картах под именем Канж. Конечно, здесь разумеется последняя, так как, с одной стороны, нет основания предполагать слишком далекого распространения владычества ашшурян, к северу от средоточного пункта, на котором совершались библейские все события; с другой стороны, вблизи этой местности находятся и другие места, упоминаемые в этой истории. Эта река находится, по приблизительному расчету, в 1500: верстах к северо-востоку от Дамаска" (с. 341). В этом переселении жителей Дамаска в Кир буквально исполнилось грозное пророчество Амоса (I:5) на Дамаск и народ арамейский. Как падение Дамаска, так и факт подчинения и контрибуции Ахаза Тиглат-Пилезеру подтверждаются клинообразными надписями: по ним взятие Дамаска последовало после долгой осады, в 732: (до Р. X.) году (Keilinschriftt. Bibl. II, 32: ft.); о походе же ассирийского царя там говорится, что он простерся до земли Филистимской, что может бросать свет на выше приведенное место 2: Пар. XXVIII:20: и д., по которому поход царя ассирийского и царству Иудейскому, несмотря на заплаченную Ахазом контрибуцию, принес много бедствий вместо искомой Ахазом защиты.
Matthew Henry: Concise Commentary on the Whole Bible - 1706

We have here a general character of the reign of Ahaz. Few and evil were his days--few, for he died at thirty-six--evil, for we are here told, 1. That he did not that which was right like David (v. 2), that is, he had none of that concern and affection for the instituted service and worship of God for which David was celebrated. He had no love for the temple, made no conscience of his duty to God, nor had any regard to his law. Herein he was unlike David; it was his honour that he was of the house and lineage of David, and it was owing to God's ancient covenant with David that he was now upon the throne, which aggravated his wickedness; for he was a reproach to that honourable name and family, which therefore was really a reproach to him (Degeneranti genus opprobrium--A good extraction is a disgrace to him who degenerates from it), and though he enjoyed the benefit of David's piety he did not tread in the steps of it. 2. That he walked in the way of the kings of Israel (v. 3), who all worshipped the calves. He was not joined in any affinity with them, as Jehoram and Ahaziah were with the house of Ahab, but, ex mero motu--without any instigation, walked in their way. The kings of Israel pleaded policy and reasons of state for their idolatry, but Ahaz had no such pretence: in him it was the most unreasonable impolitic thing that could be. They were his enemies, and had proved enemies to themselves too by their idolatry; yet he walked in their way. 3. That he made his sons to pass through the fire, to the honour of his dunghill-deities. He burnt them, so it is expressly said of him (2 Chron. xxviii. 3), burnt some of them, and perhaps made others of them (Hezekiah himself not excepted, though afterwards he was never the worse for it) to pass between two fires, or to be drawn through a flame, in token of their dedication to the idol. 4. That he did according to the abominations of the heathen whom the Lord had cast out. it was an instance of his great folly that he would be guided in his religion by those whom he saw fallen into the ditch before his eyes, and follow them; and it was an instance of his great impiety that he would conform to those usages which God had declared to be abominable to him, and set himself to write after the copy of those whom God had cast out, thus walking directly contrary to God. 5. That he sacrificed in the high places, v. 4. If his father had but had zeal enough to take them away, the debauching of his sons might have been prevented; but those that connive at sin know not what dangerous snares they lay for those that come after them. He forsook God's house, was weary of that place where, in his father's time, he had often been detained before the Lord, and performed his devotions on high hills, where he had a better prospect, and under green trees, where he had a more pleasant shade. It was a religion little worth, which was guided by fancy, not by faith.

5 Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. 6 At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. 7 So Ahaz sent messengers to Tiglath-pileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. 8 And Ahaz took the silver and gold that was found in the house of the LORD, and in the treasures of the king's house, and sent it for a present to the king of Assyria. 9 And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin.
Adam Clarke: Commentary on the Bible - 1831
16:5: But could not overcome him - It is likely that this was the time when Isaiah was sent to console Ahaz; (see Isa 7:1); and predicted the death both of Rezin and Pekah, his enemies.
4 Kings (2 Kings) 16:6
Albert Barnes: Notes on the Bible - 1834
16:5: Rezin and Pekah, who had already begun their attacks upon Judaea in the reign of Jotham Kg2 15:37, regarded the accession of a boy-king, only 16 years of age, as especially favorable to their projects, and proceeded without loss of time to carry them out. The earlier scenes of the war, omitted by the writer of Kings, are given at some length in Ch2 28:5-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: am 3262, bc 742
Rezin: Kg2 15:37; Ch2 28:5-15; Isa 7:1, Isa 7:2-9
but could not: Kg1 11:36, Kg1 15:4; Isa 7:4-6, Isa 7:14, Isa 8:6, Isa 8:9, Isa 8:10, Isa 9:6, Isa 9:7
Carl Friedrich Keil and Franz Delitzsch

Of the war which the allied Syrians and Israelites waged upon Ahaz, only the principal fact is mentioned in 4Kings 16:5, namely, that the enemy marched to Jerusalem to war, but were not able to make war upon the city, i.e., to conquer it; and in 4Kings 16:6 we have a brief notice of the capture of the port of Elath by the Syrians. We find 4Kings 16:5 again, with very trifling alterations, in Is 7:1 at the head of the prophecy, in which the prophet promises the king the help of God and predicts that the plans of his enemies will fail. According to this, the allied kings intended to take Judah, to dethrone Ahaz, and to install a vassal king, viz., the son of Tabeel. We learn still more concerning this war, which had already begun, according to 4Kings 15:37, in the closing years of Jotham, from 2Chron 28:5-15; namely, that the two kings inflicted great defeats upon Ahaz, and carried off many prisoners and a large amount of booty, but that the Israelites set their prisoners at liberty again, by the direction of the prophet Oded, and after feeding and clothing them, sent them back to their brethren. It is now generally admitted that these statements are not at variance with our account (as Ges., Winer, and others maintain), but can be easily reconciled with it, and simply serve to complete it.
(Note: Compare C. P. Caspari's article on the Syro-Ephraimitish war in the reigns of Jotham and Ahaz (Univers. Progr. von Christiania, 1849), where the different views concerning the relation between the two accounts are fully discussed, and the objections to the credibility of the account given in the Chronicles most conclusively answered.)
The only questions in dispute are, whether the two accounts refer to two different campaigns, or merely to two different events in the same campaign, and whether the battles to which the Chronicles allude are to be placed before or after the siege of Jerusalem mentioned in our text. The first question cannot be absolutely decided, since there are no decisive arguments to be found in favour of either the one supposition or the other; and even "the one strong argument" which Caspari finds in Is 7:6 against the idea of two campaigns is not conclusive. For if the design which the prophet there attributes to the allied kings, "we will make a breach in Judah," i.e., storm his fortresses and his passes and conquer them, does obviously presuppose, that at the time when the enemy spake or thought in this manner, Judah was still standing uninjured and unconquered, and therefore the battles mentioned in 2Chron 28:5-6 cannot yet have been fought; it by no means follows from the connection between Is 7:6 and Is 7:1 (of the same chapter) that Is 7:6 refers to plans which the enemy had only just formed at the time when Isaiah spoke (4Kings 7:4.). On the contrary, Isaiah is simply describing the plans which the enemy devised and pursued, and which they had no doubt formed from the very commencement of the war, and now that they were marching against Jerusalem, hoped to attain by the conquest of the capital. All that we can assume as certain is, that the war lasted longer than a year, since the invasion of Judah by these foes had already commenced before the death of Jotham, and that the greater battles (2Chron 28:5-6) were not fought till the time of Ahaz, and it was not till his reign that the enemy advanced to the siege of Jerusalem. - With regard to the second question, it cannot be at all doubtful that the battles mentioned preceded the advance of the enemy to the front of Jerusalem, and therefore our account merely mentions the last and principal event of the war, and that the enemy was compelled to retreat from Jerusalem by the fact that the king of Assyria, Tiglath-pileser, whom Ahaz had called to his help, marched against Syria and compelled Rezin to hurry back to the defence of his kingdom. - It is more difficult to arrange in the account of the capture of Elath by the Syrians (4Kings 16:6) among the events of this war. The expression ההיא בּעת merely assigns it in a perfectly general manner to the period of the war. The supposition of Thenius, that it did not take place till after the siege of Jerusalem had been relinquished, and that Rezin, after the failure of his attempt to take Jerusalem, that he might not have come altogether in vain, marched away from Jerusalem round the southern point of the Dead Sea and conquered Elath, is impossible, because he would never have left his own kingdom in such a defenceless state to the advancing Assyrians. We must therefore place the taking of Elath by Rezin before his march against Jerusalem, though we still leave it undecided how Rezin conducted the war against Ahaz: whether by advancing along the country to the east of the Jordan, defeating the Judaeans there (2Chron 28:5), and then pressing forward to Elath and conquering that city, while Pekah made a simultaneous incursion into Judah from the north and smote Ahaz, so that it was not till after the conquest of Elath that Rezin entered the land from the south, and there joined Pekah for a common attack upon Jerusalem, as Caspari supposes; or whether by advancing into Judah along with Pekah at the very outset, and after he had defeated the army of Ahaz in a great battle, sending a detachment of his own army to Idumaea, to wrest that land from Judah and conquer Elath, while he marched with the rest of his forces in combination with Pekah against Jerusalem.
"Rezin brought Elath to Aram and drove the Jews out of Elath, and Aramaeans came to Elath and dwelt therein to this day." השׁיב does not mean "to lead back" here, but literally to turn, to bring to a person; for Elath had never belonged to Aram before this, but was an Edomitish city, so that even if we were to read אדום for ארם, השׁיב could not mean to bring back. But there is no ground whatever for altering לארם into לאדום (Cler., Mich., Ew., Then., and others), whereas the form ארם is at variance with such an alteration through the assumption of an exchange of r and d, because אדום is never written defective אדם except in Ezek 25:14. There are also no sufficient reasons for altering וארומים into וארומים (Keri); ארומיּם is merely a Syriac form for ארמּים with the dull Syriac u-sound, several examples of which form occur in this very chapter, - e.g., הקּומים for הקּמים 4Kings 16:7, דּוּמשׂק for דּמּשׂק 4Kings 16:10, and אילות for אילת 4Kings 16:6, - whereas אדום, with additions, is only written plene twice in the ancient books, and that in the Chronicles, where the scriptio plena is generally preferred (2Chron 25:14 and 2Chron 28:17), but is always written defective (אדמים). Moreover the statement that "אדומים (Edomites, not the Edomites) came thither," etc., would be very inappropriate, since Edomites certainly lived in this Idumaean city in perfect security, even while it was under Judaean government. And there would be no sense in the expression "the Edomites dwelt there to this day," since the Edomites remained in their own land to the time of the captivity. All this is applicable to Aramaeans alone. As soon as Rezin had conquered this important seaport town, it was a very natural thing to establish an Aramaean colony there, which obtained possession of the trade of the town, and remained there till the time when the annals of the kings were composed (for it is to this that the expression הזּה עד־היּום refers), even after the kingdom of Rezin had long been destroyed by the Assyrians, since Elath and the Aramaeans settled there were not affected by that blow.
(Note: If we only observe that ארומים has not the article, and therefore the words merely indicate the march of an Aramaean colony to Elath, it is evident that אדומים would be unsuitable; for when the יהודים had been driven from the city which the Syrians had conquered, it was certainly not some Edomites but the Edomites who took possession again. Hence Winer, Caspari, and others are quite right in deciding that ארומים is the only correct reading.)
As soon as the Edomites had been released by Rezin from the control of Judah, to which they had been brought back by Amaziah and Uzziah (4Kings 14:7, 4Kings 14:22), they began plundering Judah again (2Chron 28:17); and even the Philistines took possession of several cities in the lowland, to avenge themselves for the humiliation they had sustained at the hand of Uzziah (2Chron 28:18).
Geneva 1599
Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome (c) [him].
(c) For the Lord preserved the city and his people for the sake of his promise made to David.
John Gill
Then Rezin king of Syria, and Pekah son of Remaliah king of Israel, came up to Jerusalem to war,.... To fight with Ahaz, moved to it by the Lord, to chastise Ahaz for his idolatry, 4Kings 15:37.
but could not overcome him; so as to take Jerusalem, and set up another king there, as their scheme was, Is 7:5 though they had both at other times got great advantages over him, and slew many of his people, and carried them captive, see 2Chron 28:5.
John Wesley
Could not overcome - Because God of his own mere grace, undertook his protection, and disappointed the hopes of his enemies.
Robert Jamieson, A. R. Fausset and David Brown
Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem--Notwithstanding their great efforts and military preparations, they failed to take it and, being disappointed, raised the siege and returned home (compare Is 7:1).
16:616:6: ՚ի ժամանակին յայնմիկ. եւ դարձոյց Ռասոն արքայ Ասորւոց զԱյիլաթ յԱսորիս. եւ եհան զՀրեայսն յԱյիլաթայ. եւ եկին Եդոմայեցիք յԱյիլաթ, եւ բնակեցին անդ մինչեւ ցայսօր[3952]։ [3952] Յօրինակին. Եւ դարձոյց Սառոն։ Ոմանք. ԶԱյիաթալ... յԱյիաթալայ։ ՚Ի լուս՛՛. ՚ի վերայ՝ Եդոմայեցիք. նշանակի՝ Ասորիք։
6 Այդ ժամանակ ասորիների Ռասոն արքան Ելաթը վերադարձրեց ասորիներին, իսկ հրեաներին հանեց Ելաթից: Եդոմայեցիները եկան Ելաթ եւ այնտեղ են բնակւում մինչեւ այսօր:
6 Այն ատեն Ասորիներուն Ռասին թագաւորը Ելաթը Ասորիներուն դարձուց եւ Յուդայեանները Ելաթէն վռնտեց ու Ասորիները* Ելաթ եկան ու հոն բնակեցան մինչեւ այսօր։
Ի ժամանակին յայնմիկ դարձոյց Ռասոն արքայ Ասորւոց զԵլաթ յԱսորիս, եւ եհան զՀրեայսն յԵլաթայ, եւ եկին [236]Եդովմայեցիք յԵլաթ եւ բնակեցին անդ մինչեւ ցայսօր:

16:6: ՚ի ժամանակին յայնմիկ. եւ դարձոյց Ռասոն արքայ Ասորւոց զԱյիլաթ յԱսորիս. եւ եհան զՀրեայսն յԱյիլաթայ. եւ եկին Եդոմայեցիք յԱյիլաթ, եւ բնակեցին անդ մինչեւ ցայսօր[3952]։
[3952] Յօրինակին. Եւ դարձոյց Սառոն։ Ոմանք. ԶԱյիաթալ... յԱյիաթալայ։ ՚Ի լուս՛՛. ՚ի վերայ՝ Եդոմայեցիք. նշանակի՝ Ասորիք։
6 Այդ ժամանակ ասորիների Ռասոն արքան Ելաթը վերադարձրեց ասորիներին, իսկ հրեաներին հանեց Ելաթից: Եդոմայեցիները եկան Ելաթ եւ այնտեղ են բնակւում մինչեւ այսօր:
6 Այն ատեն Ասորիներուն Ռասին թագաւորը Ելաթը Ասորիներուն դարձուց եւ Յուդայեանները Ելաթէն վռնտեց ու Ասորիները* Ելաթ եկան ու հոն բնակեցան մինչեւ այսօր։
zohrab-1805▾ eastern-1994▾ western am▾
16:616:6 В то время Рецин, царь Сирийский, возвратил Сирии Елаф и изгнал Иудеев из Елафа; и Идумеяне вступили в Елаф, и живут там до сего дня.
16:6 ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that ἐπέστρεψεν επιστρεφω turn around; return Ραασσων ραασσων monarch; king Συρίας συρια Syria; Siria τὴν ο the Αιλαθ αιλαθ the Συρίᾳ συρια Syria; Siria καὶ και and; even ἐξέβαλεν εκβαλλω expel; cast out τοὺς ο the Ιουδαίους ιουδαιος Judean ἐξ εκ from; out of Αιλαθ αιλαθ and; even Ιδουμαῖοι ιδουμαιος come; go εἰς εις into; for Αιλαθ αιλαθ and; even κατῴκησαν κατοικεω settle ἐκεῖ εκει there ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he
16:6 בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֗יא hˈî הִיא she הֵ֠שִׁיב hēšîv שׁוב return רְצִ֨ין rᵊṣˌîn רְצִין Rezin מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אֲרָ֤ם ʔᵃrˈām אֲרָם Aram אֶת־ ʔeṯ- אֵת [object marker] אֵילַת֙ ʔêlˌaṯ אֵילַת Elath לַֽ lˈa לְ to אֲרָ֔ם ʔᵃrˈām אֲרָם Aram וַ wa וְ and יְנַשֵּׁ֥ל yᵊnaššˌēl נשׁל draw off אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יְהוּדִ֖ים yᵊhûḏˌîm יְהוּדִי Jewish מֵֽ mˈē מִן from אֵילֹ֑ות ʔêlˈôṯ אֵילַת Elath וַֽו *wˈa וְ and אֲדֹמִים֙ארמים *ʔᵃḏōmîm אֲדֹמִי Edomite בָּ֣אוּ bˈāʔû בוא come אֵילַ֔ת ʔêlˈaṯ אֵילַת Elath וַ wa וְ and יֵּ֣שְׁבוּ yyˈēšᵊvû ישׁב sit שָׁ֔ם šˈām שָׁם there עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ פ zzˈeh . f זֶה this
16:6. in tempore illo restituit Rasin rex Syriae Ahilam Syriae et eiecit Iudaeos de Ahilam et Idumei venerunt in Ahilam et habitaverunt ibi usque in diem hancAt that time Rasin, king of Syria, restored Aila to Syria, and drove the men of Juda out of Aila: and the Edomites came into Aila, and dwelt there unto this day.
6. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there, unto this day.
16:6. At that time, Rezin, the king of Syria, restored Elath to Syria, and he expelled the Judeans from Elath. And the Idumeans went into Elath, and they have lived there, even to this day.
16:6. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day.
At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day:

16:6 В то время Рецин, царь Сирийский, возвратил Сирии Елаф и изгнал Иудеев из Елафа; и Идумеяне вступили в Елаф, и живут там до сего дня.
16:6
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
ἐπέστρεψεν επιστρεφω turn around; return
Ραασσων ραασσων monarch; king
Συρίας συρια Syria; Siria
τὴν ο the
Αιλαθ αιλαθ the
Συρίᾳ συρια Syria; Siria
καὶ και and; even
ἐξέβαλεν εκβαλλω expel; cast out
τοὺς ο the
Ιουδαίους ιουδαιος Judean
ἐξ εκ from; out of
Αιλαθ αιλαθ and; even
Ιδουμαῖοι ιδουμαιος come; go
εἰς εις into; for
Αιλαθ αιλαθ and; even
κατῴκησαν κατοικεω settle
ἐκεῖ εκει there
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
16:6
בָּ בְּ in
הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֗יא hˈî הִיא she
הֵ֠שִׁיב hēšîv שׁוב return
רְצִ֨ין rᵊṣˌîn רְצִין Rezin
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אֲרָ֤ם ʔᵃrˈām אֲרָם Aram
אֶת־ ʔeṯ- אֵת [object marker]
אֵילַת֙ ʔêlˌaṯ אֵילַת Elath
לַֽ lˈa לְ to
אֲרָ֔ם ʔᵃrˈām אֲרָם Aram
וַ wa וְ and
יְנַשֵּׁ֥ל yᵊnaššˌēl נשׁל draw off
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יְהוּדִ֖ים yᵊhûḏˌîm יְהוּדִי Jewish
מֵֽ mˈē מִן from
אֵילֹ֑ות ʔêlˈôṯ אֵילַת Elath
וַֽו
*wˈa וְ and
אֲדֹמִים֙ארמים
*ʔᵃḏōmîm אֲדֹמִי Edomite
בָּ֣אוּ bˈāʔû בוא come
אֵילַ֔ת ʔêlˈaṯ אֵילַת Elath
וַ wa וְ and
יֵּ֣שְׁבוּ yyˈēšᵊvû ישׁב sit
שָׁ֔ם šˈām שָׁם there
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ פ zzˈeh . f זֶה this
16:6. in tempore illo restituit Rasin rex Syriae Ahilam Syriae et eiecit Iudaeos de Ahilam et Idumei venerunt in Ahilam et habitaverunt ibi usque in diem hanc
At that time Rasin, king of Syria, restored Aila to Syria, and drove the men of Juda out of Aila: and the Edomites came into Aila, and dwelt there unto this day.
16:6. At that time, Rezin, the king of Syria, restored Elath to Syria, and he expelled the Judeans from Elath. And the Idumeans went into Elath, and they have lived there, even to this day.
16:6. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:6: Recovered Elath to Syria - See the note on Kg2 14:22.
4 Kings (2 Kings) 16:7
Albert Barnes: Notes on the Bible - 1834
16:6: Either during the siege, or on breaking up from before Jeruasalem, Rezin made an expedition to the lied Sea coast, and became master of the city which had belonged to Judaea about 70 years (marginal reference). Most moderns render this verse, "Rezin recovered (or restored) Elath to Edom ... and the Edomites came to Elath." On the resemblance of the words Aram and Edom in the original, see Sa2 8:12 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: recovered: Kg2 14:22; Deu 2:8
Elath: Heb. Eloth, Kg1 9:26; Ch2 26:2
Geneva 1599
At that time Rezin king of Syria recovered (d) Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day.
(d) Which Azariah had taken from the Syrians and fortified, (4Kings 14:22).
John Gill
At that time Rezin king of Syria recovered Elath to Syria,.... A port on the Red sea, that formerly belonged to Edom, taken from them by David, retaken by them when they revolted in Joram's time, and perhaps taken by Amaziah again, since his son Azariah rebuilt it, and restored it to Judah, 4Kings 14:22 and it seems by this that it had been in the hands of the Syrians, who now recovered it; unless instead of Aram, rendered Syrians, we could substitute Edom, which Le Clerc has ventured to do without any authority:
and drave the Jews from Elath; who were in possession of it. This is the first time that the inhabitants of the kingdom of Judah are called Jews, from the name of their original patriarch, and principal tribe; though some think (m) they had this name from the time this tribe went up first against the Canaanites, Judg 1:1, however, it is a mistake of R. Elias Levita (n), that it is never found in the Bible they were called Jews, but from the time the ten tribes were carried captive, and not before; and a greater mistake still it is of Tacitus (o), that they were called Jews or Judaeans, as if they were Idaeans from Mount Ida in Crete, from whence he supposes they came:
and the Syrians came to Elath, and dwelt there unto this day; the marginal reading is Edomites; and so read the Septuagint and Vulgate Latin versions; and Kimchi observes that it is written "Aramim", Syrians, because the king of Syria took it, and by his means the Edomites returned to it, but is read "Edomim", Edomites, because it belonged to the children of Edom; and it is certain the Edomites had come and smitten Judah, 2Chron 28:17.
(m) Polydor. Virgil. de Invent. l. 4. c. 1. (n) Tishbi, p. 143. So David de Pomis Lexic. fol. 83. 4. (o) Hist. l. 5. sect. 2.
Robert Jamieson, A. R. Fausset and David Brown
Rezin . . . recovered Elath--which Azariah had got into his possession (4Kings 14:22).
the Syrians came to Elath, and dwelt there unto this day--The Septuagint version has "the Edomites," which the most judicious commentators and travellers [ROBINSON] prefer.
16:716:7: Եւ առաքեաց Աքազ հրեշտակս առ Թագղ՚աթփաղսար արքայ Ասորեստանեաց եւ ասէ. Ծառա՛յ քո՝ եւ որդի՛ քո եմ ես՝ ե՛լ եւ փրկեա՛ զիս ՚ի ձեռաց արքային Ասորւոց, եւ ՚ի ձեռաց արքային Իսրայէլի յարուցելոց ՚ի վերայ իմ։
7 Աքազը դեսպաններ ուղարկեց Ասորեստանի Թագղաթփաղասար արքային՝ ասելով. «Ես քո ծառան ու քո որդին եմ: Արի՛ եւ փրկի՛ր ինձ ասորիների արքայի ու Իսրայէլի արքայի ձեռքից, որոնք ինձ վրայ են յարձակուել»:
7 Աքազ Ասորեստանի Թագղաթ–Փաղասար թագաւորին դեսպաններ ղրկեց ու ըսաւ. «Ես քու ծառադ ու որդիդ եմ. ելի՛ր ու զիս ազատէ՛ Ասորիներուն թագաւորին ձեռքէն ու Իսրայէլի թագաւորին ձեռքէն, որոնք իմ վրայ ելեր են»։
Եւ առաքեաց Աքազ հրեշտակս առ Թագղաթփաղասար արքայ Ասորեստանեայց եւ ասէ. Ծառայ քո եւ որդի քո եմ ես, ել եւ փրկեա զիս ի ձեռաց արքային Ասորւոց եւ ի ձեռաց արքային Իսրայելի` յարուցելոց ի վերայ իմ:

16:7: Եւ առաքեաց Աքազ հրեշտակս առ Թագղ՚աթփաղսար արքայ Ասորեստանեաց եւ ասէ. Ծառա՛յ քո՝ եւ որդի՛ քո եմ ես՝ ե՛լ եւ փրկեա՛ զիս ՚ի ձեռաց արքային Ասորւոց, եւ ՚ի ձեռաց արքային Իսրայէլի յարուցելոց ՚ի վերայ իմ։
7 Աքազը դեսպաններ ուղարկեց Ասորեստանի Թագղաթփաղասար արքային՝ ասելով. «Ես քո ծառան ու քո որդին եմ: Արի՛ եւ փրկի՛ր ինձ ասորիների արքայի ու Իսրայէլի արքայի ձեռքից, որոնք ինձ վրայ են յարձակուել»:
7 Աքազ Ասորեստանի Թագղաթ–Փաղասար թագաւորին դեսպաններ ղրկեց ու ըսաւ. «Ես քու ծառադ ու որդիդ եմ. ելի՛ր ու զիս ազատէ՛ Ասորիներուն թագաւորին ձեռքէն ու Իսրայէլի թագաւորին ձեռքէն, որոնք իմ վրայ ելեր են»։
zohrab-1805▾ eastern-1994▾ western am▾
16:716:7 И послал Ахаз послов к Феглаффелласару, царю Ассирийскому, сказать: раб твой и сын твой я; приди и защити меня от руки царя Сирийского и от руки царя Израильского, восставших на меня.
16:7 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Αχαζ αχαζ Achaz; Akhaz ἀγγέλους αγγελος messenger πρὸς προς to; toward Θαγλαθφελλασαρ θαγλαθφελλασαρ monarch; king Ἀσσυρίων ασσυριος tell; declare δοῦλός δουλος subject σου σου of you; your καὶ και and; even υἱός υιος son σου σου of you; your ἐγώ εγω I ἀνάβηθι αναβαινω step up; ascend καὶ και and; even σῶσόν σωζω save με με me ἐκ εκ from; out of χειρὸς χειρ hand βασιλέως βασιλευς monarch; king Συρίας συρια Syria; Siria καὶ και and; even ἐκ εκ from; out of χειρὸς χειρ hand βασιλέως βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel τῶν ο the ἐπανισταμένων επανιστημι challenge ἐπ᾿ επι in; on ἐμέ εμε me
16:7 וַ wa וְ and יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send אָחָ֜ז ʔāḥˈāz אָחָז Ahaz מַלְאָכִ֗ים malʔāḵˈîm מַלְאָךְ messenger אֶל־ ʔel- אֶל to תִּ֠גְלַת פְּלֶ֤סֶר tiḡlaṯ pᵊlˈeser תִּגְלַת פִּלְאֶסֶר Tiglath-Pileser מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say עַבְדְּךָ֥ ʕavdᵊḵˌā עֶבֶד servant וּ û וְ and בִנְךָ֖ vinᵊḵˌā בֵּן son אָ֑נִי ʔˈānî אֲנִי i עֲלֵ֨ה ʕᵃlˌē עלה ascend וְ wᵊ וְ and הֹושִׁעֵ֜נִי hôšiʕˈēnî ישׁע help מִ mi מִן from כַּ֣ף kkˈaf כַּף palm מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אֲרָ֗ם ʔᵃrˈām אֲרָם Aram וּ û וְ and מִ mi מִן from כַּף֙ kkˌaf כַּף palm מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הַ ha הַ the קֹּומִ֖ים qqômˌîm קום arise עָלָֽי׃ ʕālˈāy עַל upon
16:7. misit autem Ahaz nuntios ad Theglathfalassar regem Assyriorum dicens servus tuus et filius tuus ego sum ascende et salvum me fac de manu regis Syriae et de manu regis Israhel qui consurrexerunt adversum meAnd Achaz sent messengers to Theglathphalasar, king of the Assyrians, saying: I am thy servant, and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, who are risen up together against me.
7. So Ahaz sent messengers to Tiglath-pileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me.
16:7. Then Ahaz sent messengers to Tiglath-pileser, the king of the Assyrians, saying: “I am your servant, and I am your son. Ascend and accomplish my salvation from the hand of the king of Syria, and from the hand of the king of Israel, who have risen up together against me.”
16:7. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I [am] thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me.
So Ahaz sent messengers to Tiglath- pileser king of Assyria, saying, I [am] thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me:

16:7 И послал Ахаз послов к Феглаффелласару, царю Ассирийскому, сказать: раб твой и сын твой я; приди и защити меня от руки царя Сирийского и от руки царя Израильского, восставших на меня.
16:7
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Αχαζ αχαζ Achaz; Akhaz
ἀγγέλους αγγελος messenger
πρὸς προς to; toward
Θαγλαθφελλασαρ θαγλαθφελλασαρ monarch; king
Ἀσσυρίων ασσυριος tell; declare
δοῦλός δουλος subject
σου σου of you; your
καὶ και and; even
υἱός υιος son
σου σου of you; your
ἐγώ εγω I
ἀνάβηθι αναβαινω step up; ascend
καὶ και and; even
σῶσόν σωζω save
με με me
ἐκ εκ from; out of
χειρὸς χειρ hand
βασιλέως βασιλευς monarch; king
Συρίας συρια Syria; Siria
καὶ και and; even
ἐκ εκ from; out of
χειρὸς χειρ hand
βασιλέως βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
τῶν ο the
ἐπανισταμένων επανιστημι challenge
ἐπ᾿ επι in; on
ἐμέ εμε me
16:7
וַ wa וְ and
יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send
אָחָ֜ז ʔāḥˈāz אָחָז Ahaz
מַלְאָכִ֗ים malʔāḵˈîm מַלְאָךְ messenger
אֶל־ ʔel- אֶל to
תִּ֠גְלַת פְּלֶ֤סֶר tiḡlaṯ pᵊlˈeser תִּגְלַת פִּלְאֶסֶר Tiglath-Pileser
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
עַבְדְּךָ֥ ʕavdᵊḵˌā עֶבֶד servant
וּ û וְ and
בִנְךָ֖ vinᵊḵˌā בֵּן son
אָ֑נִי ʔˈānî אֲנִי i
עֲלֵ֨ה ʕᵃlˌē עלה ascend
וְ wᵊ וְ and
הֹושִׁעֵ֜נִי hôšiʕˈēnî ישׁע help
מִ mi מִן from
כַּ֣ף kkˈaf כַּף palm
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אֲרָ֗ם ʔᵃrˈām אֲרָם Aram
וּ û וְ and
מִ mi מִן from
כַּף֙ kkˌaf כַּף palm
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הַ ha הַ the
קֹּומִ֖ים qqômˌîm קום arise
עָלָֽי׃ ʕālˈāy עַל upon
16:7. misit autem Ahaz nuntios ad Theglathfalassar regem Assyriorum dicens servus tuus et filius tuus ego sum ascende et salvum me fac de manu regis Syriae et de manu regis Israhel qui consurrexerunt adversum me
And Achaz sent messengers to Theglathphalasar, king of the Assyrians, saying: I am thy servant, and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, who are risen up together against me.
16:7. Then Ahaz sent messengers to Tiglath-pileser, the king of the Assyrians, saying: “I am your servant, and I am your son. Ascend and accomplish my salvation from the hand of the king of Syria, and from the hand of the king of Israel, who have risen up together against me.”
16:7. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I [am] thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me.
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
16:7: I am thy servant and thy son - I will obey thee in all, and become tributary to thee; only help me against Syria and Israel.
4 Kings (2 Kings) 16:9
Albert Barnes: Notes on the Bible - 1834
16:7: Ahaz was threatened on all sides, on the north by Rezin and Pekah; on the southeast by Edom Ch2 28:17; and on the southwest by the Philistines Ch2 28:18. To these external dangers was added the still greater peril of disaffection at home. A large party in Judah was "weary" of the house of David Isa 7:13, ready to join the confederacy Isa 8:6, Isa 8:12, and to accept for king "the son of Tabeal." Ahaz saw no hope of safety unless he could obtain a powerful protector; and, Egypt being particularly weak at this time, he turned to Assyria.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: Tiglathpileser: Heb. Tilgath-pileser, Kg2 15:29; Ch1 5:26; Ch2 28:20, Tilgath-pilneser
I am thy servant: Kg1 20:4, Kg1 20:32, Kg1 20:33
and save: Psa 146:3-5; Jer 17:5; Lam 4:17; Hos 14:3
Carl Friedrich Keil and Franz Delitzsch

In this distress Ahaz turned to Tiglath-pileser, without regarding either the word of Isaiah in 4Kings 7:4., which promised salvation, or the prophet's warning against an alliance with Assyria, and by sending the gold and silver which were found in the treasures of the temple and palace, purchased his assistance against Rezin and Pekah. Whether this occurred immediately after the invasion of the land by the allied kings, or not till after they had defeated the Judaean army and advanced against Jerusalem, it is impossible to discover either from this verse or from 2Chron 28:16; but probably it was after the first great victory gained by the foe, with which Isa 7 and 8 agree. - On קומים for קמים see Ewald, 151, b.
Geneva 1599
So Ahaz sent (e) messengers to Tiglathpileser king of Assyria, saying, I [am] thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me.
(e) Contrary to the admonition of the prophet Isaiah, (Is 7:4).
John Gill
So Ahaz sent messengers to Tiglathpileser king of Assyria,.... Of whom see 4Kings 15:29.
saying, I am thy servant, and thy son; signifying, that he would be his vassal, and become tributary to him, and serve him as a servant to his master, or a son his father, on condition he would come to his assistance, and so he became his servant; hence his son Hezekiah is said to rebel against the king of Assyria, 4Kings 18:1.
come up and save me out of the hand of the king of Syria, and out of the hand of the king off Israel, which rise up against me; which assistance he had no reason to call in, since the Lord had promised him deliverance from both those kings, and gave him a sign of it, Is 7:4.
John Wesley
Sent messengers, &c. - But was it because there was no God in Israel, that he sent to the Assyrian for help? The sin itself was its own punishment; for tho' it served his present turn, yet he made but an ill bargain, seeing he not only impoverished himself, but enslaved both himself and his people.
Robert Jamieson, A. R. Fausset and David Brown
So Ahaz sent messengers to Tiglath-pileser--In spite of the assurance given him by Isaiah by two signs, the one immediate, the other remote (Is 7:14; Is 8:4), that the confederate kings would not prevail against him, Ahaz sought aid from the Assyrian monarch, to purchase which he sent the treasures of the palace and temple. Tiglath-pileser marched against Damascus, slew Rezin the king, and carried the people of Damascus into captivity to Kir, which is thought to have been the city Karine (now Kerend), in Media.
16:816:8: Եւ ա՛ռ Աքազ զարծաթ եւ զոսկի զգտեալս ՚ի գանձ տան Տեառն՝ եւ ՚ի տան թագաւորին, եւ առաքեաց արքային Ասորեստանեաց պատարագս։
8 Աքազը Տիրոջ տանն ու թագաւորի տան գանձարանում գտնուող արծաթն ու ոսկին առաւ եւ ուղարկեց Ասորեստանի արքային որպէս պարգեւ:
8 Աքազ Տէրոջը տանը մէջ ու թագաւորին տանը գանձերուն մէջ գտնուած արծաթն ու ոսկին առաւ եւ Ասորեստանի թագաւորին ընծայ ղրկեց։
Եւ ա՛ռ Աքազ զարծաթ եւ զոսկի զգտեալս ի տան Տեառն եւ ի գանձս տան թագաւորին, եւ առաքեաց արքային Ասորեստանեայց պատարագս:

16:8: Եւ ա՛ռ Աքազ զարծաթ եւ զոսկի զգտեալս ՚ի գանձ տան Տեառն՝ եւ ՚ի տան թագաւորին, եւ առաքեաց արքային Ասորեստանեաց պատարագս։
8 Աքազը Տիրոջ տանն ու թագաւորի տան գանձարանում գտնուող արծաթն ու ոսկին առաւ եւ ուղարկեց Ասորեստանի արքային որպէս պարգեւ:
8 Աքազ Տէրոջը տանը մէջ ու թագաւորին տանը գանձերուն մէջ գտնուած արծաթն ու ոսկին առաւ եւ Ասորեստանի թագաւորին ընծայ ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
16:816:8 И взял Ахаз серебро и золото, какое нашлось в доме Господнем и в сокровищницах дома царского, и послал царю Ассирийскому в дар.
16:8 καὶ και and; even ἔλαβεν λαμβανω take; get Αχαζ αχαζ Achaz; Akhaz τὸ ο the ἀργύριον αργυριον silver piece; money καὶ και and; even τὸ ο the χρυσίον χρυσιον gold piece; gold leaf τὸ ο the εὑρεθὲν ευρισκω find ἐν εν in θησαυροῖς θησαυρος treasure οἴκου οικος home; household κυρίου κυριος lord; master καὶ και and; even οἴκου οικος home; household τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even ἀπέστειλεν αποστελλω send off / away τῷ ο the βασιλεῖ βασιλευς monarch; king δῶρα δωρον present
16:8 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take אָחָ֜ז ʔāḥˈāz אָחָז Ahaz אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּ֣סֶף kkˈesef כֶּסֶף silver וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the זָּהָ֗ב zzāhˈāv זָהָב gold הַ ha הַ the נִּמְצָא֙ nnimṣˌā מצא find בֵּ֣ית bˈêṯ בַּיִת house יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and בְ vᵊ בְּ in אֹֽצְרֹ֖ות ʔˈōṣᵊrˌôṯ אֹוצָר supply בֵּ֣ית bˈêṯ בַּיִת house הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send לְ lᵊ לְ to מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur שֹֽׁחַד׃ šˈōḥaḏ שֹׁחַד present
16:8. et cum collegisset argentum et aurum quod invenire potuit in domo Domini et in thesauris regis misit regi Assyriorum muneraAnd when he had gathered together the silver and gold that could be found in the house of the Lord, and in the king's treasures, he sent it for a present to the king of the Assyrians.
8. And Ahaz took the silver and gold that was found in the house of the LORD, and in the treasures of the king’s house, and sent it for a present to the king of Assyria.
16:8. And when he had collected the silver and the gold that could be found in the house of the Lord, and in the treasuries of the king, he sent it as a gift to the king of the Assyrians.
16:8. And Ahaz took the silver and gold that was found in the house of the LORD, and in the treasures of the king’s house, and sent [it for] a present to the king of Assyria.
And Ahaz took the silver and gold that was found in the house of the LORD, and in the treasures of the king' s house, and sent [it for] a present to the king of Assyria:

16:8 И взял Ахаз серебро и золото, какое нашлось в доме Господнем и в сокровищницах дома царского, и послал царю Ассирийскому в дар.
16:8
καὶ και and; even
ἔλαβεν λαμβανω take; get
Αχαζ αχαζ Achaz; Akhaz
τὸ ο the
ἀργύριον αργυριον silver piece; money
καὶ και and; even
τὸ ο the
χρυσίον χρυσιον gold piece; gold leaf
τὸ ο the
εὑρεθὲν ευρισκω find
ἐν εν in
θησαυροῖς θησαυρος treasure
οἴκου οικος home; household
κυρίου κυριος lord; master
καὶ και and; even
οἴκου οικος home; household
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
τῷ ο the
βασιλεῖ βασιλευς monarch; king
δῶρα δωρον present
16:8
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
אָחָ֜ז ʔāḥˈāz אָחָז Ahaz
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֶּ֣סֶף kkˈesef כֶּסֶף silver
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
זָּהָ֗ב zzāhˈāv זָהָב gold
הַ ha הַ the
נִּמְצָא֙ nnimṣˌā מצא find
בֵּ֣ית bˈêṯ בַּיִת house
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
בְ vᵊ בְּ in
אֹֽצְרֹ֖ות ʔˈōṣᵊrˌôṯ אֹוצָר supply
בֵּ֣ית bˈêṯ בַּיִת house
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send
לְ lᵊ לְ to
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur
שֹֽׁחַד׃ šˈōḥaḏ שֹׁחַד present
16:8. et cum collegisset argentum et aurum quod invenire potuit in domo Domini et in thesauris regis misit regi Assyriorum munera
And when he had gathered together the silver and gold that could be found in the house of the Lord, and in the king's treasures, he sent it for a present to the king of the Assyrians.
16:8. And when he had collected the silver and the gold that could be found in the house of the Lord, and in the treasuries of the king, he sent it as a gift to the king of the Assyrians.
16:8. And Ahaz took the silver and gold that was found in the house of the LORD, and in the treasures of the king’s house, and sent [it for] a present to the king of Assyria.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:8: Compare the marginal reference and Kg1 15:18. Political necessity was always held to justify the devotion of the temple treasure to secular purposes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: the silver: Kg2 16:17, Kg2 16:18, Kg2 12:17, Kg2 12:18, Kg2 18:15, Kg2 18:16; Ch2 16:2, Ch2 28:20, Ch2 28:21
to the king: Psa 7:15, Psa 7:16; Isa 7:17, Isa 8:7, Isa 8:8
Geneva 1599
And Ahaz took the silver and gold that was found in the (f) house of the LORD, and in the treasures of the king's house, and sent [it for] a present to the king of Assyria.
(f) Thus he did not spare the temple of God from being spoiled to gain help from men and would not once lift his heart to God to desire his help or hear his prophet's counsel.
John Gill
And Ahaz took the silver and gold that was found in the house of the Lord,.... Which Uzziah and Jotham had put there; for all that was found there in the times of Amaziah was taken away by Jehoash king of Israel, 4Kings 14:14.
and in the treasures of the king's house; whatever gold and silver he had of his own:
and sent it for a present to the king of Assyria; to obtain his help and assistance.
16:916:9: Եւ լուաւ նմա արքայն Ասորեստանեաց. եւ ել արքայն Ասորեստանեաց ՚ի Դամասկոս եւ ա՛ռ զնա, եւ վարեաց զնա ՚ի գերութիւն ՚ի Կիւրէն. եւ զՌասոն սպան։
9 Ասորեստանի արքան անսաց նրան, ելաւ Դամասկոսի դէմ ու գրաւեց այն, բնակիչներին գերեվարեց Կիւրէն, իսկ Ռասոնին սպանեց:
9 Ասորեստանի թագաւորը անոր մտիկ ըրաւ եւ Ասորեստանի թագաւորը Դամասկոսի վրայ գնաց ու զանիկա առաւ եւ անոր բնակիչները Կիր գերի տարաւ ու Ռասինը մեռցուց։
Եւ լուաւ նմա արքայն Ասորեստանեայց, եւ ել արքայն Ասորեստանեայց ի Դամասկոս եւ առ զնա, եւ վարեաց զնա ի գերութիւն ի Կիւրէն, եւ զՌասոն սպան:

16:9: Եւ լուաւ նմա արքայն Ասորեստանեաց. եւ ել արքայն Ասորեստանեաց ՚ի Դամասկոս եւ ա՛ռ զնա, եւ վարեաց զնա ՚ի գերութիւն ՚ի Կիւրէն. եւ զՌասոն սպան։
9 Ասորեստանի արքան անսաց նրան, ելաւ Դամասկոսի դէմ ու գրաւեց այն, բնակիչներին գերեվարեց Կիւրէն, իսկ Ռասոնին սպանեց:
9 Ասորեստանի թագաւորը անոր մտիկ ըրաւ եւ Ասորեստանի թագաւորը Դամասկոսի վրայ գնաց ու զանիկա առաւ եւ անոր բնակիչները Կիր գերի տարաւ ու Ռասինը մեռցուց։
zohrab-1805▾ eastern-1994▾ western am▾
16:916:9 И послушал его царь Ассирийский; и пошел царь Ассирийский в Дамаск, и взял его, и переселил жителей его в Кир, а Рецина умертвил.
16:9 καὶ και and; even ἤκουσεν ακουω hear αὐτοῦ αυτος he; him βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος and; even ἀνέβη αναβαινω step up; ascend βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος into; for Δαμασκὸν δαμασκος Damaskos; Thamaskos καὶ και and; even συνέλαβεν συλλαμβανω take hold of; conceive αὐτὴν αυτος he; him καὶ και and; even ἀπῴκισεν αποικιζω he; him καὶ και and; even τὸν ο the Ραασσων ραασσων put to death
16:9 וַ wa וְ and יִּשְׁמַ֤ע yyišmˈaʕ שׁמע hear אֵלָיו֙ ʔēlāʸw אֶל to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur וַ wa וְ and יַּעַל֩ yyaʕˌal עלה ascend מֶ֨לֶךְ mˌeleḵ מֶלֶךְ king אַשּׁ֤וּר ʔaššˈûr אַשּׁוּר Asshur אֶל־ ʔel- אֶל to דַּמֶּ֨שֶׂק֙ dammˈeśeq דַּמֶּשֶׂק Damascus וַֽ wˈa וְ and יִּתְפְּשֶׂ֔הָ yyiṯpᵊśˈehā תפשׂ seize וַ wa וְ and יַּגְלֶ֖הָ yyaḡlˌehā גלה uncover קִ֑ירָה qˈîrā קִיר Kir וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] רְצִ֖ין rᵊṣˌîn רְצִין Rezin הֵמִֽית׃ hēmˈîṯ מות die
16:9. qui et adquievit voluntati eius ascendit enim rex Assyriorum in Damascum et vastavit eam et transtulit habitatores eius Cyrenen Rasin autem interfecitAnd he agreed to his desire: for the king of the Assyrians went up against Damascus, and laid it waste: and he carried away the inhabitants thereof to Cyrene; but Rasin he slew.
9. And the king of Assyria hearkened unto him: and the king of Assyria went up against Damascus, and took it, and carried the it captive to Kir, and slew Rezin.
16:9. And he agreed to his will. For the king of the Assyrians ascended against Damascus, and he laid waste to it. And he carried away its inhabitants to Cyrene. But Rezin he killed.
16:9. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried [the people of] it captive to Kir, and slew Rezin.
And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried [the people of] it captive to Kir, and slew Rezin:

16:9 И послушал его царь Ассирийский; и пошел царь Ассирийский в Дамаск, и взял его, и переселил жителей его в Кир, а Рецина умертвил.
16:9
καὶ και and; even
ἤκουσεν ακουω hear
αὐτοῦ αυτος he; him
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος and; even
ἀνέβη αναβαινω step up; ascend
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος into; for
Δαμασκὸν δαμασκος Damaskos; Thamaskos
καὶ και and; even
συνέλαβεν συλλαμβανω take hold of; conceive
αὐτὴν αυτος he; him
καὶ και and; even
ἀπῴκισεν αποικιζω he; him
καὶ και and; even
τὸν ο the
Ραασσων ραασσων put to death
16:9
וַ wa וְ and
יִּשְׁמַ֤ע yyišmˈaʕ שׁמע hear
אֵלָיו֙ ʔēlāʸw אֶל to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
וַ wa וְ and
יַּעַל֩ yyaʕˌal עלה ascend
מֶ֨לֶךְ mˌeleḵ מֶלֶךְ king
אַשּׁ֤וּר ʔaššˈûr אַשּׁוּר Asshur
אֶל־ ʔel- אֶל to
דַּמֶּ֨שֶׂק֙ dammˈeśeq דַּמֶּשֶׂק Damascus
וַֽ wˈa וְ and
יִּתְפְּשֶׂ֔הָ yyiṯpᵊśˈehā תפשׂ seize
וַ wa וְ and
יַּגְלֶ֖הָ yyaḡlˌehā גלה uncover
קִ֑ירָה qˈîrā קִיר Kir
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
רְצִ֖ין rᵊṣˌîn רְצִין Rezin
הֵמִֽית׃ hēmˈîṯ מות die
16:9. qui et adquievit voluntati eius ascendit enim rex Assyriorum in Damascum et vastavit eam et transtulit habitatores eius Cyrenen Rasin autem interfecit
And he agreed to his desire: for the king of the Assyrians went up against Damascus, and laid it waste: and he carried away the inhabitants thereof to Cyrene; but Rasin he slew.
16:9. And he agreed to his will. For the king of the Assyrians ascended against Damascus, and he laid waste to it. And he carried away its inhabitants to Cyrene. But Rezin he killed.
16:9. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried [the people of] it captive to Kir, and slew Rezin.
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
16:9: The king of Assyria hearkened unto him - It is said, Ch2 28:20, that Tilgath-pilneser distressed him, but strengthened him not.
Though he came against the Syrians, and took Damascus, and slew Rezin, yet he did not help Ahaz against the Philistines, nor did he lend him any forces to assist against Israel; and he distressed him by taking the royal treasures, and the treasures of the temple, and did him little service for so great a sacrifice. He helped him a little, but distressed him on the whole.
It appears that, about this time, Pekah king of Israel nearly ruined Judea: it is said, Ch2 28:6, that he slew one hundred thousand valiant men in one day; and that he carried away captive to Samaria two hundred thousand women and children, and much spoil; but, at the instance of the prophet Oded, these were all sent back, fed and clothed, Ch2 28:8-16.
4 Kings (2 Kings) 16:10
Albert Barnes: Notes on the Bible - 1834
16:9: The submission of Judah, which Ahaz proffered, would be of the utmost importance in connection with any projects that might be entertained of Egyptian conquests. Naturally, Damascus was the first object of attack. It was the head of the confederacy, and it lay nearest to an army descending upon Lower Syria, as all Asiatic armies would descend, from the north. It appears from an inscription of Tiglath-pileser's, that Rezin met him in the field, was defeated, and slain. An attack upon Pekah followed. Now probably it was that the entire trans-Jordanic region was overrun: and that the Reubenites, the Gadites, and the half-tribe of Manasseh, were carried into captivity Ch1 5:26. Megiddo and Dor appear also to have been occupied, and the Arabs of the south chastised. Tiglathpileser then returned to Damascus, where a son of Rezin had assumed the crown; he besieged and took the city, and punished Rezin's son with death. Tiglath-pileser appears by one of his inscriptions to have held a court at Damascus, to which it is probable that the tributary kings of the neighborhood were summoned to pay their tributes and do homage for their kingdoms. Among the tributes brought to him at this time, those of Judaea, Edom, Ammon, Moab, Gaza, Ascalon, and Tyre, are mentioned.
Kir - Kir is mentioned by Amos Amo 9:7 as the country from which the Syrians came. It is joined by Isaiah Isa 22:6 with Elam or Elymais. Its position can only be conjectured. Perhaps the word designates a region adjoining Elymais, in the extreme southeastern limits of Assyria.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: am 3264, bc 740
went up: Ch2 28:5, Foretold, Amo 1:3-5
Damascus: Heb. Dammesek
Kir: Josephus informs us that this place was in Upper Media; and it is clear that it must be understood of some city or country in the dominions of the king of Assyria. It is highly probable that it was the country on the banks of the river Κυρος, Cyrus, or Kyrus, now called Kur, or Kura; and we find cities called Cyropolis, Cyrena, and Carine, mentioned by writers as lying in these parts, and a part of Media, called Syromedia, as it is thought, from the Syrians who were carried captive thither. Isa 22:6; Amo 9:7
slew Rezin: Isa 7:16, Isa 9:11
Carl Friedrich Keil and Franz Delitzsch

Tiglath-pileser then marched against Damascus, took the city, slew Rezin, and led the inhabitants away to Kir, as Amos had prophesied (Amos 1:3-5). קיר, Kir, from which, according to Amos 9:7, the Aramaeans had emigrated to Syria, is no doubt a district by the river Kur (Κῦρος, Κύῤῥος), which taking its rise in Armenia, unites with the Araxes and flows into the Caspian Sea, although from the length of the river Kur it is impossible to define precisely the locality in which they were placed; and the statement of Josephus (Ant. ix. 13, 3), that the Damascenes were transported εἰς τὴν ἄνω Μηδίαν, is somewhat indefinite, and moreover has hardly been derived from early historical sources (see M. v. Niebuhr, Gesch. Assurs, p. 158). Nothing is said here concerning Tiglath-pileser's invasion of the kingdom of Israel, because this has already been mentioned at 4Kings 15:29 in the history of Pekah.
John Gill
And the king of Assyria hearkened unto him,.... Complied with his request:
for the king of Syria went up against Damascus, and took it; the metropolis of the kingdom of Syria, and so made a powerful diversion in favour of the king of Judah:
and carried the people of it captive to Kir; not Cyrene, as the Vulgate Latin version, a country belonging to Egypt, which the king of Assyria had no power over; but a place in upper Media, as Josephus (p) relates, which belonged to the Assyrian king; see Is 22:6, compared with 4Kings 21:2, of this captivity Amos had prophesied some time before, Amos 1:5.
and slew Rezin; the king of Syria, which also was foretold in the same prophecy.
(p) Antiqu. l. 9. c. 12. sect. 3.
16:1016:10: Եւ չոգաւ արքայ Աքազ ընդ առաջ Թագղ՚աթփաղսարայ արքային Ասորեստանեաց ՚ի Դամասկոս. եւ տեսեալ զսեղանն որ ՚ի Դամասկոս, եւ առաքեաց արքայ Աքազ առ Ուրիա քահանայ զնմանութիւն սեղանոյն, եւ զձեւ նորա. ըստ ամենայն գործուածոյն նորա[3953]։ [3953] Ոմանք. Եւ ետես զսեղանն որ ՚ի։
10 Աքազ արքան գնաց Դամասկոս, Ասորեստանի Թագղաթփաղասար արքային հանդիպելու: Նա տեսաւ Դամասկոսում եղած զոհասեղանը, այդ զոհասեղանի օրինակն ու ձեւերը բոլոր մանրամասներով ուղարկեց Ուրիա քահանային:
10 Աքազ թագաւորը Ասորեստանի Թագղաթ–Փաղասար թագաւորը դիմաւորելու համար Դամասկոս գնաց ու Դամասկոսի մէջ եղած սեղանը տեսաւ։ Աքազ թագաւորը այն սեղանին օրինակն ու ձեւը՝ անոր բոլոր շինուածքին համեմատ Ուրիա քահանային ղրկեց։
Եւ չոգաւ արքայ Աքազ ընդ առաջ Թագղաթփաղասարայ արքային Ասորեստանեայց ի Դամասկոս, եւ ետես զսեղանն որ ի Դամասկոս, եւ առաքեաց արքայ Աքազ առ Ուրիա քահանայ զնմանութիւն սեղանոյն եւ զձեւ նորա` ըստ ամենայն գործուածոյն նորա:

16:10: Եւ չոգաւ արքայ Աքազ ընդ առաջ Թագղ՚աթփաղսարայ արքային Ասորեստանեաց ՚ի Դամասկոս. եւ տեսեալ զսեղանն որ ՚ի Դամասկոս, եւ առաքեաց արքայ Աքազ առ Ուրիա քահանայ զնմանութիւն սեղանոյն, եւ զձեւ նորա. ըստ ամենայն գործուածոյն նորա[3953]։
[3953] Ոմանք. Եւ ետես զսեղանն որ ՚ի։
10 Աքազ արքան գնաց Դամասկոս, Ասորեստանի Թագղաթփաղասար արքային հանդիպելու: Նա տեսաւ Դամասկոսում եղած զոհասեղանը, այդ զոհասեղանի օրինակն ու ձեւերը բոլոր մանրամասներով ուղարկեց Ուրիա քահանային:
10 Աքազ թագաւորը Ասորեստանի Թագղաթ–Փաղասար թագաւորը դիմաւորելու համար Դամասկոս գնաց ու Դամասկոսի մէջ եղած սեղանը տեսաւ։ Աքազ թագաւորը այն սեղանին օրինակն ու ձեւը՝ անոր բոլոր շինուածքին համեմատ Ուրիա քահանային ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
16:1016:10 И пошел царь Ахаз навстречу Феглаффелласару, царю Ассирийскому, в Дамаск, и увидел жертвенник, который в Дамаске, и послал царь Ахаз к Урии священнику изображение жертвенника и чертеж всего устройства его.
16:10 καὶ και and; even ἐπορεύθη πορευομαι travel; go βασιλεὺς βασιλευς monarch; king Αχαζ αχαζ Achaz; Akhaz εἰς εις into; for ἀπαντὴν απαντη the Θαγλαθφελλασαρ θαγλαθφελλασαρ monarch; king Ἀσσυρίων ασσυριος into; for Δαμασκόν δαμασκος Damaskos; Thamaskos καὶ και and; even εἶδεν οραω view; see τὸ ο the θυσιαστήριον θυσιαστηριον altar ἐν εν in Δαμασκῷ δαμασκος Damaskos; Thamaskos καὶ και and; even ἀπέστειλεν αποστελλω send off / away ὁ ο the βασιλεὺς βασιλευς monarch; king Αχαζ αχαζ Achaz; Akhaz πρὸς προς to; toward Ουριαν ουριας Ourias; Urias τὸν ο the ἱερέα ιερευς priest τὸ ο the ὁμοίωμα ομοιωμα likeness τοῦ ο the θυσιαστηρίου θυσιαστηριον altar καὶ και and; even τὸν ο the ῥυθμὸν ρυθμος he; him εἰς εις into; for πᾶσαν πας all; every ποίησιν ποιησις doing αὐτοῦ αυτος he; him
16:10 וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king אָחָ֡ז ʔāḥˈāz אָחָז Ahaz לִ֠ li לְ to קְרַאת qᵊraṯ קרא encounter תִּגְלַ֨ת פִּלְאֶ֤סֶר tiḡlˌaṯ pilʔˈeser תִּגְלַת פִּלְאֶסֶר Tiglath-Pileser מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur דּוּמֶּ֔שֶׂק dûmmˈeśeq דּוּמֶּשֶׂק Damascus וַ wa וְ and יַּ֥רְא yyˌar ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in דַמָּ֑שֶׂק ḏammˈāśeq דַּמֶּשֶׂק Damascus וַ wa וְ and יִּשְׁלַח֩ yyišlˌaḥ שׁלח send הַ ha הַ the מֶּ֨לֶךְ mmˌeleḵ מֶלֶךְ king אָחָ֜ז ʔāḥˈāz אָחָז Ahaz אֶל־ ʔel- אֶל to אוּרִיָּ֣ה ʔûriyyˈā אוּרִיָּה Uriah הַ ha הַ the כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] דְּמ֧וּת dᵊmˈûṯ דְּמוּת likeness הַ ha הַ the מִּזְבֵּ֛חַ mmizbˈēₐḥ מִזְבֵּחַ altar וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] תַּבְנִיתֹ֖ו tavnîṯˌô תַּבְנִית model לְ lᵊ לְ to כָֽל־ ḵˈol- כֹּל whole מַעֲשֵֽׂהוּ׃ maʕᵃśˈēhû מַעֲשֶׂה deed
16:10. perrexitque rex Ahaz in occursum Theglathfalassar regis Assyriorum in Damascum cumque vidisset altare Damasci misit rex Ahaz ad Uriam sacerdotem exemplar eius et similitudinem iuxta omne opus eiusAnd king Achaz went to Damascus to meet Theglathphalasar, king of the Assyrians, and when he had seen the altar of Damascus, king Achaz sent to Urias, the priest, a pattern of it, and its likeness, according to all the work thereof.
10. And king Ahaz went to Damascus to meet Tiglath-pileser king of Assyria, and saw the altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof.
16:10. And king Ahaz traveled to Damascus to meet Tiglath-pileser, the king of the Assyrians. And when he had seen the altar of Damascus, king Ahaz sent to Uriah, the priest, its pattern and likeness, according to all of its work.
16:10. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that [was] at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof.
And king Ahaz went to Damascus to meet Tiglath- pileser king of Assyria, and saw an altar that [was] at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof:

16:10 И пошел царь Ахаз навстречу Феглаффелласару, царю Ассирийскому, в Дамаск, и увидел жертвенник, который в Дамаске, и послал царь Ахаз к Урии священнику изображение жертвенника и чертеж всего устройства его.
16:10
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
βασιλεὺς βασιλευς monarch; king
Αχαζ αχαζ Achaz; Akhaz
εἰς εις into; for
ἀπαντὴν απαντη the
Θαγλαθφελλασαρ θαγλαθφελλασαρ monarch; king
Ἀσσυρίων ασσυριος into; for
Δαμασκόν δαμασκος Damaskos; Thamaskos
καὶ και and; even
εἶδεν οραω view; see
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
ἐν εν in
Δαμασκῷ δαμασκος Damaskos; Thamaskos
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ο the
βασιλεὺς βασιλευς monarch; king
Αχαζ αχαζ Achaz; Akhaz
πρὸς προς to; toward
Ουριαν ουριας Ourias; Urias
τὸν ο the
ἱερέα ιερευς priest
τὸ ο the
ὁμοίωμα ομοιωμα likeness
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
καὶ και and; even
τὸν ο the
ῥυθμὸν ρυθμος he; him
εἰς εις into; for
πᾶσαν πας all; every
ποίησιν ποιησις doing
αὐτοῦ αυτος he; him
16:10
וַ wa וְ and
יֵּ֣לֶךְ yyˈēleḵ הלך walk
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
אָחָ֡ז ʔāḥˈāz אָחָז Ahaz
לִ֠ li לְ to
קְרַאת qᵊraṯ קרא encounter
תִּגְלַ֨ת פִּלְאֶ֤סֶר tiḡlˌaṯ pilʔˈeser תִּגְלַת פִּלְאֶסֶר Tiglath-Pileser
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur
דּוּמֶּ֔שֶׂק dûmmˈeśeq דּוּמֶּשֶׂק Damascus
וַ wa וְ and
יַּ֥רְא yyˌar ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
דַמָּ֑שֶׂק ḏammˈāśeq דַּמֶּשֶׂק Damascus
וַ wa וְ and
יִּשְׁלַח֩ yyišlˌaḥ שׁלח send
הַ ha הַ the
מֶּ֨לֶךְ mmˌeleḵ מֶלֶךְ king
אָחָ֜ז ʔāḥˈāz אָחָז Ahaz
אֶל־ ʔel- אֶל to
אוּרִיָּ֣ה ʔûriyyˈā אוּרִיָּה Uriah
הַ ha הַ the
כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest
אֶת־ ʔeṯ- אֵת [object marker]
דְּמ֧וּת dᵊmˈûṯ דְּמוּת likeness
הַ ha הַ the
מִּזְבֵּ֛חַ mmizbˈēₐḥ מִזְבֵּחַ altar
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
תַּבְנִיתֹ֖ו tavnîṯˌô תַּבְנִית model
לְ lᵊ לְ to
כָֽל־ ḵˈol- כֹּל whole
מַעֲשֵֽׂהוּ׃ maʕᵃśˈēhû מַעֲשֶׂה deed
16:10. perrexitque rex Ahaz in occursum Theglathfalassar regis Assyriorum in Damascum cumque vidisset altare Damasci misit rex Ahaz ad Uriam sacerdotem exemplar eius et similitudinem iuxta omne opus eius
And king Achaz went to Damascus to meet Theglathphalasar, king of the Assyrians, and when he had seen the altar of Damascus, king Achaz sent to Urias, the priest, a pattern of it, and its likeness, according to all the work thereof.
16:10. And king Ahaz traveled to Damascus to meet Tiglath-pileser, the king of the Assyrians. And when he had seen the altar of Damascus, king Ahaz sent to Uriah, the priest, its pattern and likeness, according to all of its work.
16:10. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that [was] at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
10-18: И все же малодушный Ахаз, со своим неверием в силу Иеговы и со своей преданностью идолослужению, счел своим долгом идти к ассирийскому царю лично благодарить его за помощь, засвидетельствовать ему свое верноподданство и заручиться его благорасположением (конечно, с принесением новых богатых подарков на будущее время). Это путешествие Ахаза в Дамаск, где имел временное пребывание царь ассирийский, независимо от крайней унизительности для самостоятельного дотоле Иудейского царства, имело последствием не только просто культурные позаимствования у иноземцев - вроде, напр. солнечных часов или "степеней Ахазовых" (4: Цар. XX:9-11; Ис. XXXVIII:8) - механизма, основанного во всяком случае на астрономических вычислениях Ассиро-Вавилонии и перенесенного Ахазом, может быть, из Дамаска в свой Иерусалимский дворец, - Ахаз с особенным пристрастием занялся заимствованиями элементов религиозного культа победоносных язычников - сирийцев и ассириян. Прежде всего, в самом Дамаске "приносил он жертвы богам Дамасским, (думая, что) они поражали его, и говорил: боги царей сирийских помогают им; принесу я жертву им, и они помогут мне. Но они были на падение ему и всему Израилю" (2: Пар. XXVIII:23). Не довольствуясь этим личным вероотступничеством (напоминающим поступок Амасии, 2: Пар. XXV:14), Ахаз решил в самое общественное богослужение Иерусалимского храма перенести элементы сирийского, точнее ассирийского языческого культа. Пленившись устройством увиденного им в Дамаске языческого жертвенника (был ли это походный подвижной жертвенник Тиглат-Пилезера, как думает историк Duncker. Geschichte des Alterthums. II, 2: s 318, ср. Kittel, Die Bücher der Könige, s. 270, или же главный жертвенник Дамаска и умерщвленного только что царя его Рецина, как полагает Stade, Geschichte des Volkes Israel, 1, s. 598, в тексте библейском не сказано; в пользу предположения Штаде говорит приведенное место 2: Пар. XXVIII:23), и найдя его лучшим жертвенника всесожжений в Иерусалимском храме, Ахаз посылает в Иерусалим, первосвященнику Урии (вероятно, тождественному с упомянутым у пророка Исаии VIII:2) чертеж и модель Дамасского жертвенника с приказанием построить точно по данному масштабу новый жертвенник. Хотя жертвенник Соломонова храма ("медный жертвенник", ст. 14. сн. 2: Пар. IV:1) был построен по образцу древнего жертвенника скинии, созданного по непосредственному повелению Божию (Исх. XXVII:1: и след.), и следовательно не подлежал произвольной замене новым, притом языческим типом жертвенника, однако первосвященник Урия, выступающий у пророка Исаии в качестве "свидетеля верного" (Ис. VIII:2), в данном случае оказал непростительную угодливость и уступчивость царскому произволу: быть может, для отвращения больших ужасов царского террора и худших еще языческих нововведений со стороны Ахаза. Урия поспешно, до возвращения Ахаза из Дамаска, построил новый, "большой" (ст. 15) жертвенник, на котором Ахаз, по прибытии, собственноручно (подобно Иеровоаму I израильскому, 3: Цар. XII:32-33) принес жертвы: "приблизился к жертвеннику и взошел на него" (ст. 12): "одно это выражение указывает на особую форму жертвенника, по которой для принесения жертв нужно было всходить на него. Притом немного далее он прямо называется большим, в сравнении с прежним, который имел в длину и ширину 20: локтей (около 15: арш.) и 10: локтей (около 7: 1/2: арш.) в вышину (проф. Гуляев, с. 342). "Кому жертвенник повелел поставить Ахаз в Божием храме?", - спрашивает блаж. Феодорит (вопр. 48) и отвечает: "думаю, что жертвенник устроен был не Богу Всяческих, но лжеименному богу. Догадываться о сем дает повод книга Паралипоменон... (2: Пар. XXVIII:22-24)... Он вынес из храма и алтарь медяный, устроенный Соломоном, а на место его поставил желанный вновь". По-видимому, однако, Ахаз на этот раз не имел в виду и не решался прямо удалять богослужение истинному Богу из храма Соломонова: он оставляет это богослужение в силе и в согласии с законом Моисеевым (ст. 15), но только во имя своего каприза повелевает переставить жертвенник ("медный"), сделанный при Соломоне (2: Пар. IV:1), на боковую северную строну (ст. 14), на центральное же место священнического двора храма, им доселе занятое, поставить новый, устроенный по ассирийской модели, и на нем именно совершать все отправления жертвенного культа. Ахаз, по-видимому, не хотел всецело и навсегда присваивать себе священнические функции: может быть, из боязни кары, постигшей Озию за подобное святотатство, самолично совершив однажды жертвы на вновь построенном жертвеннике (ст. 13), он затем дает повеление Урии (а в лице его священству вообще) совершать на этом жертвеннике всякие жертвоприношения - жертвы постоянные или повседневные, утренние и вечерние (ст. 15, ср. Исх. XXIX:38-42; Чис. XXVIII:3-8), и жертвы частные особенные, как от народа и отдельных членов его, так и от царя (ср. Лев. IV:22: след. Иез. XLVI:17: сл.). Место это (ст. 15, ср. 13) важно для характеристики жертвенной практики данного времени (VIII века до Р. X.) и, в частности, может приведено в качестве одного из исторических доказательств против предполагаемого многой западной библейской критикой происхождения сложного жертвенного ритуала лишь после плена, как и части Пятикнижия (в средних книгах его, так называемый "священнический кодекс"), содержащие законоположение об этом ритуале, предполагаются происшедшими равным образом не ранее плена Вавилонского. Вопреки этому, ст. 13: и 15, бесспорно доказывают, что 1) даже при нечестивом Ахазе в храме Иерусалимском регулярно приносились утренние и вечерние жертвы в точном согласии с законом (Исх. XXIX, Чис. XXVIII) и 2) что различались определенными терминами жертвы: кровавая (евр. ола , всесожжение; шламим, мирная жертва) и бескровная (евр. минха , дар - хлебное приношение, несех, возлияние) - также в соответствии с законом Моисея (Чис. XV:2-12), и в целом весь жертвенный обряд представляется здесь делом давней исторической, богослужебной традиции (ср. Stade, Gesch. d. Volk, Jsr. I, s. 598: Kittel, Bücher d. Könige, s. 270-271). Нерешительность свою во введении языческого элемента в богослужебный строй Иудейства Ахаз выказал и распоряжением, чтобы (cт. 15) "медный (Соломонов) жертвенник оставался до его усмотрения" (евр. лебаккер, Vulg. ad. volimtatem meam (erit paratum). LXX смешали евр. глагол бакар с именем сущ. бокер, "утро": έσται μοι εις το πρωί, слав.: да будет мне на утро, что не имеет смысла в данном контексте [Проф. Гуляев (с. 342-343) говорит: "70: читают: пусть останется мне на утро Некоторые из новейших, обращая на первое значение (гл. бакир) открывать, переводят: пусть будет мне для вопрошения Иеговы (т е. для получения от Него откровения). Но первый перевод не может быть принят, после того, как выше сказано, что Ахаз приказал приносить все и утренние и вечерние жертвы на своем большом жертвеннике; второй невозможен и по своей натянутости, и потому, что Ахаз, упорный язычник, не только сам не изъявлял желания просить в нужных случаях откровения Иеговы, но даже и в то время, когда ему предлагали это, он отказывался Ис. VII:11-12. Между тем это же слово употребляется и в значении внимательно смотреть, размышлять". ]: по-видимому, Ахаз не решался сразу и вовсе удалить из храма древний и, конечно, чтимый народом жертвенник, а хотел выждать, какое впечатление на народ произведет допущенное им в храме новшество, и уже затем производить дальнейшие отступлений от чистоты ветхозаветного культа.

Но путь религиозного синкретизма, смешения богооткровенной религии с язычеством, на который вступил - первым из царей иудейских - Ахаз, оказался очень соблазнительным: Ахаз более и более привносил в богопочитание элементы разных языческих культов: эмблемы, идолы, жертвенники и высоты для служения разным языческим богам Ахаз во множестве распространил по всему Иерусалиму и по другим городам иудейским (2: Пар. XXVIII:24-25). Кроме туземных, хананейских культов, напр., Молоха (ст. 3: рассматриваемой главы) Ваала (2: Пар. XXVIII:3), а также хананейского же суеверия - вопрошания мертвых (Ис. VIII:19: - запрещено в законе, Лев. XIX:31; Втор. XVIII:15), Ахаз с особенной ревностью совершал ассиро-вавилонский культ "всего воинства небесного" и "созвездий" (знаков Зодиака) с посвящением этим светилам жертвенников на кровлях дворцов, солнцу же были посвящены особые кони, поставленные Ахазом во внешнем дворе храма (см. 4: Цар. XXIII:5, 12; Иер. XIX:13; XXXII:29; Соф I:5). Таким образом, царствование Ахаза как в гражданской, политической жизни иудейского царства отмечает начало вассальной зависимости этого царства от Ассирии, так и в религиозной области представляет новую степень падения истинной религии в Иудейском царстве, именно вторжение сюда ассиро-вавилонского сабеизма (Ср. у М. Пальмова, Идолопоклонство у древних евреев, с. 513-517). И та и другая зависимость от Ассирии продолжалась до смерти Ахаза. Но если в гражданской области верность Ахаза принятым на себя (ст. 7) обязанностям вассала ассирийского царя могла быть необходима и полезна для слабого Иудейского царства, то увлечение Ахаза языческим культом своих победителей могло лишь вести к гибели его царство. Может быть, по подражанию устройству ассирийских капищ, а также и для извлечения новых ценностей из храма Соломонова на уплату новой контрибуции царю ассирийскому, Ахаз обломал (ст. 17) украшения и другие принадлежности устроенных Соломоном во внутреннем дворе умывальниц - и медного моря (ср. 3: Цар. VII:23-28), а также отменил "крытый ход (евр. мисах, в keri мусах) субботний" и "внешний ход царский к дому Господню" (ст. 18). Оба последние сооружения воздвигнуты были, вероятно, уже после Соломона: характер и назначение этих построек трудно установить с точностью ввиду значительной темноты и, может быть, поврежденности текста ст. 18. Под крытым входом (евр. мусах, Vulg. musach) обыкновенно разумели, вслед за раввинами, особое царское место в переднем дворе, в котором (месте) стоял царь в субботу (LXX, видимо, читали не мусах, а мусад, "основание", когда передали: θεμέλιον τη̃ς καθεδρας (τω̃ν σαββάτων), слав.: основание седалища). Под "внешним ходом царским" с большим основанием в библейском тексте (3: Цар. XIV:27: сл.; 4: Цар. XI:4; Иез. XLVI:1-2) понимают особый крытый ход, галерею с колоннадой, от царского дворца на Сионе до храма на Мориа (ср. проф. Гуляева, с. 343-344). Все это сломал Ахаз как по небрежению о благолепии храма, так и из желания принести дары ассирийскому царю (может быть, уничтоженные приспособления могли, по опасению Ахаза, почему-либо возбудить гнев ассирийского царя). Нечестие Ахаза завершилось, наконец, закрытием дверей храма Иеговы (2: Пар. XXVIII:24). По И. Флавию (IX, 12, 3), Ахаз "дошел даже до такого пренебрежительного и наглого отношения (к Господу Богу), что распорядился наконец совершенно запереть храм, запретил приносить Предвечному установленные жертвы и присвоил себе все жертвенные приношения".
Matthew Henry: Concise Commentary on the Whole Bible - 1706

Here is, 1. The attempt of his confederate neighbours, the kings of Syria and Israel, upon him. They thought to make themselves masters of Jerusalem, and to set a king of their own in it, Isa. vii. 6. In this they fell short, but the king of Syria recovered Elath, a considerable port upon the Red Sea, which Amaziah had taken from the Syrians, ch. xiv. 22. What can those keep that have lost their religion? Let them expect, thenceforward, to be always on the losing hand. 2. His project to get clear of them. Having forsaken God, he had neither courage nor strength to make head against his enemies, nor could he, with any boldness, ask help of God; but he made his court to the king of Assyria, and got him to come in for his relief. Those whose hearts condemn them will go any where in a day of distress rather than to God. Was it because there was not a God in Israel that he sent to the Assyrian for help? Was the rock of ages removed out of its place, that he stayed himself on this broken reed? The sin itself was its own punishment; for, though it is true that he gained his point (the king of Assyria hearkened to him, and, to serve his own turn, made a descent upon Damascus, whereby he gave a powerful diversion to the king of Syria, v. 9, and obliged him to let fall his design against Ahaz, carrying the Syrians captive to Kir, as Amos had expressly foretold, ch. i. 5), yet, considering all, he made but a bad bargain; for, to compass this, (1.) He enslaved himself (v. 7): I am thy servant and thy son, that is, "I will be as dutiful and obedient to thee as to a master or father, if thou wilt but do me this good turn." Had he thus humbled himself to God, and implored his favour, he might have been delivered upon easier terms; he might have saved his money, and needed only to have parted with his sins. But, if the prodigal forsake his father's house, he soon becomes a slave to the worst of masters, Luke xv. 15. (2.) He impoverished himself; for he took the silver and gold that were laid up in the treasury both of the temple and of the kingdom, and sent it to the king of Assyria, v. 8. Both church and state must be squeezed and exhausted, to gratify this his new patron and guardian. I know not what authority he had thus to dispose of the public stock; but it is common for those that have brought themselves into straits by one sin to help themselves out by another; and those that have alienated themselves from God will make no difficulty of alienating any of his rights.

10 And king Ahaz went to Damascus to meet Tiglath-pileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. 11 And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. 12 And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. 13 And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. 14 And he brought also the brasen altar, which was before the LORD, from the forefront of the house, from between the altar and the house of the LORD, and put it on the north side of the altar. 15 And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king's burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brasen altar shall be for me to enquire by. 16 Thus did Urijah the priest, according to all that king Ahaz commanded.
Though Ahaz had himself sacrificed in high places, on hills, and under every green tree (v. 4), yet God's altar had hitherto continued in its place and in use, and the king's burnt-offering and his meat-offering (v. 15) had been offered upon it by the priests that attended it; but here we have it taken away by wicked Ahaz, and another altar, an idolatrous one, put in the room of it--a bolder stroke than the worst of the kings had yet given to religion. We have here,
I. The model of this new altar, taken from one at Damascus, by the king himself, v. 10. The king of Assyria having taken Damascus, thither Ahaz went, to congratulate him on his success, to return him thanks for the kindness he had done him by this expedition, and, as his servant and son, to receive his commands. Had he been faithful to his God, he would not have needed to crouch thus meanly to a foreign power. At Damascus, either while viewing the rarities of the place, or rather while joining with them in their devotions (for, when he was there, he thought it no harm to do as they did), he saw an altar that pleased his fancy extremely, not such a plain old-fashioned one as that which he had been trained up in attendance upon at Jerusalem, but curiously carved, it is likely, and adorned with image-work; there were many pretty things about it which he thought significant, surprising, very charming, and calculated to excite his devotion. Solomon had but a dull fancy, he thought, compared with the ingenious artist that made this altar. Nothing will serve him but he must have an altar just like this: a pattern of it must be taken immediately; he cannot stay till he returns himself, but sends it before him in all haste, with orders to Urijah the priest to get one made exactly according to this model and have it ready against he came home. The pattern God showed to Moses in the mount or to David by the Spirit was not comparable to this pattern sent from Damascus. The hearts of idolaters walked after their eyes, which are therefore said to go a whoring after their idols; but the true worshippers worship the true God by faith.
II. The making of it by Urijah the priests, v. 11. This Urijah, it is likely, was the chief priest who at this time presided in the temple-service. To him Ahaz sent an intimation of his mind (for we read not of any express orders he gave him), to get an altar made by this pattern. And, without any dispute or objection, he put it in hand immediately, being perhaps as fond of it as the king was, at least being very willing to humour the king and desirous to curry favour with him. Perhaps he might have this excuse for gratifying the king herein, that, by this means, he might keep him to the temple at Jerusalem and prevent his totally deserting it for the high places and the groves. "Let us oblige him in this," thinks Urijah, "and then he will bring all his sacrifices to us; for by this craft we get our living." But, whatever pretence he had, it was a most base wicked thing for him that was a priest, a chief priest, to make this altar, in compliance with an idolatrous prince, for hereby, 1. He prostituted his authority and profaned the crown of his priesthood, making himself a servant to the lusts of men. There is not a greater disgrace to the ministry than obsequiousness to such wicked commands as this was. 2. He betrayed his trust. As priest, he was bound to maintain and defend God's institutions, and to oppose and witness against all innovations; and, for him to assist and serve the king in setting up an altar to confront the altar which by divine appointment he was consecrated to minister at, was such a piece of treachery and perfidiousness as may justly render him infamous to all posterity. Had he only connived at the doing of it,--had he been frightened into it by menaces,--had he endeavoured to dissuade the king from it, or but delayed the doing of it till he came home, that he might first talk with him about it,--it would not have been so bad; but so willingly to walk after his commandment, as if he were glad of the opportunity to oblige him, was such an affront to the God he served as was utterly inexcusable.
III. The dedicating of it. Urijah, perceiving that the king's heart was much upon it, took care to have it ready against he came down, and set it near the brazen altar, but somewhat lower and further from the door of the temple. The king was exceedingly pleased with it, approached it with all possible veneration, and offered thereon his burnt-offering, &c., v. 12, 13. His sacrifices were not offered to the God of Israel, but to the gods of Damascus (as we find 2 Chron. xxviii. 23), and, when he borrowed the Syrians' altar, no marvel that he borrowed their gods. Naaman, the Syrian, embraced the God of Israel when he got earth from the land of Israel to make an altar of.
Adam Clarke: Commentary on the Bible - 1831
16:10: Ahaz went to Damascus - He had received so much help on the defeat of Rezin, that he went to Damascus to meet the king of Assyria, and render him thanks.
Ahaz sent to Urijah the priest the fashion of the altar - This was some idolatrous altar, the shape and workmanship of which pleased Ahaz so well that he determined to have one like it at Jerusalem. For this he had no Divine authority, and the compliance of Urijah was both mean and sinful. That Ahaz did this for an idolatrous purpose, is evident from Ch2 28:21-25 : "For he sacrificed to the gods of Damascus; - and he said, Because the gods of the kings of Syria help them, I will sacrifice to them, that they may help me. And he made high places to burn incense to other gods in every city of Judah."
4 Kings (2 Kings) 16:14
Albert Barnes: Notes on the Bible - 1834
16:10: And saw an altar - Rather, "The altar," i. e. an Assyrian altar, and connected with that formal recognition of the Assyrian deities which the Ninevite monarchs appear to have required of all the nations whom they received into their empire.
The fashion of the altar - Assyrian altars were not very elaborate, but they were very different from the Jewish. They were comparatively small, and scarcely suited for "whole burnt-offerings." One type was square, about half the height of a man, and ornamented round the top with a sort of battlement. Another had a triangular base and a circular top consisting of a single flat stone. A third was a sort of portable stand, narrow, and about the height of a man. This last was of the kind which the kings took with them in their expeditions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: saw an altar: Deu 12:30; Ch2 28:23-25; Jer 10:2; Eze 23:16, Eze 23:17; Rom 12:2; Pe1 1:18
the pattern: Exo 24:4, Exo 39:43; Ch1 28:11, Ch1 28:12, Ch1 28:19; Psa 106:39; Eze 43:8, Eze 43:11; Mat 15:6, Mat 15:9
Carl Friedrich Keil and Franz Delitzsch

Ahaz paid Tiglath-pileser a visit in Damascus, "to present to him his thanks and congratulations, and possibly also to prevent a visit from Tiglath-pileser to himself, which would not have been very welcome" (Thenius). The form דּוּמשׂק is neither to be altered into דּמּשׂק nor regarded as a copyist's error for דּרמשׂק, as we have several words in this chapter that are formed with dull Syriac u-sound. The visit of Ahaz to Damascus is simply mentioned on account of what follows, namely, that Ahaz saw an altar there, which pleased him so much that he sent a picture and model of it "according to all the workmanship thereof," i.e., its style of architecture, to Urijah the priest (see Is 8:2), and had an altar made like it for the temple, upon which, on his return to Jerusalem, he ordered all the burnt-offerings, meat-offerings, and drink-offerings to be presented. The allusion here is to the offerings which he commanded to be presented for his prosperous return to Jerusalem.
John Gill
And King Ahaz went to Damascus to meet Tiglathpileser king of Assyria,.... When he heard he was come thither, and had taken it, to congratulate him on the victory, and to give him thanks for his assistance; which place from Jerusalem was one hundred and sixty miles, according to Bunting (q).
and saw an altar that was at Damascus; where, in all probability, he attended at the sacrifice on it along with the king of Assyria:
and King Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof; not only the size and form of it, but all the decorations and figures on it, with which it was wrought. This Urijah was very probably the high priest, for it can scarcely be thought that Ahaz would write to any other, or that any other priest would or could have complied with his request; and he seems to be the same Isaiah took to be a witness in a certain affair, though he now degenerated from the character he gives of him, Is 8:2.
(q) Travels, &c. p. 185.
Robert Jamieson, A. R. Fausset and David Brown
And king Ahaz went to Damascus to meet Tiglath-pileser--This was a visit of respect, and perhaps of gratitude. During his stay in that heathen city, Ahaz saw an altar with which he was greatly captivated. Forthwith a sketch of it was transmitted to Jerusalem, with orders to Urijah the priest to get one constructed according to the Damascus model, and let this new altar supersede the old one in the temple. Urijah, with culpable complaisance, acted according to his instructions (4Kings 16:16). The sin in this affair consisted in meddling with, and improving according to human taste and fancy, the altars of the temple, the patterns of which had been furnished by divine authority (Ex 25:40; Ex 26:30; Ex 27:1; 1Chron 28:19). Urijah was one of the witnesses taken by Isaiah to bear his prediction against Syria and Israel (Is 8:2).
16:1116:11: Եւ շինեաց Ուրիա քահանայ զսեղանն ըստ ամենայնի՝ որպէս եւ առաքեաց արքայ Աքազ ՚ի Դամասկոսէ, նո՛յնպէս արար Ուրիա քահանայ մինչեւ ՚ի գալ արքայի Աքազու ՚ի Դամասկոսէ։
11 Ուրիա քահանան կառուցեց զոհասեղանը ըստ այն օրինակի, որ Աքազ արքան ուղարկել էր Դամասկոսից: Մինչեւ Աքազ արքայի Դամասկոսից վերադառնալը Ուրիա քահանան պատրաստեց դա:
11 Ուրիա քահանան Աքազ թագաւորին Դամասկոսէն ղրկած օրինակին* նման սեղան մը շինեց Աքազ թագաւորին Դամասկոսէն գալէն առաջ։
Եւ շինեաց Ուրիա քահանայ զսեղանն ըստ ամենայնի որպէս առաքեաց արքայ Աքազ ի Դամասկոսէ, նոյնպէս արար Ուրիա քահանայ մինչեւ ի գալ արքայի Աքազու ի Դամասկոսէ:

16:11: Եւ շինեաց Ուրիա քահանայ զսեղանն ըստ ամենայնի՝ որպէս եւ առաքեաց արքայ Աքազ ՚ի Դամասկոսէ, նո՛յնպէս արար Ուրիա քահանայ մինչեւ ՚ի գալ արքայի Աքազու ՚ի Դամասկոսէ։
11 Ուրիա քահանան կառուցեց զոհասեղանը ըստ այն օրինակի, որ Աքազ արքան ուղարկել էր Դամասկոսից: Մինչեւ Աքազ արքայի Դամասկոսից վերադառնալը Ուրիա քահանան պատրաստեց դա:
11 Ուրիա քահանան Աքազ թագաւորին Դամասկոսէն ղրկած օրինակին* նման սեղան մը շինեց Աքազ թագաւորին Դամասկոսէն գալէն առաջ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1116:11 И построил священник Урия жертвенник по образцу, который прислал царь Ахаз из Дамаска; и сделал так священник Урия до прибытия царя Ахаза из Дамаска.
16:11 καὶ και and; even ᾠκοδόμησεν οικοδομεω build Ουριας ουριας Ourias; Urias ὁ ο the ἱερεὺς ιερευς priest τὸ ο the θυσιαστήριον θυσιαστηριον altar κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἀπέστειλεν αποστελλω send off / away ὁ ο the βασιλεὺς βασιλευς monarch; king Αχαζ αχαζ Achaz; Akhaz ἐκ εκ from; out of Δαμασκοῦ δαμασκος Damaskos; Thamaskos
16:11 וַ wa וְ and יִּ֛בֶן yyˈiven בנה build אוּרִיָּ֥ה ʔûriyyˌā אוּרִיָּה Uriah הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar כְּ kᵊ כְּ as כֹ֣ל ḵˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁלַח֩ šālˌaḥ שׁלח send הַ ha הַ the מֶּ֨לֶךְ mmˌeleḵ מֶלֶךְ king אָחָ֜ז ʔāḥˈāz אָחָז Ahaz מִ mi מִן from דַּמֶּ֗שֶׂק ddammˈeśeq דַּמֶּשֶׂק Damascus כֵּ֤ן kˈēn כֵּן thus עָשָׂה֙ ʕāśˌā עשׂה make אוּרִיָּ֣ה ʔûriyyˈā אוּרִיָּה Uriah הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest עַד־ ʕaḏ- עַד unto בֹּ֥וא bˌô בוא come הַ ha הַ the מֶּֽלֶךְ־ mmˈeleḵ- מֶלֶךְ king אָחָ֖ז ʔāḥˌāz אָחָז Ahaz מִ mi מִן from דַּמָּֽשֶׂק׃ ddammˈāśeq דַּמֶּשֶׂק Damascus
16:11. extruxitque Urias sacerdos altare iuxta omnia quae praeceperat rex Ahaz de Damasco ita fecit Urias sacerdos donec veniret rex Ahaz de DamascoAnd Urias, the priest, built an altar according to all that king Achaz had commanded from Damascus so did Urias, the priest, until king Achaz came from Damascus.
11. And Urijah the priest built an altar: according to all that king Ahaz had sent from Damascus, so did Urijah the priest make it against king Ahaz came from Damascus.
16:11. And Uriah, the priest, constructed an altar in accord with all that king Ahaz had commanded from Damascus. Uriah, the priest, did so, until king Ahaz arrived from Damascus.
16:11. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made [it] against king Ahaz came from Damascus.
And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made [it] against king Ahaz came from Damascus:

16:11 И построил священник Урия жертвенник по образцу, который прислал царь Ахаз из Дамаска; и сделал так священник Урия до прибытия царя Ахаза из Дамаска.
16:11
καὶ και and; even
ᾠκοδόμησεν οικοδομεω build
Ουριας ουριας Ourias; Urias
ο the
ἱερεὺς ιερευς priest
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
κατὰ κατα down; by
πάντα πας all; every
ὅσα οσος as much as; as many as
ἀπέστειλεν αποστελλω send off / away
ο the
βασιλεὺς βασιλευς monarch; king
Αχαζ αχαζ Achaz; Akhaz
ἐκ εκ from; out of
Δαμασκοῦ δαμασκος Damaskos; Thamaskos
16:11
וַ wa וְ and
יִּ֛בֶן yyˈiven בנה build
אוּרִיָּ֥ה ʔûriyyˌā אוּרִיָּה Uriah
הַ ha הַ the
כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar
כְּ kᵊ כְּ as
כֹ֣ל ḵˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁלַח֩ šālˌaḥ שׁלח send
הַ ha הַ the
מֶּ֨לֶךְ mmˌeleḵ מֶלֶךְ king
אָחָ֜ז ʔāḥˈāz אָחָז Ahaz
מִ mi מִן from
דַּמֶּ֗שֶׂק ddammˈeśeq דַּמֶּשֶׂק Damascus
כֵּ֤ן kˈēn כֵּן thus
עָשָׂה֙ ʕāśˌā עשׂה make
אוּרִיָּ֣ה ʔûriyyˈā אוּרִיָּה Uriah
הַ ha הַ the
כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest
עַד־ ʕaḏ- עַד unto
בֹּ֥וא bˌô בוא come
הַ ha הַ the
מֶּֽלֶךְ־ mmˈeleḵ- מֶלֶךְ king
אָחָ֖ז ʔāḥˌāz אָחָז Ahaz
מִ mi מִן from
דַּמָּֽשֶׂק׃ ddammˈāśeq דַּמֶּשֶׂק Damascus
16:11. extruxitque Urias sacerdos altare iuxta omnia quae praeceperat rex Ahaz de Damasco ita fecit Urias sacerdos donec veniret rex Ahaz de Damasco
And Urias, the priest, built an altar according to all that king Achaz had commanded from Damascus so did Urias, the priest, until king Achaz came from Damascus.
16:11. And Uriah, the priest, constructed an altar in accord with all that king Ahaz had commanded from Damascus. Uriah, the priest, did so, until king Ahaz arrived from Damascus.
16:11. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made [it] against king Ahaz came from Damascus.
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
16:11: built an altar: Kg1 21:11-13; Ch2 26:17, Ch2 26:18; Jer 23:11; Eze 22:26; Dan 3:7; Hos 4:6; Hos 5:11; Mal 2:7-9; Gal 1:10
Urijah: Isa 8:2
Geneva 1599
And Urijah the priest built an altar (g) according to all that king Ahaz had sent from Damascus: so Urijah the priest made [it] against king Ahaz came from Damascus.
(g) We see that there is no prince so wicked that he cannot find liars and false ministers to serve his purposes.
John Gill
And Urijah the priest built an altar according to all that King Ahaz had sent from Damascus,.... Exactly according to the size, form, figure, and carved work of it, though expressly contrary to the command of God; which fixed both the form and matter of the altar of God, with everything appertaining to it, which he, being high priest, could not be ignorant of, Ex 27:1, &c. but he was a timeserver, and sought to curry favour with his prince:
so Urijah the priest made it against King Ahaz came from Damascus; both king and priest were in haste to have this altar made. Ahaz could not stay till he came home, but sent directions about it from Damascus, and the priest was so expeditious in observing his commands, that he got it done before he came thence to Jerusalem.
16:1216:12: Ետես զսեղանն, եւ մատեաւ արքայ ՚ի սեղանն, ե՛լ ՚ի վեր եւ ճենճերեաց զողջակէզս իւր՝ եւ զզոհս.
12 Երբ արքան տեսաւ զոհասեղանը, մօտեցաւ դրան, զոհեր մատուցեց նրա վրայ, իր ողջակէզներն այրեց,
12 Երբ թագաւորը Դամասկոսէն եկաւ, թագաւորը սեղանը տեսաւ, սեղանին մօտեցաւ ու անոր վրայ ողջակէզ մատուցանեց։
[237]Ետես զսեղանն``, եւ մատեաւ արքայ ի սեղանն եւ [238]ել ի վեր:

16:12: Ետես զսեղանն, եւ մատեաւ արքայ ՚ի սեղանն, ե՛լ ՚ի վեր եւ ճենճերեաց զողջակէզս իւր՝ եւ զզոհս.
12 Երբ արքան տեսաւ զոհասեղանը, մօտեցաւ դրան, զոհեր մատուցեց նրա վրայ, իր ողջակէզներն այրեց,
12 Երբ թագաւորը Դամասկոսէն եկաւ, թագաւորը սեղանը տեսաւ, սեղանին մօտեցաւ ու անոր վրայ ողջակէզ մատուցանեց։
zohrab-1805▾ eastern-1994▾ western am▾
16:1216:12 И пришел царь из Дамаска, и увидел царь жертвенник, и подошел царь к жертвеннику, и принес на нем жертву;
16:12 καὶ και and; even εἶδεν οραω view; see ὁ ο the βασιλεὺς βασιλευς monarch; king τὸ ο the θυσιαστήριον θυσιαστηριον altar καὶ και and; even ἀνέβη αναβαινω step up; ascend ἐπ᾿ επι in; on αὐτὸ αυτος he; him
16:12 וַ wa וְ and יָּבֹ֤א yyāvˈō בוא come הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king מִ mi מִן from דַּמֶּ֔שֶׂק ddammˈeśeq דַּמֶּשֶׂק Damascus וַ wa וְ and יַּ֥רְא yyˌar ראה see הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar וַ wa וְ and יִּקְרַ֥ב yyiqrˌav קרב approach הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar וַ wa וְ and יַּ֥עַל yyˌaʕal עלה ascend עָלָֽיו׃ ʕālˈāʸw עַל upon
16:12. cumque venisset rex de Damasco vidit altare et veneratus est illud ascenditque et immolavit holocausta et sacrificium suumAnd when the king was come from Damascus, he saw the altar and worshipped it: and went up and offered holocausts, and his own sacrifice;
12. And when the king was come from Damascus, the king saw the altar: and the king drew near unto the altar, and offered thereon.
16:12. And when the king had arrived from Damascus, he saw the altar, and he venerated it. And he went up and immolated holocausts, with his own sacrifice.
16:12. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon.
And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon:

16:12 И пришел царь из Дамаска, и увидел царь жертвенник, и подошел царь к жертвеннику, и принес на нем жертву;
16:12
καὶ και and; even
εἶδεν οραω view; see
ο the
βασιλεὺς βασιλευς monarch; king
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
16:12
וַ wa וְ and
יָּבֹ֤א yyāvˈō בוא come
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
מִ mi מִן from
דַּמֶּ֔שֶׂק ddammˈeśeq דַּמֶּשֶׂק Damascus
וַ wa וְ and
יַּ֥רְא yyˌar ראה see
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar
וַ wa וְ and
יִּקְרַ֥ב yyiqrˌav קרב approach
הַ ha הַ the
מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar
וַ wa וְ and
יַּ֥עַל yyˌaʕal עלה ascend
עָלָֽיו׃ ʕālˈāʸw עַל upon
16:12. cumque venisset rex de Damasco vidit altare et veneratus est illud ascenditque et immolavit holocausta et sacrificium suum
And when the king was come from Damascus, he saw the altar and worshipped it: and went up and offered holocausts, and his own sacrifice;
16:12. And when the king had arrived from Damascus, he saw the altar, and he venerated it. And he went up and immolated holocausts, with his own sacrifice.
16:12. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:12: approached: Kg1 13:1; Ch2 26:16-19, Ch2 28:23, Ch2 28:25
offered thereon: Num 18:4-7
Geneva 1599
And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered (h) thereon.
(h) Either offerings for peace or prosperity, or thanksgiving as in (Lev 3:1) or else meaning the morning and evening offering, (Ex 29:38; Num 28:3) and thus he contemned the means and the altar which God had commanded by Solomon, to serve God after his own fantasy.
John Gill
And when the king was come from Damascus, the king saw the altar,.... Looked at it, and liked it, being exactly according to the pattern he had sent:
and the king approached the altar, and offered thereon; either by a priest, or it may be in his own person, having no regard to the laws and appointments of God, and especially as his sacrifices were not offered to him, but to the gods of Damascus and Syria, 2Chron 28:23.
John Wesley
Offered - A sacrifice, and that not to God, but to the Syrian idols, to whom that altar was appropriated.
16:1316:13: եւ նուիրեաց զնուէրս իւր, եւ եհեղ զարիւն խաղաղականաց իւրոց։
13 իր ընծաները նուիրեց, զոհասեղանի վրայ թափեց խաղաղութեան զոհերի արիւնը:
13 Իր ողջակէզն ու հացի ընծան այրեց ու նուէրը թափեց եւ իր խաղաղութեան զոհին արիւնը այն սեղանին վրայ սրսկեց։
եւ ճենճերեաց զողջակէզսն իւր եւ զզոհսն. եւ նուիրեաց զնուէրս իւր, եւ եհեղ զարիւն խաղաղականաց [239]իւրոց:

16:13: եւ նուիրեաց զնուէրս իւր, եւ եհեղ զարիւն խաղաղականաց իւրոց։
13 իր ընծաները նուիրեց, զոհասեղանի վրայ թափեց խաղաղութեան զոհերի արիւնը:
13 Իր ողջակէզն ու հացի ընծան այրեց ու նուէրը թափեց եւ իր խաղաղութեան զոհին արիւնը այն սեղանին վրայ սրսկեց։
zohrab-1805▾ eastern-1994▾ western am▾
16:1316:13 и сожег всесожжение свое и хлебное приношение, и совершил возлияние свое, и окропил кровью мирной жертвы свой жертвенник.
16:13 καὶ και and; even ἐθυμίασεν θυμιαζω the ὁλοκαύτωσιν ολοκαυτωσις he; him καὶ και and; even τὴν ο the θυσίαν θυσια immolation; sacrifice αὐτοῦ αυτος he; him καὶ και and; even τὴν ο the σπονδὴν σπονδη he; him καὶ και and; even προσέχεεν προσχεω the αἷμα αιμα blood; bloodstreams τῶν ο the εἰρηνικῶν ειρηνικος peaceful τῶν ο the αὐτοῦ αυτος he; him ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar
16:13 וַ wa וְ and יַּקְטֵ֤ר yyaqṭˈēr קטר smoke אֶת־ ʔeṯ- אֵת [object marker] עֹֽלָתֹו֙ ʕˈōlāṯô עֹלָה burnt-offering וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מִנְחָתֹ֔ו minḥāṯˈô מִנְחָה present וַ wa וְ and יַּסֵּ֖ךְ yyassˌēḵ נסך pour אֶת־ ʔeṯ- אֵת [object marker] נִסְכֹּ֑ו niskˈô נֵסֶךְ libation וַ wa וְ and יִּזְרֹ֛ק yyizrˈōq זרק toss אֶת־ ʔeṯ- אֵת [object marker] דַּֽם־ dˈam- דָּם blood הַ ha הַ the שְּׁלָמִ֥ים ššᵊlāmˌîm שֶׁלֶם final offer אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֖ו lˌô לְ to עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
16:13. et libavit libamina et fudit sanguinem pacificorum quae obtulerat super altareAnd he offered libations, and poured the blood of the peace offerings, which he had offered, upon the altar.
13. And he burnt his burnt offering and his meal offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar.
16:13. And he offered libations, and he poured out the blood of the peace offerings, which he had offered, upon the altar.
16:13. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar.
And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar:

16:13 и сожег всесожжение свое и хлебное приношение, и совершил возлияние свое, и окропил кровью мирной жертвы свой жертвенник.
16:13
καὶ και and; even
ἐθυμίασεν θυμιαζω the
ὁλοκαύτωσιν ολοκαυτωσις he; him
καὶ και and; even
τὴν ο the
θυσίαν θυσια immolation; sacrifice
αὐτοῦ αυτος he; him
καὶ και and; even
τὴν ο the
σπονδὴν σπονδη he; him
καὶ και and; even
προσέχεεν προσχεω the
αἷμα αιμα blood; bloodstreams
τῶν ο the
εἰρηνικῶν ειρηνικος peaceful
τῶν ο the
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
16:13
וַ wa וְ and
יַּקְטֵ֤ר yyaqṭˈēr קטר smoke
אֶת־ ʔeṯ- אֵת [object marker]
עֹֽלָתֹו֙ ʕˈōlāṯô עֹלָה burnt-offering
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מִנְחָתֹ֔ו minḥāṯˈô מִנְחָה present
וַ wa וְ and
יַּסֵּ֖ךְ yyassˌēḵ נסך pour
אֶת־ ʔeṯ- אֵת [object marker]
נִסְכֹּ֑ו niskˈô נֵסֶךְ libation
וַ wa וְ and
יִּזְרֹ֛ק yyizrˈōq זרק toss
אֶת־ ʔeṯ- אֵת [object marker]
דַּֽם־ dˈam- דָּם blood
הַ ha הַ the
שְּׁלָמִ֥ים ššᵊlāmˌîm שֶׁלֶם final offer
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֖ו lˌô לְ to
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
16:13. et libavit libamina et fudit sanguinem pacificorum quae obtulerat super altare
And he offered libations, and poured the blood of the peace offerings, which he had offered, upon the altar.
16:13. And he offered libations, and he poured out the blood of the peace offerings, which he had offered, upon the altar.
16:13. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar.
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
16:13: he burnt: Lev. 1:1-3:16
of his peace offerings: Heb. of the peace-offerings which were his
John Gill
And he burnt his burnt offering, and his meat offering,.... Which went together according to the law of God, and was imitated by the Heathens:
and poured his drink offering; a libation of wine, as probably it was, like what they used according to the Levitical law:
and sprinkled the blood of his peace offerings upon the altar; as used according to the same law; for all sorts of sacrifices were offered by idolaters, as by the people of God, in imitation of them.
John Wesley
Peace - offerings - For the Heathens; and Ahaz, in imitation of them, offered the same sorts of offerings to their false gods, which the Israelites did to the true.
16:1416:14: Եւ զսեղանն պղնձի որ կայր առաջի Տեառն փոխեաց յերեսաց տանն Տեառն ՚ի տեղւոջէ իւրմէ, եւ եդ զնա ՚ի կողմանէ սեղանոյն ընդ հիւսւսի։
14 Տիրոջ առջեւ գտնուող պղնձէ զոհասեղանը նա տեղափոխեց իր տեղից՝ Տիրոջ տան առջեւից, ու դրեց նոր զոհասեղանից հիւսիս:
14 Տէրոջը առջեւ եղող պղնձէ սեղանը տանը առջեւէն, այսինքն նոր սեղանին ու Տէրոջը տանը մէջտեղէն քաշեց ու զանիկա նոր սեղանին քով դրաւ դէպի հիւսիս։
Եւ զսեղանն պղնձի որ կայր առաջի Տեառն` փոխեաց յերեսաց [240]տանն Տեառն ի տեղւոջէ իւրմէ``, եւ եդ զնա ի կողմանէ սեղանոյն ընդ հիւսիսի:

16:14: Եւ զսեղանն պղնձի որ կայր առաջի Տեառն փոխեաց յերեսաց տանն Տեառն ՚ի տեղւոջէ իւրմէ, եւ եդ զնա ՚ի կողմանէ սեղանոյն ընդ հիւսւսի։
14 Տիրոջ առջեւ գտնուող պղնձէ զոհասեղանը նա տեղափոխեց իր տեղից՝ Տիրոջ տան առջեւից, ու դրեց նոր զոհասեղանից հիւսիս:
14 Տէրոջը առջեւ եղող պղնձէ սեղանը տանը առջեւէն, այսինքն նոր սեղանին ու Տէրոջը տանը մէջտեղէն քաշեց ու զանիկա նոր սեղանին քով դրաւ դէպի հիւսիս։
zohrab-1805▾ eastern-1994▾ western am▾
16:1416:14 А медный жертвенник, который пред лицем Господним, он передвинул от лицевой стороны храма, с {места} между жертвенником {новым} и домом Господним, и поставил его сбоку {сего} жертвенника на север.
16:14 καὶ και and; even τὸ ο the θυσιαστήριον θυσιαστηριον altar τὸ ο the χαλκοῦν χαλκεος of brass τὸ ο the ἀπέναντι απεναντι before; contrary κυρίου κυριος lord; master καὶ και and; even προσήγαγεν προσαγω lead toward; head toward ἀπὸ απο from; away προσώπου προσωπον face; ahead of τοῦ ο the οἴκου οικος home; household κυρίου κυριος lord; master ἀπὸ απο from; away τοῦ ο the ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the θυσιαστηρίου θυσιαστηριον altar καὶ και and; even ἀπὸ απο from; away τοῦ ο the ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the οἴκου οικος home; household κυρίου κυριος lord; master καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτὸ αυτος he; him ἐπὶ επι in; on μηρὸν μηρος thigh τοῦ ο the θυσιαστηρίου θυσιαστηριον altar κατὰ κατα down; by βορρᾶν βορρας north wind
16:14 וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] הַ ha הַ the מִּזְבַּ֣ח mmizbˈaḥ מִזְבֵּחַ altar הַ ha הַ the נְּחֹשֶׁת֮ nnᵊḥōšeṯ נְחֹשֶׁת bronze אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יַּקְרֵ֗ב yyaqrˈēv קרב approach מֵ mē מִן from אֵת֙ ʔˌēṯ אֵת together with פְּנֵ֣י pᵊnˈê פָּנֶה face הַ ha הַ the בַּ֔יִת bbˈayiṯ בַּיִת house מִ mi מִן from בֵּין֙ bbên בַּיִן interval הַ ha הַ the מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar וּ û וְ and מִ mi מִן from בֵּ֖ין bbˌên בַּיִן interval בֵּ֣ית bˈêṯ בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּתֵּ֥ן yyittˌēn נתן give אֹתֹ֛ו ʔōṯˈô אֵת [object marker] עַל־ ʕal- עַל upon יֶ֥רֶךְ yˌereḵ יָרֵךְ upper thigh הַ ha הַ the מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar צָפֹֽונָה׃ ṣāfˈônā צָפֹון north
16:14. porro altare aeneum quod erat coram Domino transtulit de facie templi et de loco altaris et de loco templi Domini posuitque illud ex latere altaris ad aquilonemBut the altar of brass that was before the Lord, he removed from the face of the temple, and from the place of the altar, and from the place of the temple of the Lord: and he set it at the side of the altar towards the north.
14. And the brasen altar, which was before the LORD, he brought from the forefront of the house, from between his altar and the house of the LORD, and put it on the north side of his altar.
16:14. But the altar of brass, which was before the Lord, he took away from the face of the temple, and from the place of the altar, and from the place of the temple of the Lord. And he positioned it at the side of the altar, toward the north.
16:14. And he brought also the brasen altar, which [was] before the LORD, from the forefront of the house, from between the altar and the house of the LORD, and put it on the north side of the altar.
And he brought also the brasen altar, which [was] before the LORD, from the forefront of the house, from between the altar and the house of the LORD, and put it on the north side of the altar:

16:14 А медный жертвенник, который пред лицем Господним, он передвинул от лицевой стороны храма, с {места} между жертвенником {новым} и домом Господним, и поставил его сбоку {сего} жертвенника на север.
16:14
καὶ και and; even
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τὸ ο the
χαλκοῦν χαλκεος of brass
τὸ ο the
ἀπέναντι απεναντι before; contrary
κυρίου κυριος lord; master
καὶ και and; even
προσήγαγεν προσαγω lead toward; head toward
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τοῦ ο the
οἴκου οικος home; household
κυρίου κυριος lord; master
ἀπὸ απο from; away
τοῦ ο the
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
καὶ και and; even
ἀπὸ απο from; away
τοῦ ο the
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
οἴκου οικος home; household
κυρίου κυριος lord; master
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτὸ αυτος he; him
ἐπὶ επι in; on
μηρὸν μηρος thigh
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
κατὰ κατα down; by
βορρᾶν βορρας north wind
16:14
וְ wᵊ וְ and
אֵ֨ת ʔˌēṯ אֵת [object marker]
הַ ha הַ the
מִּזְבַּ֣ח mmizbˈaḥ מִזְבֵּחַ altar
הַ ha הַ the
נְּחֹשֶׁת֮ nnᵊḥōšeṯ נְחֹשֶׁת bronze
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
יַּקְרֵ֗ב yyaqrˈēv קרב approach
מֵ מִן from
אֵת֙ ʔˌēṯ אֵת together with
פְּנֵ֣י pᵊnˈê פָּנֶה face
הַ ha הַ the
בַּ֔יִת bbˈayiṯ בַּיִת house
מִ mi מִן from
בֵּין֙ bbên בַּיִן interval
הַ ha הַ the
מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar
וּ û וְ and
מִ mi מִן from
בֵּ֖ין bbˌên בַּיִן interval
בֵּ֣ית bˈêṯ בַּיִת house
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּתֵּ֥ן yyittˌēn נתן give
אֹתֹ֛ו ʔōṯˈô אֵת [object marker]
עַל־ ʕal- עַל upon
יֶ֥רֶךְ yˌereḵ יָרֵךְ upper thigh
הַ ha הַ the
מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar
צָפֹֽונָה׃ ṣāfˈônā צָפֹון north
16:14. porro altare aeneum quod erat coram Domino transtulit de facie templi et de loco altaris et de loco templi Domini posuitque illud ex latere altaris ad aquilonem
But the altar of brass that was before the Lord, he removed from the face of the temple, and from the place of the altar, and from the place of the temple of the Lord: and he set it at the side of the altar towards the north.
16:14. But the altar of brass, which was before the Lord, he took away from the face of the temple, and from the place of the altar, and from the place of the temple of the Lord. And he positioned it at the side of the altar, toward the north.
16:14. And he brought also the brasen altar, which [was] before the LORD, from the forefront of the house, from between the altar and the house of the LORD, and put it on the north side of the altar.
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
16:14: Put it on the north side - He seems to have intended to conform every thing in the Lord's house as much as possible to the idolatrous temples which he saw at Damascus, and to model the Divine worship in the same way: in a word to honor and worship the gods of Syria, and not the God of heaven. All the alterations specified here were in contempt of the true God. Thus he provoked to anger the Lord God of his fathers, Ch2 28:25.
4 Kings (2 Kings) 16:18
Albert Barnes: Notes on the Bible - 1834
16:14: Hereto the "Brasen altar" (marginal reference) had, it would seem, occupied a position directly in front of the temple porch, which it exactly equalled in width. Now Ahaz removed it from this place, and gave the honorable position to his new altar, which he designed to supersede the old far all ordinary purposes Kg2 16:15.
From between the altar ... - Urijah, having received no official directions, had placed the new altar in front of the old, between it and the eastern gate of the court. Ahaz consequently on his arrival found the brasen altar "between the (new) altar and the house of the Lord."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: the brazen: Exo 40:6, Exo 40:29; Ch2 1:5, Ch2 4:1; Mat 23:35
the altar: Kg2 16:10-12
Carl Friedrich Keil and Franz Delitzsch

Soon after this Ahaz went still further, and had "the copper altar before Jehovah," i.e., the altar of burnt-offering in the midst of the court before the entrance into the Holy Place, removed "from the front of the (temple-) house, from (the spot) between the altar (the new one built by Urijah) and the house of Jehovah (i.e., the temple-house(, and placed at the north side of the altar." הקריב does not mean removit, caused to be taken away, but admovit, and is properly to be connected with הם על־ירך, notwithstanding the fact that אתו ויּתּן is inserted between for the sake of greater clearness, as Maurer has already pointed out.
(Note: There is nothing in the text to support the view of Thenius, that Urijah had the brazen altar of burnt-offering erected by Solomon moved farther forwards, nearer to the temple-house, and the new one put in its place, whence it was afterwards shifted by Ahaz and the new one moved a little farther to the south, that is to say, that he placed the two altars close to one another, so that they now occupied the centre of the court.)
On the use of the article with המּזבּח in the construct state, see Ewald, 290, d.
Geneva 1599
And he brought also the brasen altar, which [was] before the LORD, from the forefront of the house, from between the altar and the house of the LORD, and put it on the (i) north side of the altar.
(i) That is, at the right hand, as men went into the temple.
John Gill
And he brought also the brasen altar which was before the Lord,.... That which Solomon made, 2Chron 4:1, which stood in the court by the door of the tabernacle of the congregation before the Lord, Lev 1:5 from the forefront of the house; the frontispiece of the temple, which was at the eastern gate of it:
from between the altar and the house of the Lord for it seems Urijah had placed the new altar behind the old one, more out of sight; the brasen altar standing between that and the eastern gate, or entrance into the temple; wherefore he removed the brasen altar, and put his new one in the room of it:
and put it; that is, the brasen altar of Solomon:
on the north side of the altar; of the new altar, at the right hand as they went into the temple; where it was as in a corner, in greater obscurity, and the new altar more in view as they came into the temple.
John Wesley
Brazen attar - Of burnt - offerings, made by Solomon, and placed there by God's appointment. From between, &c. - His new altar was at first set below the brazen altar, and at a farther distance from the temple. This he took for a disparagement to his altar; and therefore impiously takes that away, and puts his in its place. And put, &c. - So he put God's altar out of its place and use! A bolder stroke than the very worst of kings had hitherto given to religion.
16:1516:15: Եւ պատուէր ետ արքայ Աքազ Ուրիա՛ քահանայի եւ ասէ. ՚Ի վերայ մեծի սեղանոյդ մատուցանիցես զողջակէզս առաւօտինս, եւ զզոհս երեկոյինս, եւ զողջակէզս արքայի եւ զզոհս նորա. եւ զողջակէզս ժողովրդեան երկրիս, եւ զոհս նոցա եւ զնուէրս նոցա, եւ զամենայն արիւն ողջակիզաց, եւ զամենայն արիւն զոհից՝ ՚ի վերայ նորա հեղուցուս. բայց սեղանն պղնձի եղիցի ի՛նձ յառաւօտինս[3954]։ [3954] Ոմանք. Եւ զամենայն արիւն զոհից նոցա ՚ի վերայ նորա։
15 Աքազ արքան պատուէր տուեց Ուրիա քահանային՝ ասելով. «Այս մեծ զոհասեղանի վրայ պէտք է մատուցես առաւօտեան ողջակէզը եւ երեկոյեան զոհաբերութիւնը, արքայի ողջակէզն ու նրա զոհաբերութիւնները, երկրի ժողովրդի ողջակէզները, զոհաբերութիւններն ու ընծաները: Բոլոր ողջակէզների ու զոհաբերութիւնների արիւնը նրա վրայ պէտք է թափես, իսկ պղնձէ զոհասեղանն իմ տրամադրութեան տակ պէտք է լինի առաւօտեան»:
15 Աքազ թագաւորը Ուրիա քահանային հրամայեց՝ ըսելով. «Մեծ սեղանին վրայ առտուան ողջակէզն ու իրիկուան հացի ընծան ու երկրին բոլոր ժողովուրդին ողջակէզը եւ անոնց հացի ընծան ու անոնց նուէրները պիտի մատուցանես ու ողջակէզներուն եւ զոհերուն արիւնը անոր վրայ պիտի սրսկես ու պղնձէ սեղանը իմս պիտի ըլլայ՝ հոն հարցնելու համար»։
Եւ պատուէր ետ արքայ Աքազ Ուրիայ քահանայի եւ ասէ. Ի վերայ մեծի սեղանոյդ մատուցանիցես զողջակէզս առաւօտինս եւ զզոհս երեկոյինս եւ զողջակէզս արքայի եւ զզոհս նորա, եւ զողջակէզս ժողովրդեան երկրիս եւ զզոհս նոցա եւ զնուէրս նոցա, եւ զամենայն արիւն ողջակիզաց եւ զամենայն արիւն զոհից ի վերայ նորա հեղուցուս. բայց սեղանն պղնձի եղիցի ինձ [241]յառաւօտինս:

16:15: Եւ պատուէր ետ արքայ Աքազ Ուրիա՛ քահանայի եւ ասէ. ՚Ի վերայ մեծի սեղանոյդ մատուցանիցես զողջակէզս առաւօտինս, եւ զզոհս երեկոյինս, եւ զողջակէզս արքայի եւ զզոհս նորա. եւ զողջակէզս ժողովրդեան երկրիս, եւ զոհս նոցա եւ զնուէրս նոցա, եւ զամենայն արիւն ողջակիզաց, եւ զամենայն արիւն զոհից՝ ՚ի վերայ նորա հեղուցուս. բայց սեղանն պղնձի եղիցի ի՛նձ յառաւօտինս[3954]։
[3954] Ոմանք. Եւ զամենայն արիւն զոհից նոցա ՚ի վերայ նորա։
15 Աքազ արքան պատուէր տուեց Ուրիա քահանային՝ ասելով. «Այս մեծ զոհասեղանի վրայ պէտք է մատուցես առաւօտեան ողջակէզը եւ երեկոյեան զոհաբերութիւնը, արքայի ողջակէզն ու նրա զոհաբերութիւնները, երկրի ժողովրդի ողջակէզները, զոհաբերութիւններն ու ընծաները: Բոլոր ողջակէզների ու զոհաբերութիւնների արիւնը նրա վրայ պէտք է թափես, իսկ պղնձէ զոհասեղանն իմ տրամադրութեան տակ պէտք է լինի առաւօտեան»:
15 Աքազ թագաւորը Ուրիա քահանային հրամայեց՝ ըսելով. «Մեծ սեղանին վրայ առտուան ողջակէզն ու իրիկուան հացի ընծան ու երկրին բոլոր ժողովուրդին ողջակէզը եւ անոնց հացի ընծան ու անոնց նուէրները պիտի մատուցանես ու ողջակէզներուն եւ զոհերուն արիւնը անոր վրայ պիտի սրսկես ու պղնձէ սեղանը իմս պիտի ըլլայ՝ հոն հարցնելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1516:15 И дал приказание царь Ахаз священнику Урии, сказав: на большом жертвеннике сожигай утреннее всесожжение и вечернее хлебное приношение, и всесожжение от царя и хлебное приношение от него, и всесожжение от всех людей земли и хлебное приношение от них, и возлияние от них, и всякою кровью всесожжений и всякою кровью жертв окропляй его, а жертвенник медный останется до моего усмотрения.
16:15 καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin ὁ ο the βασιλεὺς βασιλευς monarch; king Αχαζ αχαζ Achaz; Akhaz τῷ ο the Ουρια ουριας Ourias; Urias τῷ ο the ἱερεῖ ιερευς priest λέγων λεγω tell; declare ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar τὸ ο the μέγα μεγας great; loud πρόσφερε προσφερω offer; bring to τὴν ο the ὁλοκαύτωσιν ολοκαυτωσις the πρωινὴν πρωινος early καὶ και and; even τὴν ο the θυσίαν θυσια immolation; sacrifice τὴν ο the ἑσπερινὴν εσπερινος and; even τὴν ο the ὁλοκαύτωσιν ολοκαυτωσις the βασιλέως βασιλευς monarch; king καὶ και and; even τὴν ο the θυσίαν θυσια immolation; sacrifice αὐτοῦ αυτος he; him καὶ και and; even τὴν ο the ὁλοκαύτωσιν ολοκαυτωσις all; every τοῦ ο the λαοῦ λαος populace; population καὶ και and; even τὴν ο the θυσίαν θυσια immolation; sacrifice αὐτῶν αυτος he; him καὶ και and; even τὴν ο the σπονδὴν σπονδη he; him καὶ και and; even πᾶν πας all; every αἷμα αιμα blood; bloodstreams ὁλοκαυτώσεως ολοκαυτωσις and; even πᾶν πας all; every αἷμα αιμα blood; bloodstreams θυσίας θυσια immolation; sacrifice ἐπ᾿ επι in; on αὐτὸ αυτος he; him προσχεεῖς προσχεω and; even τὸ ο the θυσιαστήριον θυσιαστηριον altar τὸ ο the χαλκοῦν χαλκεος of brass ἔσται ειμι be μοι μοι me εἰς εις into; for τὸ ο the πρωί πρωι early
16:15 וַו *wa וְ and יְצַוֶּ֣היצוהו *yᵊṣawwˈeh צוה command הַ ha הַ the מֶּֽלֶךְ־ mmˈeleḵ- מֶלֶךְ king אָ֠חָז ʔāḥˌāz אָחָז Ahaz אֶת־ ʔeṯ- אֵת [object marker] אוּרִיָּ֨ה ʔûriyyˌā אוּרִיָּה Uriah הַ ha הַ the כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say עַ֣ל ʕˈal עַל upon הַ ha הַ the מִּזְבֵּ֣חַ mmizbˈēₐḥ מִזְבֵּחַ altar הַ ha הַ the גָּדֹ֡ול ggāḏˈôl גָּדֹול great הַקְטֵ֣ר haqṭˈēr קטר smoke אֶת־ ʔeṯ- אֵת [object marker] עֹֽלַת־ ʕˈōlaṯ- עֹלָה burnt-offering הַ ha הַ the בֹּקֶר֩ bbōqˌer בֹּקֶר morning וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מִנְחַ֨ת minḥˌaṯ מִנְחָה present הָ hā הַ the עֶ֜רֶב ʕˈerev עֶרֶב evening וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֹלַ֧ת ʕōlˈaṯ עֹלָה burnt-offering הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מִנְחָתֹ֗ו minḥāṯˈô מִנְחָה present וְ֠ wᵊ וְ and אֵת ʔˌēṯ אֵת [object marker] עֹלַ֞ת ʕōlˈaṯ עֹלָה burnt-offering כָּל־ kol- כֹּל whole עַ֤ם ʕˈam עַם people הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth וּ û וְ and מִנְחָתָ֣ם minḥāṯˈām מִנְחָה present וְ wᵊ וְ and נִסְכֵּיהֶ֔ם niskêhˈem נֵסֶךְ libation וְ wᵊ וְ and כָל־ ḵol- כֹּל whole דַּ֥ם dˌam דָּם blood עֹלָ֛ה ʕōlˈā עֹלָה burnt-offering וְ wᵊ וְ and כָל־ ḵol- כֹּל whole דַּם־ dam- דָּם blood זֶ֖בַח zˌevaḥ זֶבַח sacrifice עָלָ֣יו ʕālˈāʸw עַל upon תִּזְרֹ֑ק tizrˈōq זרק toss וּ û וְ and מִזְבַּ֧ח mizbˈaḥ מִזְבֵּחַ altar הַ ha הַ the נְּחֹ֛שֶׁת nnᵊḥˈōšeṯ נְחֹשֶׁת bronze יִֽהְיֶה־ yˈihyeh- היה be לִּ֖י llˌî לְ to לְ lᵊ לְ to בַקֵּֽר׃ vaqqˈēr בקר attend to
16:15. praecepit quoque rex Ahaz Uriae sacerdoti dicens super altare maius offer holocaustum matutinum et sacrificium vespertinum et holocaustum regis et sacrificium eius et holocaustum universi populi terrae et sacrificia eorum et libamina eorum et omnem sanguinem holocausti et universum sanguinem victimae super illud effundes altare vero aeneum erit paratum ad voluntatem meamAnd king Achaz commanded Urias, the priest, saying: Upon the great altar offer the morning holocaust, and the evening sacrifice, and the king's holocaust, and his sacrifice, and the holocaust of the whole people of the land, and their sacrifices, and their libations: and all the blood of the holocaust, and all the blood of the victim, thou shalt pour out upon it: but the altar of brass shall be ready at my pleasure.
15. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meal offering, and the king’s burnt offering, and his meal offering, with the burnt offering of all the people of the land, and their meal offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: but the brasen altar shall be for me to inquire by.
16:15. Also, king Ahaz instructed Uriah, the priest, saying: “Upon the great altar, offer the morning holocaust, and the evening sacrifice, and the holocaust of the king, and his sacrifice, and the holocaust of the entire people of the land, and their sacrifices. But their libations, and all the blood of the holocaust, and all the blood of the victim, you shall pour out upon it. Then truly, the altar of brass shall be prepared for use at my will.”
16:15. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brasen altar shall be for me to inquire [by].
And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king' s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brasen altar shall be for me to enquire:

16:15 И дал приказание царь Ахаз священнику Урии, сказав: на большом жертвеннике сожигай утреннее всесожжение и вечернее хлебное приношение, и всесожжение от царя и хлебное приношение от него, и всесожжение от всех людей земли и хлебное приношение от них, и возлияние от них, и всякою кровью всесожжений и всякою кровью жертв окропляй его, а жертвенник медный останется до моего усмотрения.
16:15
καὶ και and; even
ἐνετείλατο εντελλομαι direct; enjoin
ο the
βασιλεὺς βασιλευς monarch; king
Αχαζ αχαζ Achaz; Akhaz
τῷ ο the
Ουρια ουριας Ourias; Urias
τῷ ο the
ἱερεῖ ιερευς priest
λέγων λεγω tell; declare
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τὸ ο the
μέγα μεγας great; loud
πρόσφερε προσφερω offer; bring to
τὴν ο the
ὁλοκαύτωσιν ολοκαυτωσις the
πρωινὴν πρωινος early
καὶ και and; even
τὴν ο the
θυσίαν θυσια immolation; sacrifice
τὴν ο the
ἑσπερινὴν εσπερινος and; even
τὴν ο the
ὁλοκαύτωσιν ολοκαυτωσις the
βασιλέως βασιλευς monarch; king
καὶ και and; even
τὴν ο the
θυσίαν θυσια immolation; sacrifice
αὐτοῦ αυτος he; him
καὶ και and; even
τὴν ο the
ὁλοκαύτωσιν ολοκαυτωσις all; every
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
τὴν ο the
θυσίαν θυσια immolation; sacrifice
αὐτῶν αυτος he; him
καὶ και and; even
τὴν ο the
σπονδὴν σπονδη he; him
καὶ και and; even
πᾶν πας all; every
αἷμα αιμα blood; bloodstreams
ὁλοκαυτώσεως ολοκαυτωσις and; even
πᾶν πας all; every
αἷμα αιμα blood; bloodstreams
θυσίας θυσια immolation; sacrifice
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
προσχεεῖς προσχεω and; even
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τὸ ο the
χαλκοῦν χαλκεος of brass
ἔσται ειμι be
μοι μοι me
εἰς εις into; for
τὸ ο the
πρωί πρωι early
16:15
וַו
*wa וְ and
יְצַוֶּ֣היצוהו
*yᵊṣawwˈeh צוה command
הַ ha הַ the
מֶּֽלֶךְ־ mmˈeleḵ- מֶלֶךְ king
אָ֠חָז ʔāḥˌāz אָחָז Ahaz
אֶת־ ʔeṯ- אֵת [object marker]
אוּרִיָּ֨ה ʔûriyyˌā אוּרִיָּה Uriah
הַ ha הַ the
כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
עַ֣ל ʕˈal עַל upon
הַ ha הַ the
מִּזְבֵּ֣חַ mmizbˈēₐḥ מִזְבֵּחַ altar
הַ ha הַ the
גָּדֹ֡ול ggāḏˈôl גָּדֹול great
הַקְטֵ֣ר haqṭˈēr קטר smoke
אֶת־ ʔeṯ- אֵת [object marker]
עֹֽלַת־ ʕˈōlaṯ- עֹלָה burnt-offering
הַ ha הַ the
בֹּקֶר֩ bbōqˌer בֹּקֶר morning
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מִנְחַ֨ת minḥˌaṯ מִנְחָה present
הָ הַ the
עֶ֜רֶב ʕˈerev עֶרֶב evening
וְֽ wᵊˈ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עֹלַ֧ת ʕōlˈaṯ עֹלָה burnt-offering
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מִנְחָתֹ֗ו minḥāṯˈô מִנְחָה present
וְ֠ wᵊ וְ and
אֵת ʔˌēṯ אֵת [object marker]
עֹלַ֞ת ʕōlˈaṯ עֹלָה burnt-offering
כָּל־ kol- כֹּל whole
עַ֤ם ʕˈam עַם people
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
מִנְחָתָ֣ם minḥāṯˈām מִנְחָה present
וְ wᵊ וְ and
נִסְכֵּיהֶ֔ם niskêhˈem נֵסֶךְ libation
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
דַּ֥ם dˌam דָּם blood
עֹלָ֛ה ʕōlˈā עֹלָה burnt-offering
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
דַּם־ dam- דָּם blood
זֶ֖בַח zˌevaḥ זֶבַח sacrifice
עָלָ֣יו ʕālˈāʸw עַל upon
תִּזְרֹ֑ק tizrˈōq זרק toss
וּ û וְ and
מִזְבַּ֧ח mizbˈaḥ מִזְבֵּחַ altar
הַ ha הַ the
נְּחֹ֛שֶׁת nnᵊḥˈōšeṯ נְחֹשֶׁת bronze
יִֽהְיֶה־ yˈihyeh- היה be
לִּ֖י llˌî לְ to
לְ lᵊ לְ to
בַקֵּֽר׃ vaqqˈēr בקר attend to
16:15. praecepit quoque rex Ahaz Uriae sacerdoti dicens super altare maius offer holocaustum matutinum et sacrificium vespertinum et holocaustum regis et sacrificium eius et holocaustum universi populi terrae et sacrificia eorum et libamina eorum et omnem sanguinem holocausti et universum sanguinem victimae super illud effundes altare vero aeneum erit paratum ad voluntatem meam
And king Achaz commanded Urias, the priest, saying: Upon the great altar offer the morning holocaust, and the evening sacrifice, and the king's holocaust, and his sacrifice, and the holocaust of the whole people of the land, and their sacrifices, and their libations: and all the blood of the holocaust, and all the blood of the victim, thou shalt pour out upon it: but the altar of brass shall be ready at my pleasure.
16:15. Also, king Ahaz instructed Uriah, the priest, saying: “Upon the great altar, offer the morning holocaust, and the evening sacrifice, and the holocaust of the king, and his sacrifice, and the holocaust of the entire people of the land, and their sacrifices. But their libations, and all the blood of the holocaust, and all the blood of the victim, you shall pour out upon it. Then truly, the altar of brass shall be prepared for use at my will.”
16:15. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brasen altar shall be for me to inquire [by].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:15: The brasen altar shall be for me to inquire by - The bulk of modern commentators translate - "As for the Brasen altar, it will be for me to inquire (or consider) what I shall do with it."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:15: the morning: Kg2 3:20; Exo 29:39-41; Num 28:2-10; Dan 9:21, Dan 9:27, Dan 11:31, Dan 12:11
the king's burnt: Lev 4:13-26; Sa2 6:17, Sa2 6:18; Kg1 3:4, Kg1 8:64; Ch2 7:4, Ch2 7:5, Ch2 29:21-24, Ch2 29:32, Ch2 29:35; Eze 46:4-7, Eze 46:12-14
for me to inquire by: Kg2 18:4; Gen 44:5; Ch2 33:6; Isa 2:6; Hos 4:12
Carl Friedrich Keil and Franz Delitzsch

He also commanded that the daily morning and evening sacrifice, and the special offerings of the king and the people, should be presented upon the new altar, and thereby put a stop to the use of the Solomonian altar, "about which he would consider." The Chethb ויצוּהוּ is not to be altered; the pron. suff. stands before the noun, as is frequently the case in the more diffuse popular speech. The new altar is called "the great altar," probably because it was somewhat larger than that of Solomon. הקטר: used for the burning of the sacrifices. הערב מנחת is not merely the meat-offering offered in the evening, but the whole of the evening sacrifice, consisting of a burnt-offering and a meat-offering, as in 3Kings 18:29, 3Kings 18:36. לבקּר יהיה־לי, the brazen altar "will be to me for deliberation," i.e., I will reflect upon it, and then make further arrangements. On בּקּר in this sense see Prov 20:25. In the opinion of Ahaz, the altar which had been built after the model of that of Damascus was not to be an idolatrous altar, but an altar of Jehovah. The reason for this arbitrary removal of the altar of Solomon, which had been sanctified by the Lord Himself at the dedication of the temple by fire from heaven, was, in all probability, chiefly that the Damascene altar pleased Ahaz better; and the innovation was a sin against Jehovah, inasmuch as God Himself had prescribed the form for His sanctuary (cf. Ex 25:40; Ex 26:30; 1Chron 28:19), so that any altar planned by man and built according to a heathen model was practically the same as an idolatrous altar. - The account of this altar is omitted from the Chronicles; but in v. 23 we have this statement instead: "Ahaz offered sacrifice to the gods of Damascus, who smote him, saying, The gods of the kings of Aram helped them; I will sacrifice to them that they may help me: and they were the ruin of him and of all Israel." Thenius and Bertheau find in this account an alteration of our account of the copying of the Damascene altar introduced by the chronicler as favouring his design, namely, to give as glaring a description as possible of the ungodliness of Ahaz. But they are mistaken. For even if the notice in the Chronicles had really sprung from this alone, the chronicler would have been able from the standpoint of the Mosaic law to designate the offering of sacrifice upon the altar built after the model of an idolatrous Syrian altar as sacrificing to these gods. But it is a question whether the chronicler had in his mind merely the sacrifices offered upon that altar in the temple-court, and not rather sacrifices which Ahaz offered upon some bamah to the gods of Syria, when he was defeated and oppressed by the Syrians, for the purpose of procuring their assistance. As Ahaz offered his son in sacrifice to Moloch according to 4Kings 16:3, he might just as well have offered sacrifice to the gods of the Syrians.
Geneva 1599
And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king's burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the (k) brasen altar shall be for me to enquire [by].
(k) Here he establishes by commandment his own wicked proceedings, and abolishes the commandment and ordinance of God.
John Gill
And King Ahaz commanded Urijah the priest, saying,.... Who was not to be commanded by the king in matters of worship, but to attend to the laws and institutions of God:
saying, upon the great altar; meaning the new one, which either was of a larger size than the altar of God, or was greater in the esteem of Ahaz:
burn the morning burnt offering, and the evening meat offering; the daily sacrifice, morning and evening:
and the king's burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; such as were offered up at any time on the account of the rulers of the land in particular, or of the whole congregation of Israel, see Lev 4:1
and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice; as it used to be sprinkled upon the altar of the Lord:
and the brasen altar shall be for me to inquire by; to search, inquire, and consider what was to be done with it; for altars were never inquired by as oracles; the meaning is, that it was never to be made use of but by him, and when he pleased.
John Wesley
Great altar - This new altar; which was greater than Solomon's. Sacrifice - Whatsoever is offered to the true God, either in my name (for possibly he did not yet utterly forsake God, but worshipped idols with him) or on the behalf of the people, shall be offered on this new altar. Enquire by - That shall be reserved for my proper use, to enquire by; at which I may seek God, or enquire of his will, by sacrifices joined with prayer, when I shall see fit. Having thrust it out from the use for which it was instituted, which was to sanctify the gifts offered upon it, he pretends to advance it above its institution, which it is common for superstitious people to do. But to overdo is to underdo. Our wisdom is, to do just what God has commanded.
16:1616:16: Եւ արա՛ր Ուրիա քահանայ ըստ ամենայնի որպէս պատուիրեաց նմա Աքազ արքայ։
16 Ուրիա քահանան ամէն ինչ արեց այնպէս, ինչպէս նրան պատուիրել էր Աքազ արքան:
16 Ուրիա քահանան Աքազ թագաւորին բոլոր հրամայածին պէս ըրաւ։
Եւ արար Ուրիա քահանայ ըստ ամենայնի որպէս պատուիրեաց նմա արքայ Աքազ:

16:16: Եւ արա՛ր Ուրիա քահանայ ըստ ամենայնի որպէս պատուիրեաց նմա Աքազ արքայ։
16 Ուրիա քահանան ամէն ինչ արեց այնպէս, ինչպէս նրան պատուիրել էր Աքազ արքան:
16 Ուրիա քահանան Աքազ թագաւորին բոլոր հրամայածին պէս ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1616:16 И сделал священник Урия все так, как приказал царь Ахаз.
16:16 καὶ και and; even ἐποίησεν ποιεω do; make Ουριας ουριας Ourias; Urias ὁ ο the ἱερεὺς ιερευς priest κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἐνετείλατο εντελλομαι direct; enjoin αὐτῷ αυτος he; him ὁ ο the βασιλεὺς βασιλευς monarch; king Αχαζ αχαζ Achaz; Akhaz
16:16 וַ wa וְ and יַּ֖עַשׂ yyˌaʕaś עשׂה make אוּרִיָּ֣ה ʔûriyyˈā אוּרִיָּה Uriah הַ ha הַ the כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest כְּ kᵊ כְּ as כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוָּ֖ה ṣiwwˌā צוה command הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king אָחָֽז׃ ʔāḥˈāz אָחָז Ahaz
16:16. fecit igitur Urias sacerdos iuxta omnia quae praeceperat rex AhazSo Urias, thc priest, did according to all that king Achaz had commanded him.
16. Thus did Urijah the priest, according to all that king Ahaz commanded.
16:16. And so Uriah, the priest, acted in accord with all that king Ahaz had instructed to him.
16:16. Thus did Urijah the priest, according to all that king Ahaz commanded.
Thus did Urijah the priest, according to all that king Ahaz commanded:

16:16 И сделал священник Урия все так, как приказал царь Ахаз.
16:16
καὶ και and; even
ἐποίησεν ποιεω do; make
Ουριας ουριας Ourias; Urias
ο the
ἱερεὺς ιερευς priest
κατὰ κατα down; by
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐνετείλατο εντελλομαι direct; enjoin
αὐτῷ αυτος he; him
ο the
βασιλεὺς βασιλευς monarch; king
Αχαζ αχαζ Achaz; Akhaz
16:16
וַ wa וְ and
יַּ֖עַשׂ yyˌaʕaś עשׂה make
אוּרִיָּ֣ה ʔûriyyˈā אוּרִיָּה Uriah
הַ ha הַ the
כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest
כְּ kᵊ כְּ as
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
צִוָּ֖ה ṣiwwˌā צוה command
הַ ha הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
אָחָֽז׃ ʔāḥˈāz אָחָז Ahaz
16:16. fecit igitur Urias sacerdos iuxta omnia quae praeceperat rex Ahaz
So Urias, thc priest, did according to all that king Achaz had commanded him.
16. Thus did Urijah the priest, according to all that king Ahaz commanded.
16:16. And so Uriah, the priest, acted in accord with all that king Ahaz had instructed to him.
16:16. Thus did Urijah the priest, according to all that king Ahaz commanded.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:16: The writer condemns the obsequiousness of Urijah, whose conduct was the more inexcusable after the noble example of his predecessor Azariah Ch2 26:17-20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:16: Kg2 16:11; Act 4:19, Act 5:29; Th1 2:4; Jde 1:11
John Gill
Thus did Urijah the priest, according to all that King Ahaz commanded. Not only concerning the structure of the altar, but the sacrifices to be offered on it; like king like priest, both apostates and idolaters.
16:1716:17: Եւ կոտորեաց արքայ Աքազ զաղխսն մեքենովթացն, եւ փոխեաց ՚ի նոցանէ զաւազանսն, եւ զծովն իջոյց ՚ի ցլուցն պղնձեաց երկոտասանեցունց որ ՚ի ներքոյ նորա, եւ եդ զնա ՚ի վերայ քարեղէն խարսխի։
17 Աքազ արքան կոտրեց անուաւոր խարիսխները, փոխադրեց լուացարանները, ձուլածոյ աւազանն իջեցրեց իր տակ գտնուող տասներկու պղնձէ ցուլերից ու դրեց քարէ յատակի վրայ:
17 Աքազ թագաւորը խարիսխներուն սպառուածները կտրեց ու աւազանները անոնց վրայէն վերցուց։ Ծովն ալ իր տակ եղող պղնձէ եզներուն վրայէն իջեցուց ու զանիկա քարայատակի մը վրայ դրաւ։
Եւ կոտորեաց արքայ Աքազ զաղխսն մեքենովթացն, եւ [242]փոխեաց ի նոցանէն զաւազանսն, եւ զծովն իջոյց ի ցլուցն պղնձեաց [243]երկոտասանեցունց որ ի ներքոյ նորա, եւ եդ զնա ի վերայ քարեղէն խարսխի:

16:17: Եւ կոտորեաց արքայ Աքազ զաղխսն մեքենովթացն, եւ փոխեաց ՚ի նոցանէ զաւազանսն, եւ զծովն իջոյց ՚ի ցլուցն պղնձեաց երկոտասանեցունց որ ՚ի ներքոյ նորա, եւ եդ զնա ՚ի վերայ քարեղէն խարսխի։
17 Աքազ արքան կոտրեց անուաւոր խարիսխները, փոխադրեց լուացարանները, ձուլածոյ աւազանն իջեցրեց իր տակ գտնուող տասներկու պղնձէ ցուլերից ու դրեց քարէ յատակի վրայ:
17 Աքազ թագաւորը խարիսխներուն սպառուածները կտրեց ու աւազանները անոնց վրայէն վերցուց։ Ծովն ալ իր տակ եղող պղնձէ եզներուն վրայէն իջեցուց ու զանիկա քարայատակի մը վրայ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1716:17 И обломал царь Ахаз ободки у подстав, и снял с них умывальницы, и море снял с медных волов, которые {были} под ним, и поставил его на каменный пол.
16:17 καὶ και and; even συνέκοψεν συγκοπτω the βασιλεὺς βασιλευς monarch; king Αχαζ αχαζ Achaz; Akhaz τὰ ο the συγκλείσματα συγκλεισμα the μεχωνωθ μεχωνωθ and; even μετῆρεν μεταιρω take off ἀπ᾿ απο from; away αὐτῶν αυτος he; him τὸν ο the λουτῆρα λουτηρ and; even τὴν ο the θάλασσαν θαλασσα sea καθεῖλεν καθαιρεω take down; demolish ἀπὸ απο from; away τῶν ο the βοῶν βους ox τῶν ο the χαλκῶν χαλκεος of brass τῶν ο the ὑποκάτω υποκατω underneath αὐτῆς αυτος he; him καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτὴν αυτος he; him ἐπὶ επι in; on βάσιν βασις sole of the foot λιθίνην λιθινος stone
16:17 וַ wa וְ and יְקַצֵּץ֩ yᵊqaṣṣˌēṣ קצץ cut הַ ha הַ the מֶּ֨לֶךְ mmˌeleḵ מֶלֶךְ king אָחָ֜ז ʔāḥˈāz אָחָז Ahaz אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּסְגְּרֹ֣ות mmisgᵊrˈôṯ מִסְגֶּרֶת bulwark הַ ha הַ the מְּכֹנֹ֗ות mmᵊḵōnˈôṯ מְכֹונָה place וַ wa וְ and יָּ֤סַר yyˈāsar סור turn aside מֵֽ mˈē מִן from עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon אֶתואת־ *ʔeṯ- אֵת [object marker] הַ ha הַ the כִּיֹּ֔ר kkiyyˈōr כִּיֹּור basin וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יָּ֣ם yyˈom יָם sea הֹורִ֔ד hôrˈiḏ ירד descend מֵ mē מִן from עַ֛ל ʕˈal עַל upon הַ ha הַ the בָּקָ֥ר bbāqˌār בָּקָר cattle הַ ha הַ the נְּחֹ֖שֶׁת nnᵊḥˌōšeṯ נְחֹשֶׁת bronze אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תַּחְתֶּ֑יהָ taḥtˈeʸhā תַּחַת under part וַ wa וְ and יִּתֵּ֣ן yyittˈēn נתן give אֹתֹ֔ו ʔōṯˈô אֵת [object marker] עַ֖ל ʕˌal עַל upon מַרְצֶ֥פֶת marṣˌefeṯ מַרְצֶפֶת pavement אֲבָנִֽים׃ ʔᵃvānˈîm אֶבֶן stone
16:17. tulit autem rex Ahaz celatas bases et luterem qui erat desuper et mare deposuit de bubus aeneis qui sustentabant illud et posuit super pavimentum stratum lapideAnd king Achaz took away the graven bases, and the laver that was upon them: and he took down the sea from the brazen oxen that held it up, and put it upon a pavement of stone.
17. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brasen oxen that were under it, and put it upon a pavement of stone.
16:17. Then king Ahaz took away the engraved bases, and the basin that was upon them. And he took down the sea from the bronze oxen, which were holding it up. And he positioned it upon a layer of pavement stone.
16:17. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brasen oxen that [were] under it, and put it upon a pavement of stones.
And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brasen oxen that [were] under it, and put it upon a pavement of stones:

16:17 И обломал царь Ахаз ободки у подстав, и снял с них умывальницы, и море снял с медных волов, которые {были} под ним, и поставил его на каменный пол.
16:17
καὶ και and; even
συνέκοψεν συγκοπτω the
βασιλεὺς βασιλευς monarch; king
Αχαζ αχαζ Achaz; Akhaz
τὰ ο the
συγκλείσματα συγκλεισμα the
μεχωνωθ μεχωνωθ and; even
μετῆρεν μεταιρω take off
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
τὸν ο the
λουτῆρα λουτηρ and; even
τὴν ο the
θάλασσαν θαλασσα sea
καθεῖλεν καθαιρεω take down; demolish
ἀπὸ απο from; away
τῶν ο the
βοῶν βους ox
τῶν ο the
χαλκῶν χαλκεος of brass
τῶν ο the
ὑποκάτω υποκατω underneath
αὐτῆς αυτος he; him
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτὴν αυτος he; him
ἐπὶ επι in; on
βάσιν βασις sole of the foot
λιθίνην λιθινος stone
16:17
וַ wa וְ and
יְקַצֵּץ֩ yᵊqaṣṣˌēṣ קצץ cut
הַ ha הַ the
מֶּ֨לֶךְ mmˌeleḵ מֶלֶךְ king
אָחָ֜ז ʔāḥˈāz אָחָז Ahaz
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּסְגְּרֹ֣ות mmisgᵊrˈôṯ מִסְגֶּרֶת bulwark
הַ ha הַ the
מְּכֹנֹ֗ות mmᵊḵōnˈôṯ מְכֹונָה place
וַ wa וְ and
יָּ֤סַר yyˈāsar סור turn aside
מֵֽ mˈē מִן from
עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon
אֶתואת־
*ʔeṯ- אֵת [object marker]
הַ ha הַ the
כִּיֹּ֔ר kkiyyˈōr כִּיֹּור basin
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יָּ֣ם yyˈom יָם sea
הֹורִ֔ד hôrˈiḏ ירד descend
מֵ מִן from
עַ֛ל ʕˈal עַל upon
הַ ha הַ the
בָּקָ֥ר bbāqˌār בָּקָר cattle
הַ ha הַ the
נְּחֹ֖שֶׁת nnᵊḥˌōšeṯ נְחֹשֶׁת bronze
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תַּחְתֶּ֑יהָ taḥtˈeʸhā תַּחַת under part
וַ wa וְ and
יִּתֵּ֣ן yyittˈēn נתן give
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
עַ֖ל ʕˌal עַל upon
מַרְצֶ֥פֶת marṣˌefeṯ מַרְצֶפֶת pavement
אֲבָנִֽים׃ ʔᵃvānˈîm אֶבֶן stone
16:17. tulit autem rex Ahaz celatas bases et luterem qui erat desuper et mare deposuit de bubus aeneis qui sustentabant illud et posuit super pavimentum stratum lapide
And king Achaz took away the graven bases, and the laver that was upon them: and he took down the sea from the brazen oxen that held it up, and put it upon a pavement of stone.
16:17. Then king Ahaz took away the engraved bases, and the basin that was upon them. And he took down the sea from the bronze oxen, which were holding it up. And he positioned it upon a layer of pavement stone.
16:17. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brasen oxen that [were] under it, and put it upon a pavement of stones.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706

IV. The removal of God's altar, to make room for it. Urijah was so modest that he put this altar at the lower end of the court, and left God's altar in its place, between this and the house of the Lord, v. 14. But that would not satisfy Ahaz; he removed God's altar to an obscure corner in the north side of the court, and put his own before the sanctuary, in the place of it. He thinks his new altar is much more stately, and much more sightly, and disgraces that; and therefore "let that be laid aside as a vessel in which there is no pleasure." His superstitious invention, at first, jostled with God's sacred institution, but at length jostled it out. Note, Those will soon come to make nothing of God that will not be content to make him their all. Ahaz durst not (perhaps for fear of the people) quite demolish the brazen altar and knock it to pieces; but, while he ordered all the sacrifices to be offered upon this new altar (v. 15), The brazen altar (says he) shall be for me to enquire by. Having thrust it out from the use for which it was instituted, which was to sanctify the gifts offered upon it, he pretends to advance it above its institution, which it is common for superstitious people to do. The altar was never designed for an oracle, yet Ahaz will have it for that use. The Romish church seemingly magnifies Christ's sacraments, yet wretchedly corrupts them. But some give another sense of Ahaz's purpose: "As for the brazen altar, I will consider what to do with it, and give order about it." The Jews say that, afterwards, of the brass of it he made that famous dial which was called the dial of Ahaz, ch. xx. 11. The base compliance of the poor-spirited priest with the presumptuous usurpations of an ill-spirited king is again taken notice of (v. 16): Urijah the priest did according to all that king Ahaz commanded. Miserable is the case of great men when those that should reprove them for their sins strengthen and serve them in their sins.

17 And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brasen oxen that were under it, and put it upon a pavement of stones. 18 And the covert for the sabbath that they had built in the house, and the king's entry without, turned he from the house of the LORD for the king of Assyria. 19 Now the rest of the acts of Ahaz which he did, are they not written in the book of the chronicles of the kings of Judah? 20 And Ahaz slept with his fathers, and was buried with his fathers in the city of David: and Hezekiah his son reigned in his stead.
Here is, I. Ahaz abusing the temple, not the building itself, but some of the furniture of it. 1. He defaced the bases on which the lavers were set (1 Kings vii. 28, 29) and took down the molten sea, v. 17. These the priests used for washing; against them therefore he seems to have had a particular spite. It is one of the greatest prejudices that can be done to religion to obstruct the purifying of the priests, the Lord's ministers. 2. He removed the covert for the sabbath, erected either in honour of the sabbath or for the conveniency of the priests, when, on the sabbath, they officiated in greater numbers than on other days. Whatever it was, it should seem that in removing it he intended to put a contempt upon the sabbath, and so to open as wide an inlet as any to all manner of impiety. 3. The king's entry, which led to the house of the Lord, for the convenience of the royal family (perhaps that ascent which Solomon had made, and which the queen of Sheba admired, 1 Kings x. 5), he turned another way, to show that he did not intend to frequent the house of the Lord any more. This he did for the king of Assyria, to oblige him, who perhaps returned his visit, and found fault with this entry, as an inconvenience and disparagement to his palace. When those that have had a ready passage to the house of the Lord, to please their neighbours, turn it another way, they are going down the hill apace towards their ruin.
II. Ahaz resigning his life in the midst of his days, at thirty-six years of age (v. 19) and leaving his kingdom to a better man, Hezekiah his son (v. 20), who proved as much a friend to the temple as he had been an enemy to it. Perhaps this very son he had made to pass through the fire, and thereby dedicated him to Moloch; but God, by his grace, snatched him as a brand out of the burning.
Albert Barnes: Notes on the Bible - 1834
16:17: See the marginal references. The acts recorded here, were probably not mere wanton acts of mutilation, but steps in the conversion of these sacred objects to other uses, as to the ornamentation of a palace or of an idol temple. The bases, the oxen, and the sea were not destroyed - they remained at Jerusalem until its final capture Jer 52:17, Jer 52:20. Probably they were restored to their original uses by Hezekiah Ch2 29:19.
A pavement of stones - Probably a pavement made expressly, for the stones of the court seem to have been covered with a planking of cedar Kg1 6:36; Kg1 7:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:17: am 3265, bc 739
cut off: Ch2 28:24, Ch2 29:19
borders: Kg1 7:23, Kg1 7:27-39; Ch2 4:14
sea: Kg2 25:13-16; Kg1 7:23-26; Ch2 4:15; Jer 52:20
Carl Friedrich Keil and Franz Delitzsch

Ahaz also laid his hand upon the other costly vessels of the court of the temple. He broke off the panels of the Solomonian stands, which were ornamented with artistic carving, and removed the basins from the stands, and took the brazen sea from the brazen oxen upon which they stood, and placed it upon a stone pavement. The ו before את־הכּיּר can only have crept into the text through a copyist's error, and the singular must be taken distributively: he removed from them (the stands) every single basin. אבנים מרצפת (without the article) is not the stone pavement of the court of the temple, but a pedestal made of stones (βάσις λιθίνη, lxx) for the brazen sea. The reason why, or the object with which Ahaz mutilated these sacred vessels, is not given. The opinion expressed by Ewald, Thenius, and others, that Ahaz made a present to Tiglath-pileser with the artistically wrought panels of the stands, the basins, and the oxen of the brazen sea, is not only improbable in itself, since you would naturally suppose that if Ahaz had wished to make a "valuable and very welcome present" to the Assyrian king, he would have chosen some perfect stands with their basins for this purpose, and not merely the panels and basins; but it has not the smallest support in the biblical text, - on the contrary, it has the context against it. For, in the first place, if the objects named had been sent to Tiglath-pileser, this would certainly have been mentioned, as well as the sending of the temple and palace treasures. And, again, the mutilation of these vessels is placed between the erection of the new altar which was constructed after the Damascene model, and other measures which Ahaz adopted as a protection against the king of Assyria (4Kings 16:18). Now if Ahaz, on his return from visiting Tiglath-pileser at Damascus, had thought it necessary to send another valuable present to that king in order to secure his permanent friendship, he would hardly have adopted the measures described in the next verse.
4Kings 16:18
"The covered Sabbath-stand, which they had built in the house (temple), and the outer entrance of the king he turned (i.e., removed) into the house of Jehovah before the king of Assyria." השּׁבּת מיסך (Keri מוּסך, from סכך, to cover) is no doubt a covered place, stand or hall in the court of the temple, to be used by the king whenever he visited the temple with his retinue on the Sabbath or on feast-days; and "the outer entrance of the king" is probably the special ascent into the temple for the king mentioned in 3Kings 10:5. In what the removal of it consisted it is impossible to determine, from the want of information as to its original character. According to Ewald (Gesch. iii. p. 621) and Thenius, יהוה בּית הסב means, "he altered (these places), i.e., he robbed them of their ornaments, in the house of Jehovah." This is quite arbitrary. For even if יהוה בּית could mean "in the house of Jehovah" in this connection, הסב does not mean to disfigure, and still less "to deprive of ornaments." In 4Kings 23:34 and 4Kings 24:17 it signifies to alter the name, not to disfigure it. Again, אשּׁוּר מלך מפּני, "for fear of the king of Assyria," cannot mean, in this connection, "to make presents to the king of Assyria." And with this explanation, which is grammatically impossible, the inference drawn from it, namely, that Ahaz sent the ornaments of the king's stand and king's ascent to the king of Assyria along with the vessels mentioned in 4Kings 16:17, also falls to the ground. If the alterations which Ahaz made in the stands and the brazen sea had any close connection with his relation to Tiglath-pileser, which cannot be proved, Ahaz must have been impelled by fear to make them, not that he might send them as presents to him, but that he might hide them from him if he came to Jerusalem, to which 2Chron 28:20-21 seems to refer. It is also perfectly conceivable, as Zllich (Die Cherubimwagen, p. 56) conjectures, that Ahaz merely broke off the panels from the stands and removed the oxen from the brazen sea, that he might use these artistic works to decorate some other place, possibly his palace. - Whether these artistic works were restored or not at the time of Hezekiah's reformation or in that of Josiah, we have no accounts to show. All that can be gathered from 4Kings 25:13-14; Jer 52:17, and Jer 27:19, is, that the stands and the brazen sea were still in existence in the time of Nebuchadnezzar, and that on the destruction of Jerusalem by the Chaldaeans they were broken in pieces and carried away to Babylonia as brass. The brazen oxen are also specially mentioned in Jer 52:20, which is not the case in the parallel passage 4Kings 25:13; though this does not warrant the conclusion that they were no longer in existence at that time.
John Gill
And King Ahaz cut off the borders of the bases, and removed the laver from off them,.... In the temple there were ten lavers for the priests to wash in, which are here meant, the singular being put for the plural; and these had bases of brass, on which they were set; and about these bases were borders, which had on them figures of various creatures, lions, oxen, and cherubim; and these Ahaz cut off, either to deface them, in contempt of them, or to convert the brass to other uses, as he might also the bases themselves, since he removed the lavers from off of them, see 3Kings 7:27.
and took down the sea from off the brasen oxen that were under it; the molten sea Solomon made, which he set upon twelve oxen made of brass; this Ahaz took down from thence, either to abate its magnificence, and render it despicable, or for the sake of the brass, of which the oxen were made, see 3Kings 7:23.
and put it upon a pavement of stones; not upon the floor of the temple, for that was of wood, fir, or cedar, but on rows of stones, placed instead of bases for it to stand upon.
Robert Jamieson, A. R. Fausset and David Brown
HE SPOILS THE TEMPLE. (4Kings 16:17-19)
cut off the borders of the bases, &c.--It is thought that he did this to use the elaborate sculpture in adorning his palace.
16:1816:18: Եւ զհիմն աթոռոյն շինեաց ՚ի տան Տեառն, եւ զմուտ թագաւորին զարտաքին դարձոյց ՚ի տուն Տեառն, յերեսաց արքային Ասորեստանեաց։
18 Նա, ի պատիւ Ասորեստանի արքայի, Տիրոջ տան մէջ գահի համար մի պատուանդան դրեց եւ թագաւորական տան արտաքին մուտքը դարձրեց Տիրոջ տան կողմը:
18 Տէրոջը տանը մէջ շինուած շաբաթին ծածկոցն ու թագաւորին դուրսի ճամբան Ասորեստանի թագաւորին պատճառով Տէրոջը տունը* դարձուց։
Եւ [244]զհիմն աթոռոյն`` շինեաց ի տան Տեառն, եւ զմուտ թագաւորին զարտաքին դարձոյց ի տուն Տեառն յերեսաց արքային Ասորեստանեայց:

16:18: Եւ զհիմն աթոռոյն շինեաց ՚ի տան Տեառն, եւ զմուտ թագաւորին զարտաքին դարձոյց ՚ի տուն Տեառն, յերեսաց արքային Ասորեստանեաց։
18 Նա, ի պատիւ Ասորեստանի արքայի, Տիրոջ տան մէջ գահի համար մի պատուանդան դրեց եւ թագաւորական տան արտաքին մուտքը դարձրեց Տիրոջ տան կողմը:
18 Տէրոջը տանը մէջ շինուած շաբաթին ծածկոցն ու թագաւորին դուրսի ճամբան Ասորեստանի թագաւորին պատճառով Տէրոջը տունը* դարձուց։
zohrab-1805▾ eastern-1994▾ western am▾
16:1816:18 И отменил крытый субботний ход, который построили при храме, и внешний царский вход к дому Господню, ради царя Ассирийского.
16:18 καὶ και and; even τὸν ο the θεμέλιον θεμελιος foundation τῆς ο the καθέδρας καθεδρα seat ᾠκοδόμησεν οικοδομεω build ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master καὶ και and; even τὴν ο the εἴσοδον εισοδος inroad; entrance τοῦ ο the βασιλέως βασιλευς monarch; king τὴν ο the ἔξω εξω outside ἐπέστρεψεν επιστρεφω turn around; return ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master ἀπὸ απο from; away προσώπου προσωπον face; ahead of βασιλέως βασιλευς monarch; king Ἀσσυρίων ασσυριος Assyrios; Assirios
16:18 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מוּסַ֨ךְמיסך *mûsˌaḵ מוּסָךְ [uncertain] הַ ha הַ the שַּׁבָּ֜ת ššabbˈāṯ שַׁבָּת sabbath אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּנ֣וּ bānˈû בנה build בַ va בְּ in † הַ the בַּ֗יִת bbˈayiṯ בַּיִת house וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מְבֹ֤וא mᵊvˈô מָבֹוא entrance הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king הַֽ hˈa הַ the חִיצֹ֔ונָה ḥîṣˈônā חִיצֹון external הֵסֵ֖ב hēsˌēv סבב turn בֵּ֣ית bˈêṯ בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
16:18. Musach quoque sabbati quod aedificaverat in templo et ingressum regis exterius convertit in templo Domini propter regem AssyriorumThe Musach also for the sabbath, which he had built in the temple, and the king's entry from without, he turned into the temple of the Lord, because of the king of the Assyrians.
18. And the covered way for the sabbath, that they had built in the house, and the king’s entry without, turned he unto the house of the LORD, because of the king of Assyria.
16:18. Also, the canopy for the Sabbath, which he had built in the temple, and the exterior entrance of the king, he converted into the temple of the Lord, because of the king of the Assyrians.
16:18. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the LORD for the king of Assyria.
And the covert for the sabbath that they had built in the house, and the king' s entry without, turned he from the house of the LORD for the king of Assyria:

16:18 И отменил крытый субботний ход, который построили при храме, и внешний царский вход к дому Господню, ради царя Ассирийского.
16:18
καὶ και and; even
τὸν ο the
θεμέλιον θεμελιος foundation
τῆς ο the
καθέδρας καθεδρα seat
ᾠκοδόμησεν οικοδομεω build
ἐν εν in
οἴκῳ οικος home; household
κυρίου κυριος lord; master
καὶ και and; even
τὴν ο the
εἴσοδον εισοδος inroad; entrance
τοῦ ο the
βασιλέως βασιλευς monarch; king
τὴν ο the
ἔξω εξω outside
ἐπέστρεψεν επιστρεφω turn around; return
ἐν εν in
οἴκῳ οικος home; household
κυρίου κυριος lord; master
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
βασιλέως βασιλευς monarch; king
Ἀσσυρίων ασσυριος Assyrios; Assirios
16:18
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מוּסַ֨ךְמיסך
*mûsˌaḵ מוּסָךְ [uncertain]
הַ ha הַ the
שַּׁבָּ֜ת ššabbˈāṯ שַׁבָּת sabbath
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּנ֣וּ bānˈû בנה build
בַ va בְּ in
הַ the
בַּ֗יִת bbˈayiṯ בַּיִת house
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מְבֹ֤וא mᵊvˈô מָבֹוא entrance
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
הַֽ hˈa הַ the
חִיצֹ֔ונָה ḥîṣˈônā חִיצֹון external
הֵסֵ֖ב hēsˌēv סבב turn
בֵּ֣ית bˈêṯ בַּיִת house
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
16:18. Musach quoque sabbati quod aedificaverat in templo et ingressum regis exterius convertit in templo Domini propter regem Assyriorum
The Musach also for the sabbath, which he had built in the temple, and the king's entry from without, he turned into the temple of the Lord, because of the king of the Assyrians.
16:18. Also, the canopy for the Sabbath, which he had built in the temple, and the exterior entrance of the king, he converted into the temple of the Lord, because of the king of the Assyrians.
16:18. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the LORD for the king of Assyria.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:18: And the covert for the Sabbath - There are a great number of conjectures concerning this covert, or, as it is in the Hebrew, the מוסך musach, of the Sabbath. As the word, and others derived from the same root, signify covering or booths, it is very likely that this means either a sort of canopy which was erected on the Sabbath days for the accommodation of the people who came to worship, and which Ahaz took away to discourage them from that worship; or a canopy under which the king and his family reposed themselves, and which he transported to some other place to accommodate the king of Assyria when he visited him. Jarchi supposes that it was a sort of covert way that the kings of Judah had to the temple, and Ahaz had it removed lest the king of Assyria, going by that way, and seeing the sacred vessels, should covet them. If that way had been open, he might have gone by it into the temple, and have seen the sacred vessels, and so have asked them from a man who was in no condition to refuse them, however unwilling he might be to give them up. The removing of this, whatever it was, whether throne or canopy, or covered way, cut off the communication between the king's house and the temple; and the king of Assyria would not attempt to go into that sacred place by that other passage to which the priests alone had access.
4 Kings (2 Kings) 16:20
Albert Barnes: Notes on the Bible - 1834
16:18: The covert ... in the house - A canopied seat in the temple for the king and his family when they attended public worship on the sabbath. It stood no doubt in the inner court of the temple.
The king's entry without - This would seem to have been a private passage by which the king crossed the outer court to the east gate of the inner court when he visited the temple Eze 46:1-2.
Turned he from the house of the Lord for the king of Assyria - This passage is very obscure. Some translate - "altered he in the house of the Lord, because of the kine of Assyria," supposing the "covert" and the "passage" to have been of rich materials, and Ahaz to have taken them to eke out his "presents to the king of Assyria." Others render, "removed he into the house of the Lord from fear of the king of Assyria."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:18: the covert: There are a great number of conjectures concerning this covert; but it is probable that it was either, as Locke supposes, a sort of shelter or canopy erected for the people on the sabbath when the crowd was too great for the porch to contain them; or, as Dr. Geddes supposes, a seat, covered with a canopy, placed on an elevation, for the king and his court, when they attended public worship. Kg2 11:5; Kg1 10:5; Eze 46:2
Geneva 1599
And the (l) covert for the sabbath that they had built in the house, and the king's entry without, turned he from the house of the LORD (m) for the king of Assyria.
(l) Or tent, in which they lay on the sabbath, who had served their week in the temple and so departed home.
(m) Either to flatter the king of Assyria, when he should thus see him change the ordinance of God or else that the temple might be a refuge for him if the king should suddenly assault his house.
John Gill
And the covert for the sabbath that they had built in the house,.... Used on the sabbath day, either for the people to sit under to hear the law explained by the priests; or for the course of the priests to be in, that went out that day, to give way to the course that entered, which yet did not depart from the temple till evening; or rather for the king himself to sit under, while attending the temple service of that day, and might be the cover of the scaffold, 2Chron 6:13 and be very rich cloth of gold; and therefore he took it away for the king of Assyria, or to signify that he should not frequent the place any more: and hence it follows:
and the king's entry without, turned he from the house of the Lord; the way which led from the king's palace to it, he turned it a round about way, that it might not be discerned there was a way from the one to the other: and this he did
for the king of Assyria; to gratify him, that he might from hence conclude that he had wholly relinquished the worship of God in the temple, and should cleave to the gods of Damascus and Syria; or for fear of him, that he might not see the way into the temple, and take away the vessels; or find him, should he be obliged to hide himself there, when in danger by him.
John Wesley
The covert - The form and use whereof is now unknown. It is generally understood of some building, either that where the priests after their weekly course was ended, abode until the next course came; which was done upon the sabbath - day: or that in which the guard of the temple kept their station; or that under which the king used to sit to hear God's word, and see the sacrifices; which is called, the covert of the sabbath, because the chief times in which the king used it for those ends, was the weekly sabbath, and other solemn days of feasting, or fasting (which all come under the name of sabbaths in the Old Testament) upon which the king used more solemnly, to present himself before the Lord, than at other times. The entry - By which the king used to go from his palace to the temple.
Robert Jamieson, A. R. Fausset and David Brown
the covert for the Sabbath--the portico through which the priests entered the temple on the Sabbath.
the king's entry without--a private external entrance for the king into the temple. The change made by Ahaz consisted in removing both of these into the temple from fear of the king of Assyria, that, in case of a siege, he might secure the entrance of the temple from him.
16:1916:19: Եւ մնացորդք բանից Աքազու զոր արար. ո՞չ աւանիկ գրեալ են ՚ի գիրս բանից աւուրց թագաւորացն Յուդայ։
19 Աքազի կատարած մնացած գործերը չէ՞ որ նկարագրուած են Յուդայի երկրի թագաւորների ժամանակագրութեան մէջ:
19 Աքազին գործերուն մնացորդ պատմութիւնը Յուդայի թագաւորներուն յիշատակներու գրքին մէջ գրուած է։
Եւ մնացորդք բանից Աքազու զոր արար` ո՞չ աւանիկ գրեալ են ի գիրս բանից աւուրց թագաւորացն Յուդայ:

16:19: Եւ մնացորդք բանից Աքազու զոր արար. ո՞չ աւանիկ գրեալ են ՚ի գիրս բանից աւուրց թագաւորացն Յուդայ։
19 Աքազի կատարած մնացած գործերը չէ՞ որ նկարագրուած են Յուդայի երկրի թագաւորների ժամանակագրութեան մէջ:
19 Աքազին գործերուն մնացորդ պատմութիւնը Յուդայի թագաւորներուն յիշատակներու գրքին մէջ գրուած է։
zohrab-1805▾ eastern-1994▾ western am▾
16:1916:19 Прочее об Ахазе, что он сделал, написано в летописи царей Иудейских.
16:19 καὶ και and; even τὰ ο the λοιπὰ λοιπος rest; remains τῶν ο the λόγων λογος word; log Αχαζ αχαζ Achaz; Akhaz ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make οὐχὶ ουχι not; not actually ταῦτα ουτος this; he γεγραμμένα γραφω write ἐπὶ επι in; on βιβλίῳ βιβλιον scroll λόγων λογος word; log τῶν ο the ἡμερῶν ημερα day τοῖς ο the βασιλεῦσιν βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha
16:19 וְ wᵊ וְ and יֶ֛תֶר yˈeṯer יֶתֶר remainder דִּבְרֵ֥י divrˌê דָּבָר word אָחָ֖ז ʔāḥˌāz אָחָז Ahaz אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֑ה ʕāśˈā עשׂה make הֲ hᵃ הֲ [interrogative] לֹא־ lō- לֹא not הֵ֣ם hˈēm הֵם they כְּתוּבִ֗ים kᵊṯûvˈîm כתב write עַל־ ʕal- עַל upon סֵ֛פֶר sˈēfer סֵפֶר letter דִּבְרֵ֥י divrˌê דָּבָר word הַ ha הַ the יָּמִ֖ים yyāmˌîm יֹום day לְ lᵊ לְ to מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
16:19. reliqua autem verborum Ahaz quae fecit nonne haec scripta sunt in libro sermonum dierum regum IudaNow the rest of the acts of Achaz which he did, are they not written in the book of the words of the of the days of the kings of Juda?
19. Now the rest of the acts of Ahaz which he did, are they not written in the book of the chronicles of the kings of Judah?
16:19. Now the rest of the words of Ahaz that he did, have these not been written in the book of the words of the days of the kings of Judah?
16:19. Now the rest of the acts of Ahaz which he did, [are] they not written in the book of the chronicles of the kings of Judah?
Now the rest of the acts of Ahaz which he did, [are] they not written in the book of the chronicles of the kings of Judah:

16:19 Прочее об Ахазе, что он сделал, написано в летописи царей Иудейских.
16:19
καὶ και and; even
τὰ ο the
λοιπὰ λοιπος rest; remains
τῶν ο the
λόγων λογος word; log
Αχαζ αχαζ Achaz; Akhaz
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
οὐχὶ ουχι not; not actually
ταῦτα ουτος this; he
γεγραμμένα γραφω write
ἐπὶ επι in; on
βιβλίῳ βιβλιον scroll
λόγων λογος word; log
τῶν ο the
ἡμερῶν ημερα day
τοῖς ο the
βασιλεῦσιν βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
16:19
וְ wᵊ וְ and
יֶ֛תֶר yˈeṯer יֶתֶר remainder
דִּבְרֵ֥י divrˌê דָּבָר word
אָחָ֖ז ʔāḥˌāz אָחָז Ahaz
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֑ה ʕāśˈā עשׂה make
הֲ hᵃ הֲ [interrogative]
לֹא־ lō- לֹא not
הֵ֣ם hˈēm הֵם they
כְּתוּבִ֗ים kᵊṯûvˈîm כתב write
עַל־ ʕal- עַל upon
סֵ֛פֶר sˈēfer סֵפֶר letter
דִּבְרֵ֥י divrˌê דָּבָר word
הַ ha הַ the
יָּמִ֖ים yyāmˌîm יֹום day
לְ lᵊ לְ to
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
16:19. reliqua autem verborum Ahaz quae fecit nonne haec scripta sunt in libro sermonum dierum regum Iuda
Now the rest of the acts of Achaz which he did, are they not written in the book of the words of the of the days of the kings of Juda?
16:19. Now the rest of the words of Ahaz that he did, have these not been written in the book of the words of the days of the kings of Judah?
16:19. Now the rest of the acts of Ahaz which he did, [are] they not written in the book of the chronicles of the kings of Judah?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: За нечестие свое Ахаз, подобно Иораму (2: Пар. XXI:19-20) и Иоаcу (2: Пар. XXIV:25), лишен был чести погребения в царском некрополе (2: Пар. XXVIII:27).
Albert Barnes: Notes on the Bible - 1834
16:19: The rest of the acts of Ahaz - Such as are described in Isa 7:10-13; Ch2 28:23-25; Ch2 29:3, Ch2 29:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:19: am 3262-3278, bc 742-726, Kg2 15:6, Kg2 15:7, Kg2 15:36, Kg2 15:38, Kg2 20:20, Kg2 20:21; Kg1 14:29
Carl Friedrich Keil and Franz Delitzsch

Conclusion of the reign of Ahaz. According to 2Chron 28:27, he was buried in the city of David, but not in the sepulchres of the kings.
John Gill
Now the rest of the acts of Ahaz which he did, are they not written in the book of the chronicles of the kings of Judah? Some others are written in the canonical book of Chronicles, 2Chron 28:1 and were, it is highly probable, in the annals of the kings of Judah, now lost.
16:2016:20: Եւ ննջեա՛ց Աքազ ընդ հարս իւր, եւ թաղեցաւ առ հարս իւր ՚ի քաղաքին Դաւթի. եւ թագաւորեաց Եզեկիա որդի նորա ընդ նորա[3955]։[3955] Ոմանք. Եւ թաղեցաւ ընդ հարս իւր ՚ի քաղաքի։
20 Աքազը գնաց իր նախնիների գիրկը եւ թաղուեց Դաւթի քաղաքում, իր նախնիների մօտ: Նրա փոխարէն թագաւորեց իր որդին՝ Եզեկիան:
20 Աքազ իր հայրերուն հետ քնացաւ ու իր հայրերուն հետ Դաւիթի քաղաքին մէջ թաղուեցաւ։ Անոր տեղը անոր որդին Եզեկիան թագաւոր եղաւ։
Եւ ննջեաց Աքազ ընդ հարս իւր, եւ թաղեցաւ ընդ հարս իւր ի քաղաքին Դաւթի. եւ թագաւորեաց Եզեկիա որդի նորա ընդ նորա:

16:20: Եւ ննջեա՛ց Աքազ ընդ հարս իւր, եւ թաղեցաւ առ հարս իւր ՚ի քաղաքին Դաւթի. եւ թագաւորեաց Եզեկիա որդի նորա ընդ նորա[3955]։
[3955] Ոմանք. Եւ թաղեցաւ ընդ հարս իւր ՚ի քաղաքի։
20 Աքազը գնաց իր նախնիների գիրկը եւ թաղուեց Դաւթի քաղաքում, իր նախնիների մօտ: Նրա փոխարէն թագաւորեց իր որդին՝ Եզեկիան:
20 Աքազ իր հայրերուն հետ քնացաւ ու իր հայրերուն հետ Դաւիթի քաղաքին մէջ թաղուեցաւ։ Անոր տեղը անոր որդին Եզեկիան թագաւոր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2016:20 И почил Ахаз с отцами своими, и погребен с отцами своими в городе Давидовом. И воцарился Езекия, сын его, вместо него.
16:20 καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep Αχαζ αχαζ Achaz; Akhaz μετὰ μετα with; amid τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐτάφη θαπτω bury; have a funeral for ἐν εν in πόλει πολις city Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἐβασίλευσεν βασιλευω reign Εζεκιας εζεκιας Ezekias υἱὸς υιος son αὐτοῦ αυτος he; him ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him
16:20 וַ wa וְ and יִּשְׁכַּ֤ב yyiškˈav שׁכב lie down אָחָז֙ ʔāḥˌāz אָחָז Ahaz עִם־ ʕim- עִם with אֲבֹתָ֔יו ʔᵃvōṯˈāʸw אָב father וַ wa וְ and יִּקָּבֵ֥ר yyiqqāvˌēr קבר bury עִם־ ʕim- עִם with אֲבֹתָ֖יו ʔᵃvōṯˌāʸw אָב father בְּ bᵊ בְּ in עִ֣יר ʕˈîr עִיר town דָּוִ֑ד dāwˈiḏ דָּוִד David וַ wa וְ and יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king חִזְקִיָּ֥הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah בְנֹ֖ו vᵊnˌô בֵּן son תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part
16:20. dormivitque Ahaz cum patribus suis et sepultus est cum eis in civitate David et regnavit Ezechias filius eius pro eoAnd Achaz slept with his fathers, and was buried with them in the city of David, and Ezechias, his son, reigned in his stead.
20. And Ahaz slept with his fathers, and was buried with his fathers in the city of David: and Hezekiah his son reigned in his stead.
16:20. And Ahaz slept with his fathers, and he was buried with them in the city of David. And Hezekiah, his son, reigned in his place.
16:20. And Ahaz slept with his fathers, and was buried with his fathers in the city of David: and Hezekiah his son reigned in his stead.
And Ahaz slept with his fathers, and was buried with his fathers in the city of David: and Hezekiah his son reigned in his stead:

16:20 И почил Ахаз с отцами своими, и погребен с отцами своими в городе Давидовом. И воцарился Езекия, сын его, вместо него.
16:20
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
Αχαζ αχαζ Achaz; Akhaz
μετὰ μετα with; amid
τῶν ο the
πατέρων πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἐτάφη θαπτω bury; have a funeral for
ἐν εν in
πόλει πολις city
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἐβασίλευσεν βασιλευω reign
Εζεκιας εζεκιας Ezekias
υἱὸς υιος son
αὐτοῦ αυτος he; him
ἀντ᾿ αντι against; instead of
αὐτοῦ αυτος he; him
16:20
וַ wa וְ and
יִּשְׁכַּ֤ב yyiškˈav שׁכב lie down
אָחָז֙ ʔāḥˌāz אָחָז Ahaz
עִם־ ʕim- עִם with
אֲבֹתָ֔יו ʔᵃvōṯˈāʸw אָב father
וַ wa וְ and
יִּקָּבֵ֥ר yyiqqāvˌēr קבר bury
עִם־ ʕim- עִם with
אֲבֹתָ֖יו ʔᵃvōṯˌāʸw אָב father
בְּ bᵊ בְּ in
עִ֣יר ʕˈîr עִיר town
דָּוִ֑ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king
חִזְקִיָּ֥הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah
בְנֹ֖ו vᵊnˌô בֵּן son
תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part
16:20. dormivitque Ahaz cum patribus suis et sepultus est cum eis in civitate David et regnavit Ezechias filius eius pro eo
And Achaz slept with his fathers, and was buried with them in the city of David, and Ezechias, his son, reigned in his stead.
16:20. And Ahaz slept with his fathers, and he was buried with them in the city of David. And Hezekiah, his son, reigned in his place.
16:20. And Ahaz slept with his fathers, and was buried with his fathers in the city of David: and Hezekiah his son reigned in his stead.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:20: Was buried with his fathers in the city of David - But it is expressly declared, Ch2 28:27, that he was not buried in the sepulchres of the kings of Israel; and this was undoubtedly intended as a mark of degradation.
His reign was disastrous and impious; and it was disastrous because it was impious. He had been a scourge, not a blessing, to his people. He had not only made illegal alterations in the temple, and in the mode of worship prescribed by the true God, but he had polluted all the cities of Judah with idolatry, and brought ruin upon the nation. On the whole, a worse king than himself had not as yet sat on the Jewish throne; and yet he had many advantages: he had for counsellor one of the greatest men ever produced in the Jewish nation, Isaiah the prophet; and God condescended to interpose especially for him when grievously straitened by the kings of Israel and Syria, both of whom were cut off according to the prediction of this prophet. But he would not lay it to heart, and therefore the wrath of God fell heavily upon him, and upon the stiff-necked and rebellious people whom he governed. He had sufficient warning and was without excuse. He would sin, and therefore he must suffer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:20: am 3278, bc 726
buried: Kg2 21:18, Kg2 21:26; Ch2 28:27
Hezekiah: Kg2 18:1; Ch1 3:13; Ch2 29:1; Isa 1:1; Hos 1:1; Mic 1:1; Mat 1:9, Ezekias
Next: 4 Kings (2 Kings) Chapter 17
John Gill
And Ahaz slept with his fathers, and was buried with his fathers in the city of David,.... But not in the sepulchres of the kings of Israel, as David and Solomon, he being such a wicked prince, 2Chron 28:27.
and Hezekiah his son reigned in his stead; of whom much is said in the following part of this history.