Թագաւորութիւններ Դ / 2 Kings - 19 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Jerusalem's great distress we read of in the foregoing chapter, and left it besieged, insulted, threatened, terrified, and just ready to be swallowed up by the Assyrian army. But in this chapter we have an account of its glorious deliverance, not by sword or bow, but by prayer and prophecy, and by the hand of an angel. I. Hezekiah, in great concern, sent to the prophet Isaiah, to desire his prayers (ver. 1-5) and received from him an answer of peace, ver. 6, 7. II. Sennacherib sent a letter to Hezekiah to fright him into a surrender, ver. 8-13. III. Hezekiah thereupon, by a very solemn prayer, recommended his case to God, the righteous Judge, and begged help from him, ver. 14-19. IV. God, by Isaiah, sent him a very comfortable message, assuring him of deliverance, ver. 20-34. V. The army of the Assyrians was all cut off by an angel and Sennacherib himself slain by his own sons, ver. 35-37. And so God glorified himself and saved his people.
Adam Clarke: Commentary on the Bible - 1831
Hezekiah as greatly distressed, and sends to Isaiah to pray for him, Kg2 19:1-4. Isaiah returns a comfortable answer, and predicts the destruction of the king of Assyria and his army, Kg2 19:5-8. Sennacherib, hearing that his kingdom was invaded by the Ethiopians, sends a terrible letter to Hezekiah, to induce him to surrender, Kg2 19:9-13. Hezekiah goes to the temple, spreads the letter before the Lord, and makes a most affecting prayer, Kg2 19:14-19. Isaiah is sent to him to assure him that his prayer is heard; that Jerusalem shall be delivered; and that the Assyrians shall be destroyed, Kg2 19:20-34. That very night a messenger of God slays one hundred and eighty-five thousand Assyrians, Kg2 19:35. Sennacherib returns to Nineveh, and is slain by his own sons, Kg2 19:36, Kg2 19:37.
4 Kings (2 Kings) 19:2
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg2 19:1, Hezekiah mourning, sends to Isaiah to pray for them; Kg2 19:6, Isaiah comforts them; Kg2 19:8, Sennacherib, going to encounter Tirhakah, sends a blasphemous letter to Hezekiah; Kg2 19:14, Hezekiah's prayer; Kg2 19:20, Isaiah's prophecy of the pride and destruction of Sennacherib, and the good of Zion; Kg2 19:35, An angel slays the Assyrians; Kg2 19:36, Sennacherib is slain by his own sons.
Carl Friedrich Keil and Franz Delitzsch

When Hezekiah had heard from his counsellors the report of Rabshakeh's words, he rent his clothes with horror at his daring mockery of the living God (4Kings 19:4), put on mourning clothes as a sign of the trouble of his soul and went into the temple, and at the same time sent Eliakim and Shebna with the oldest of the priests in mourning costume to the prophet Isaiah, to entreat him to intercede with the Lord in these desperate circumstances.
(Note: "But the most wise king did not meet his blasphemies with weapons, but with prayer, and tears, and sackcloth, and entreated the prophet Isaiah to be his ambassador." - Theodoret.)
The order of the words: Isaiah the prophet, the son of Amoz, is unusual (cf. 4Kings 14:25; 4Kings 20:1; 3Kings 16:7, etc.), and is therefore altered in Isaiah into Isaiah the son of Amoz, the prophet.
John Gill
INTRODUCTION TO 2 KINGS 19
This chapter relates that King Hezekiah, on a report made to him of Rabshakeh's speech, sent a message to the prophet Isaiah to pray for him, who returned him a comfortable and encouraging answer, 4Kings 19:1 and that upon Rabshakeh's return to the king of Assyria, he sent to Hezekiah a terrifying letter, 4Kings 19:8, which Hezekiah spread before the Lord, and prayed unto him to save him and his people out of the hands of the king of Assyria, 4Kings 19:14, to which he had a gracious answer sent him by the prophet Isaiah, promising him deliverance from the Assyrian army, 4Kings 19:20, which accordingly was destroyed by an angel in one night, and Sennacherib fleeing to Nineveh, was slain by his two sons, 4Kings 19:35.
John Wesley
Rent his cloaths, &c. - Great men must not think it any disparagement to them, to sympathize with the injured honour of the great God.
Robert Jamieson, A. R. Fausset and David Brown
HEZEKIAH IN DEEP AFFLICTION. (4Kings 19:1-5)
when king Hezekiah heard it, he rent his clothes--The rending of his clothes was a mode of expressing horror at the daring blasphemy--the assumption of sackcloth a sign of his mental distress--his entrance into the temple to pray the refuge of a pious man in affliction--and the forwarding an account of the Assyrian's speech to Isaiah was to obtain the prophet's counsel and comfort. The expression in which the message was conveyed described, by a strong figure, the desperate condition of the kingdom, together with their own inability to help themselves; and it intimated also a hope, that the blasphemous defiance of Jehovah's power by the impious Assyrian might lead to some direct interposition for the vindication of His honor and supremacy to all heathen gods.
19:119:1: Եւ եղեւ իբրեւ լուաւ արքայ Եզեկիա, պատառեա՛ց զհանդերձս իւր, եւ զգեցաւ քո՛ւրձ. եւ եմուտ ՚ի տուն Տեառն։
1 Երբ Եզեկիան լսեց արքայի պատգամը, պատառոտեց իր զգեստները, քուրձ հագաւ ու մտաւ Տիրոջ տունը:
19 Երբ Եզեկիա թագաւորը լսեց, իր հանդերձները պատռեց ու քուրձ հագաւ եւ Տէրոջը տունը մտաւ։
Եւ եղեւ իբրեւ լուաւ արքայ Եզեկիա, պատառեաց զհանդերձս իւր եւ զգեցաւ քուրձ, եւ եմուտ ի տուն Տեառն:

19:1: Եւ եղեւ իբրեւ լուաւ արքայ Եզեկիա, պատառեա՛ց զհանդերձս իւր, եւ զգեցաւ քո՛ւրձ. եւ եմուտ ՚ի տուն Տեառն։
1 Երբ Եզեկիան լսեց արքայի պատգամը, պատառոտեց իր զգեստները, քուրձ հագաւ ու մտաւ Տիրոջ տունը:
19 Երբ Եզեկիա թագաւորը լսեց, իր հանդերձները պատռեց ու քուրձ հագաւ եւ Տէրոջը տունը մտաւ։
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19:119:1 Когда услышал {это} царь Езекия, то разодрал одежды свои и покрылся вретищем, и пошел в дом Господень.
19:1 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἤκουσεν ακουω hear ὁ ο the βασιλεὺς βασιλευς monarch; king Εζεκιας εζεκιας Ezekias καὶ και and; even διέρρηξεν διαρρηγνυμι rend; tear τὰ ο the ἱμάτια ιματιον clothing; clothes ἑαυτοῦ εαυτου of himself; his own καὶ και and; even περιεβάλετο περιβαλλω drape; clothe σάκκον σακκος sackcloth; sack καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for οἶκον οικος home; household κυρίου κυριος lord; master
19:1 וַ wa וְ and יְהִ֗י yᵊhˈî היה be כִּ ki כְּ as שְׁמֹ֨עַ֙ šᵊmˈōₐʕ שׁמע hear הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king חִזְקִיָּ֔הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah וַ wa וְ and יִּקְרַ֖ע yyiqrˌaʕ קרע tear אֶת־ ʔeṯ- אֵת [object marker] בְּגָדָ֑יו bᵊḡāḏˈāʸw בֶּגֶד garment וַ wa וְ and יִּתְכַּ֣ס yyiṯkˈas כסה cover בַּ ba בְּ in † הַ the שָּׂ֔ק śśˈāq שַׂק sack וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come בֵּ֥ית bˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:1. quae cum audisset rex Ezechias scidit vestimenta sua et opertus est sacco ingressusque est domum DominiAnd when king Ezechias heard these words, he rent his garments, and covered himself with sackcloth, and went into the house of the Lord.
1. And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD.
19:1. And when king Hezekiah had heard this, he tore his garments, and he covered himself with sackcloth, and he entered the house of the Lord.
19:1. And it came to pass, when king Hezekiah heard [it], that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD.
And it came to pass, when king Hezekiah heard [it], that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD:

19:1 Когда услышал {это} царь Езекия, то разодрал одежды свои и покрылся вретищем, и пошел в дом Господень.
19:1
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἤκουσεν ακουω hear
ο the
βασιλεὺς βασιλευς monarch; king
Εζεκιας εζεκιας Ezekias
καὶ και and; even
διέρρηξεν διαρρηγνυμι rend; tear
τὰ ο the
ἱμάτια ιματιον clothing; clothes
ἑαυτοῦ εαυτου of himself; his own
καὶ και and; even
περιεβάλετο περιβαλλω drape; clothe
σάκκον σακκος sackcloth; sack
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
εἰς εις into; for
οἶκον οικος home; household
κυρίου κυριος lord; master
19:1
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
כִּ ki כְּ as
שְׁמֹ֨עַ֙ šᵊmˈōₐʕ שׁמע hear
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
חִזְקִיָּ֔הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
וַ wa וְ and
יִּקְרַ֖ע yyiqrˌaʕ קרע tear
אֶת־ ʔeṯ- אֵת [object marker]
בְּגָדָ֑יו bᵊḡāḏˈāʸw בֶּגֶד garment
וַ wa וְ and
יִּתְכַּ֣ס yyiṯkˈas כסה cover
בַּ ba בְּ in
הַ the
שָּׂ֔ק śśˈāq שַׂק sack
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
בֵּ֥ית bˌêṯ בַּיִת house
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:1. quae cum audisset rex Ezechias scidit vestimenta sua et opertus est sacco ingressusque est domum Domini
And when king Ezechias heard these words, he rent his garments, and covered himself with sackcloth, and went into the house of the Lord.
19:1. And when king Hezekiah had heard this, he tore his garments, and he covered himself with sackcloth, and he entered the house of the Lord.
19:1. And it came to pass, when king Hezekiah heard [it], that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: Усматривая в нашествии ассириян и осаде ими Иерусалима, Езекия, подобно придворным своим (XVIII:37), возлагает на себя одежду траура и покаяния (1, сн. 3: Цар. XX:32; 4: Цар. VI:30) и идет в храм с молитвой покаяния и умилостивления (раввины выводили из данного места правило, что при хулениях как тот, кто их слышит, так и тот, кому они передаются, должны разрывать одежды свои). Вместе с тем Езекия в этот критический момент вспоминает о пророке Исаии, который с момента памятного сиро-израильского нашествия на Иерусалим (VII:3, и д.) являлся единственным советником царя и народа, которые потому на него и теперь обратили взоры. В состав посольства (ср. Иер. XXI:1) к пророку вошли и "старейшины священников" (видимо, священство в данное время соединялось в целую сложную организацию): здесь выступает различие священнического и пророческого служений в Израиле: священники были профессиональными служителями культа, самым происхождением предназначенные на служение религии и культу, пророки же были чрезвычайными избранниками Бога, боговдохновенными органами Его, к которым естественно обращался взор народа в критических моментах. В словах Езекии "дошли младенцы до отверстия утробы матерней, а силы нет родить" (ст. 3) заключается "в высшей степени образное представление того безвыходного, мучительного состояния, в каком должны были находиться иудеи в ожидании близкой опасности. Такое положение ни с чем выразительнее сравнено, как с состоянием родильницы, в последние мгновения пред появлением ребенка на свет, когда мать обессиливает в муках рождения и отчаивается в облегчении их" (проф. Гуляев, с. 357). Данное сравнение имеет форму ходячей поговорки (ср. Ис. XIII:8; XXVI:18; Ос. XIII:13; см. у проф. Бродовича, цит. соч. с. 452-453). Езекия называет Иегову Богом пророка (ст. 4) в смысле особенной близости Бога к пророку, как к своему избраннику, и на этой близости основывается вера в действенность его ходатайства пред Богом (ср. Быт. XVIII:17: д.; XX:7; Исх. XXXII:31: сл.). "Оставшиеся в живых", т. е. жители Иерусалима и др. городов, еще не завоеванных ассириянами.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Hezekiah's Sends to Isaiah. B. C. 710.

1 And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD. 2 And he sent Eliakim, which was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz. 3 And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and blasphemy: for the children are come to the birth, and there is not strength to bring forth. 4 It may be the LORD thy God will hear all the words of Rab-shakeh, whom the king of Assyria his master hath sent to reproach the living God; and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that are left. 5 So the servants of king Hezekiah came to Isaiah. 6 And Isaiah said unto them, Thus shall ye say to your master, Thus saith the LORD, Be not afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed me. 7 Behold, I will send a blast upon him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.
The contents of Rabshakeh's speech being brought to Hezekiah, one would have expected (and it is likely Rabshakeh did expect) that he would call a council of war and it would be debated whether it was best to capitulate or no. Before the siege, he had taken counsel with his princes and his mighty men, 2 Chron. xxxii. 3. But that would not do now; his greatest relief is that he has a God to go to, and what passed between him and his God on this occasion we have here an account of.
I. Hezekiah discovered a deep concern at the dishonour done to God by Rabshakeh's blasphemy. When he heard it, though at second hand, he rent his clothes and covered himself with sackcloth, v. 1. Good men were wont to do so when they heard of any reproach cast on God's name; and great men must not think it any disparagement to them to sympathize with the injured honour of the great God. Royal robes are not too good to be rent, nor royal flesh too good to be clothed with sackcloth, in humiliation for indignities done to God and for the perils and terrors of his Jerusalem. To this God now called, and was displeased with those who were not thus affected. Isa. xxii. 12-14, Behold joy and gladness, slaying oxen and killing sheep, though it was a day of trouble and perplexity in the valley of vision (v. 5), which refers to this very event. The king was in sackcloth, but many of his subjects were in soft clothing.
II. He went up to the house of the Lord, according to the example of the psalmist, who, when he was grieved at the pride and prosperity of the wicked, went into the sanctuary of God and there understood their end, Ps. lxxiii. 17. He went to the house of God, to meditate and pray, and get his spirit into a sedate composed frame, after this agitation. He was not considering what answer to return to Rabshakeh, but refers the matter to God. "Thou shalt answer, Lord, for me."--Herbert. In the house of the Lord he found a place both of rest and refuge, a treasury, a magazine, a council-chamber, and all he needed, all in God. Note, When the church's enemies are very daring and threatening it is the wisdom and duty of the church's friends to apply to God, appeal to him, and leave their cause with him.
III. He sent to the prophet Isaiah, by honourable messengers, in token of the great respect he had for him, to desire his prayers, v. 2-4. Eliakim and Shebna were two of those that had heard the words of Rabshakeh and were the better able both to acquaint and to affect Isaiah with the case. The elders of the priests were themselves to pray for the people in time of trouble (Joel ii. 17); but they must go to engage Isaiah's prayers, because he could pray better and had a better interest in heaven. The messengers were to go in sackcloth, because they were to represent the king, who was so clothed.
1. Their errand to Isaiah was, "Lift up thy prayer for the remnant that is left, that is, for Judah, which is but a remnant now that the ten tribes are gone--for Jerusalem, which is but a remnant now that the defenced cities of Judah are taken." Note, (1.) It is very desirable, and what we should be desirous of when we are in trouble, to have the prayers of our friends for us. In begging to have them we honour God, we honour prayer, and we honour our brethren. (2.) When we desire the prayers of others for us we must not think we are excused from praying for ourselves. When Hezekiah sent to Isaiah to pray for him he himself went into the house of the Lord to offer up his own prayers. (3.) Those who speak from God to us we should in a particular manner desire to speak to God for us. He is a prophet, and he shall pray for thee, Gen. xx. 7. The great prophet is the great intercessor. (4.) Those are likely to prevail with God that lift up their prayers, that is, that lift up their hearts in prayer. (5.) When the interests of God's church are brought very low, so that there is but a remnant left, few friends, and those weak and at a loss, then it is time to lift up our prayer for that remnant.
2. Two things are urged to Isaiah, to engage his prayers for them:-- (1.) Their fears of the enemy (v. 3): "He is insolent and haughty; it is a day of rebuke and blasphemy. We are despised. God is dishonoured. Upon this account it is a day of trouble. Never were such a king and kingdom so trampled on and abused as we are: our soul is exceedingly filled with the contempt of the proud, and it is a sword in our bones to hear them reproach our confidence in God, and say, Where is now your God? and, which is worst of all, we see not which way we can help ourselves and get clear of the reproach. Our cause is good, our people are faithful; but we are quite overpowered with numbers. The children are brought to the birth; now is the time, the critical moment, when, if ever, we must be relieved. One successful blow given to the enemy would accomplish our wishes. But, alas! we are not able to give it: There is not strength to bring forth. Our case is as deplorable, and calls for as speedy help, as that of a woman in travail, that is quite spent with her throes, so that she has not strength to bear the child. Compare with this Hos. xiii. 13. We are ready to perish; if thou canst do any thing, have compassion upon us and help us." (2.) Their hopes in God. To him they look, on him they depend, to appear for them. One word from him will turn the scale, and save the sinking remnant. If he but reprove the words of Rabshakeh (that is, disprove them, v. 4)-- if he undertake to convince and confound the blasphemer--all will be well. And this they trust he will do, not for their merit's sake, but for his own honour's sake, because he has reproached the living God, by levelling him with deaf and dumb idols. They have reason to think the issue will be good, for they can interest God in the quarrel. Ps. lxxiv. 22, Arise O God! plead thy own cause. "He is the Lord thy God," say they to Isaiah--"thine, whose glory thou art concerned for, and whose favour thou art interested in. He has heard and known the blasphemous words of Rabshakeh, and therefore, it may be, he will hear and rebuke them. We hope he will. Help us with thy prayers to bring the cause before him, and then we are content to leave it with him."
IV. God, by Isaiah, sent to Hezekiah, to assure him that he would glorify himself in the ruin of the Assyrians. Hezekiah sent to Isaiah, not to enquire concerning the event, as many did that sent to the prophets (Shall I recover? or the like), but to desire his assistance in his duty. It was this that he was solicitous about; and therefore God let him know what the event should be, in recompence of his care to do his duty, v. 6, 7. 1. God interested himself in the cause: They have blasphemed me. 2. He encouraged Hezekiah, who was much dismayed: Be not afraid of the words which thou hast heard; they are but words (though swelling and fiery words), and words are but wind. 3. He promised to frighten the king of Assyria worse than Rabshakeh had frightened him: "I will send a blast upon him (that pestilential breath which killed his army), upon which terrors shall seize him and drive him into his own country, where death shall meet him." This short threatening from the mouth of God would do execution, when all the impotent menaces that came from Rabshakeh's mouth would vanish into air.
Albert Barnes: Notes on the Bible - 1834
19:1: Hezekiah, like his officers, probably rent his clothes on account of Rab-shakeh's blasphemies: and he put on sackcloth in self-humiliation and in grief. The only hope left was in Yahweh, for Egypt could not be trusted to effect anything of importance. Rab-shakeh's boldness had told upon Hezekiah. He was dispirited and dejected. He perhaps began to doubt whether he had done right in yielding to the bolder counsels of Eliakim and Isaiah. He had not lost his faith in God; but his faith was being severely tried. He wisely went and strove by prayer to strengthen it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:1: when king: Isa 37:1-7
he rent: Kg2 5:7, Kg2 18:37; Sa1 4:12; Ezr 9:3; Job 1:20; Jer 36:24; Mat 26:65
covered: Kg2 6:30; Gen 37:34; Kg1 21:27, Kg1 21:29; Est 4:1-4; Psa 35:13; Jon 3:8; Mat 11:21
went into: Ch2 7:15, Ch2 7:16; Job 1:20, Job 1:21
John Gill
And it came to pass, when King Hezekiah heard it,.... The report of Rabshakeh's speech, recorded in the preceding chapter:
that he rent his clothes, and covered himself with sackcloth; rent his clothes because of the blasphemy in the speech; and he put on sackcloth, in token of mourning, for the calamities he feared were coming on him and his people: and he went into the house of the Lord; the temple, to pray unto him. The message he sent to Isaiah, with his answer, and the threatening letter of the king of Assyria, Hezekiah's prayer upon it, and the encouraging answer he had from the Lord, with the account of the destruction of the Assyrian army, and the death of Sennacherib, are the same "verbatim" as in Is 37:1 throughout; and therefore the reader is referred thither for the exposition of them; only would add what Rauwolff (t) observes, that still to this day (1575) there are two great holes to be seen, wherein they flung the dead bodies (of the Assyrian army), one whereof is close by the road towards Bethlehem, the other towards the right hand against old Bethel.
(t) Travels, par. 3. ch. 22. p. 317.
19:219:2: Եւ առաքեաց զԵղիակիմ հազարապետ՝ եւ զՍովմնաս դպրապետ, եւ զծերս ՚ի քահանայիցն քրձազգա՛ծս առ Եսայի մարգարէ որդի Ամովսայ։
2 Նա Եղիակիմ հազարապետին, Սոմնաս դպրապետին եւ քահանաներից ծերերին քրձեր հագած ուղարկեց Ամոսի որդի Եսայի մարգարէի մօտ,
2 Պալատին հազարապետը Եղիակիմ եւ Սեբնա ատենադպիրն ու քահանաներուն ծերերը քուրձեր հագած՝ Ամովսի որդիին Եսայի մարգարէին ղրկեց։
Եւ առաքեաց զԵղիակիմ հազարապետ եւ զՍովմնաս դպրապետ, եւ զծերս ի քահանայիցն քրձազգածս առ Եսայի մարգարէ որդի Ամովսայ:

19:2: Եւ առաքեաց զԵղիակիմ հազարապետ՝ եւ զՍովմնաս դպրապետ, եւ զծերս ՚ի քահանայիցն քրձազգա՛ծս առ Եսայի մարգարէ որդի Ամովսայ։
2 Նա Եղիակիմ հազարապետին, Սոմնաս դպրապետին եւ քահանաներից ծերերին քրձեր հագած ուղարկեց Ամոսի որդի Եսայի մարգարէի մօտ,
2 Պալատին հազարապետը Եղիակիմ եւ Սեբնա ատենադպիրն ու քահանաներուն ծերերը քուրձեր հագած՝ Ամովսի որդիին Եսայի մարգարէին ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
19:219:2 И послал Елиакима, начальника дворца, и Севну писца, и старших священников, покрытых вретищами, к Исаии пророку, сыну Амосову.
19:2 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Ελιακιμ ελιακειμ Eliakeim; Eliakim τὸν ο the οἰκονόμον οικονομος administrator καὶ και and; even Σομναν σομναν the γραμματέα γραμματευς scholar καὶ και and; even τοὺς ο the πρεσβυτέρους πρεσβυτερος senior; older τῶν ο the ἱερέων ιερευς priest περιβεβλημένους περιβαλλω drape; clothe σάκκους σακκος sackcloth; sack πρὸς προς to; toward Ησαιαν ησαιας Hēsaΐas; Iseas τὸν ο the προφήτην προφητης prophet υἱὸν υιος son Αμως αμως Amōs; Amos
19:2 וַ֠ wa וְ and יִּשְׁלַח yyišlˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] אֶלְיָקִ֨ים ʔelyāqˌîm אֶלְיָקִים Eliakim אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the בַּ֜יִת bbˈayiṯ בַּיִת house וְ wᵊ וְ and שֶׁבְנָ֣א ševnˈā שֶׁבְנָא Shebna הַ ha הַ the סֹּפֵ֗ר ssōfˈēr סֹפֵר scribe וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] זִקְנֵ֣י ziqnˈê זָקֵן old הַ ha הַ the כֹּֽהֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest מִתְכַּסִּ֖ים miṯkassˌîm כסה cover בַּ ba בְּ in † הַ the שַּׂקִּ֑ים śśaqqˈîm שַׂק sack אֶל־ ʔel- אֶל to יְשַֽׁעְיָ֥הוּ yᵊšˈaʕyˌāhû יְשַׁעְיָהוּ Isaiah הַ ha הַ the נָּבִ֖יא nnāvˌî נָבִיא prophet בֶּן־ ben- בֵּן son אָמֹֽוץ׃ ʔāmˈôṣ אָמֹוץ Amoz
19:2. et misit Eliachim praepositum domus et Sobnam scribam et senes de sacerdotibus opertos saccis ad Esaiam prophetam filium AmosAnd he sent Eliacim, who was over the house, and Sobna, the scribe, and the ancients of the priests, covered with sackcloths, to Isaias, the prophet, the son of Amos.
2. And he sent Eliakim, which was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, unto Isaiah the prophet, the son of Amoz.
19:2. And he sent Eliakim, the first ruler of the house, and Shebnah, the scribe, and the elders from the priests, covered with sackcloth, to the prophet Isaiah, the son of Amoz.
19:2. And he sent Eliakim, which [was] over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz.
And he sent Eliakim, which [was] over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz:

19:2 И послал Елиакима, начальника дворца, и Севну писца, и старших священников, покрытых вретищами, к Исаии пророку, сыну Амосову.
19:2
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Ελιακιμ ελιακειμ Eliakeim; Eliakim
τὸν ο the
οἰκονόμον οικονομος administrator
καὶ και and; even
Σομναν σομναν the
γραμματέα γραμματευς scholar
καὶ και and; even
τοὺς ο the
πρεσβυτέρους πρεσβυτερος senior; older
τῶν ο the
ἱερέων ιερευς priest
περιβεβλημένους περιβαλλω drape; clothe
σάκκους σακκος sackcloth; sack
πρὸς προς to; toward
Ησαιαν ησαιας Hēsaΐas; Iseas
τὸν ο the
προφήτην προφητης prophet
υἱὸν υιος son
Αμως αμως Amōs; Amos
19:2
וַ֠ wa וְ and
יִּשְׁלַח yyišlˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
אֶלְיָקִ֨ים ʔelyāqˌîm אֶלְיָקִים Eliakim
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ ha הַ the
בַּ֜יִת bbˈayiṯ בַּיִת house
וְ wᵊ וְ and
שֶׁבְנָ֣א ševnˈā שֶׁבְנָא Shebna
הַ ha הַ the
סֹּפֵ֗ר ssōfˈēr סֹפֵר scribe
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
זִקְנֵ֣י ziqnˈê זָקֵן old
הַ ha הַ the
כֹּֽהֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest
מִתְכַּסִּ֖ים miṯkassˌîm כסה cover
בַּ ba בְּ in
הַ the
שַּׂקִּ֑ים śśaqqˈîm שַׂק sack
אֶל־ ʔel- אֶל to
יְשַֽׁעְיָ֥הוּ yᵊšˈaʕyˌāhû יְשַׁעְיָהוּ Isaiah
הַ ha הַ the
נָּבִ֖יא nnāvˌî נָבִיא prophet
בֶּן־ ben- בֵּן son
אָמֹֽוץ׃ ʔāmˈôṣ אָמֹוץ Amoz
19:2. et misit Eliachim praepositum domus et Sobnam scribam et senes de sacerdotibus opertos saccis ad Esaiam prophetam filium Amos
And he sent Eliacim, who was over the house, and Sobna, the scribe, and the ancients of the priests, covered with sackcloths, to Isaias, the prophet, the son of Amos.
19:2. And he sent Eliakim, the first ruler of the house, and Shebnah, the scribe, and the elders from the priests, covered with sackcloth, to the prophet Isaiah, the son of Amoz.
19:2. And he sent Eliakim, which [was] over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah the prophet the son of Amoz.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:2: To Isaiah the prophet - His fame and influence were at this time great in Israel; and it was well known that the word of the Lord was with him. Here both the Church and the state unite in fervent application to, and strong dependence upon, God; and behold how they succeed!
4 Kings (2 Kings) 19:3
Albert Barnes: Notes on the Bible - 1834
19:2: Isaiah is here for the first time introduced into the history. His own writings show us how active a part he had taken in it for many years pRev_iously. This was the fourth reign since he began his prophesyings; and during two reigns at least, those of Ahaz and Hezekiah, he had been a familiar counselor of the monarch. He had probably counseled the Rev_olt from Assyria, and had encouraged the king and people to persevere in their resistance. The exact date of prophecies can seldom be fixed with any certainty; but we can scarcely he mistaken in regarding 2 Kings 10; 30; 31 as written about the time of Hezekiah's second Rev_olt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:2: he sent Eliakim: Kg2 18:18, Kg2 22:13, Kg2 22:14; Isa 37:2-5
to Isaiah: Ch2 26:22; Mat 4:14; Luk 3:4, Esaias
the son of Amoz: Isa 1:1, Isa 2:1
Geneva 1599
And he sent Eliakim, which [was] over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, (a) to Isaiah the prophet the son of Amoz.
(a) To hear some new prophecy and to have comfort from him.
19:319:3: Եւ ասեն ցնա. Ա՛յսպէս ասէ Եզեկիա. Օր նեղութեան եւ կշտամբանաց, եւ զայրացուցանելոյ օրս այս. զի հասեալ են մանկունք յերկունս, եւ չի՛ք զօրութիւն ՚ի ծնանելիս։
3 որոնք նրան ասացին. «Այսպէս է ասում Եզեկիան. “Այս օրը նեղութեան, կշտամբանքների ու նախատինքի օր է, որովհետեւ երեխաների մայրերը երկունքի մէջ են, սակայն ուժ չունեն ծննդաբերելու:
3 Անոր ըսին. Եզեկիան այսպէս կ’ըսէ. ‘Այսօր նեղութեան, կշտամբանքի ու նախատինքի օր է. քանզի տղաքը մինչեւ ծնանելու վայրկեանը հասան, բայց ծնանելու ոյժ չկայ։
Եւ ասեն ցնա. Այսպէս ասէ Եզեկիա. Օր նեղութեան եւ կշտամբանաց, եւ զայրացուցանելոյ օրս այս. զի հասեալ են մանկունք յերկունս, եւ չիք զօրութիւն ի ծնանելիս:

19:3: Եւ ասեն ցնա. Ա՛յսպէս ասէ Եզեկիա. Օր նեղութեան եւ կշտամբանաց, եւ զայրացուցանելոյ օրս այս. զի հասեալ են մանկունք յերկունս, եւ չի՛ք զօրութիւն ՚ի ծնանելիս։
3 որոնք նրան ասացին. «Այսպէս է ասում Եզեկիան. “Այս օրը նեղութեան, կշտամբանքների ու նախատինքի օր է, որովհետեւ երեխաների մայրերը երկունքի մէջ են, սակայն ուժ չունեն ծննդաբերելու:
3 Անոր ըսին. Եզեկիան այսպէս կ’ըսէ. ‘Այսօր նեղութեան, կշտամբանքի ու նախատինքի օր է. քանզի տղաքը մինչեւ ծնանելու վայրկեանը հասան, բայց ծնանելու ոյժ չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:319:3 И они сказали ему: так говорит Езекия: день скорби и наказания и посрамления~--- день сей; ибо дошли младенцы до отверстия утробы матерней, а силы нет родить.
19:3 καὶ και and; even εἶπον επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare Εζεκιας εζεκιας Ezekias ἡμέρα ημερα day θλίψεως θλιψις pressure καὶ και and; even ἐλεγμοῦ ελεγμος refuting; reproving καὶ και and; even παροργισμοῦ παροργισμος rage; provocation ἡ ο the ἡμέρα ημερα day αὕτη ουτος this; he ὅτι οτι since; that ἦλθον ερχομαι come; go υἱοὶ υιος son ἕως εως till; until ὠδίνων ωδιν contraction καὶ και and; even ἰσχὺς ισχυς force οὐκ ου not ἔστιν ειμι be τῇ ο the τικτούσῃ τικτω give birth; produce
19:3 וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say חִזְקִיָּ֔הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah יֹום־ yôm- יֹום day צָרָ֧ה ṣārˈā צָרָה distress וְ wᵊ וְ and תֹוכֵחָ֛ה ṯôḵēḥˈā תֹּוכֵחָה rebuke וּ û וְ and נְאָצָ֖ה nᵊʔāṣˌā נְאָצָה contumely הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this כִּ֣י kˈî כִּי that בָ֤אוּ vˈāʔû בוא come בָנִים֙ vānîm בֵּן son עַד־ ʕaḏ- עַד unto מַשְׁבֵּ֔ר mašbˈēr מַשְׁבֵּר mouth of womb וְ wᵊ וְ and כֹ֥חַ ḵˌōₐḥ כֹּחַ strength אַ֖יִן ʔˌayin אַיִן [NEG] לְ lᵊ לְ to לֵדָֽה׃ lēḏˈā לֵדָה birth
19:3. qui dixerunt haec dicit Ezechias dies tribulationis et increpationis et blasphemiae dies iste venerunt filii usque ad partum et vires non habet parturiensAnd they said to him: Thus saith Ezechias: This day is a day of tribulation, and of rebuke, and of blasphemy: the children are come to the birth, and the woman in travail hath not strength.
3. And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of contumely: for the children are come to the birth, and there is not strength to bring forth.
19:3. And they said to him: “Thus says Hezekiah: This day is a day of tribulation, and of rebuke, and of blasphemy. The sons are ready to be born, but the woman in labor does not have the strength.
19:3. And they said unto him, Thus saith Hezekiah, This day [is] a day of trouble, and of rebuke, and blasphemy: for the children are come to the birth, and [there is] not strength to bring forth.
And they said unto him, Thus saith Hezekiah, This day [is] a day of trouble, and of rebuke, and blasphemy: for the children are come to the birth, and [there is] not strength to bring forth:

19:3 И они сказали ему: так говорит Езекия: день скорби и наказания и посрамления~--- день сей; ибо дошли младенцы до отверстия утробы матерней, а силы нет родить.
19:3
καὶ και and; even
εἶπον επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
Εζεκιας εζεκιας Ezekias
ἡμέρα ημερα day
θλίψεως θλιψις pressure
καὶ και and; even
ἐλεγμοῦ ελεγμος refuting; reproving
καὶ και and; even
παροργισμοῦ παροργισμος rage; provocation
ο the
ἡμέρα ημερα day
αὕτη ουτος this; he
ὅτι οτι since; that
ἦλθον ερχομαι come; go
υἱοὶ υιος son
ἕως εως till; until
ὠδίνων ωδιν contraction
καὶ και and; even
ἰσχὺς ισχυς force
οὐκ ου not
ἔστιν ειμι be
τῇ ο the
τικτούσῃ τικτω give birth; produce
19:3
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
אֵלָ֗יו ʔēlˈāʸw אֶל to
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
חִזְקִיָּ֔הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
יֹום־ yôm- יֹום day
צָרָ֧ה ṣārˈā צָרָה distress
וְ wᵊ וְ and
תֹוכֵחָ֛ה ṯôḵēḥˈā תֹּוכֵחָה rebuke
וּ û וְ and
נְאָצָ֖ה nᵊʔāṣˌā נְאָצָה contumely
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
כִּ֣י kˈî כִּי that
בָ֤אוּ vˈāʔû בוא come
בָנִים֙ vānîm בֵּן son
עַד־ ʕaḏ- עַד unto
מַשְׁבֵּ֔ר mašbˈēr מַשְׁבֵּר mouth of womb
וְ wᵊ וְ and
כֹ֥חַ ḵˌōₐḥ כֹּחַ strength
אַ֖יִן ʔˌayin אַיִן [NEG]
לְ lᵊ לְ to
לֵדָֽה׃ lēḏˈā לֵדָה birth
19:3. qui dixerunt haec dicit Ezechias dies tribulationis et increpationis et blasphemiae dies iste venerunt filii usque ad partum et vires non habet parturiens
And they said to him: Thus saith Ezechias: This day is a day of tribulation, and of rebuke, and of blasphemy: the children are come to the birth, and the woman in travail hath not strength.
19:3. And they said to him: “Thus says Hezekiah: This day is a day of tribulation, and of rebuke, and of blasphemy. The sons are ready to be born, but the woman in labor does not have the strength.
19:3. And they said unto him, Thus saith Hezekiah, This day [is] a day of trouble, and of rebuke, and blasphemy: for the children are come to the birth, and [there is] not strength to bring forth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:3: The children are come to the birth - The Jewish state is here represented under the emblem of a woman in travail, who has been so long in the pangs of parturition, that her strength is now entirely exhausted, and her deliverance is hopeless, without a miracle. The image is very fine and highly appropriate.
A similar image is employed by Homer, when he represents the agonies which Agamemnon suffers from his wound: -
Οφρα οἱ αἱμ' ετι θερμον ανηνοθεν εξ ωτειλης·
Λυταρ επει το μεν ἑλκος ετερσετο παυσατο δ' αἱμα,
Οξειαι οδυναι δυνον μενος Ατρειδαο·
Ως δ' ὁταν ωδινουσαν εχῃ βελος οξυ γυναικα,
Δριμυ, το τε προΐεισι μογοστοκοι Ειλειθυιαι
Ἡρης θυγατερες πικ ρας ωδινας εχουσαι·
Ὡς οξει' οδυναι δυνον μενος Ατρειδαο.
Il. xi., ver. 266.
This, while yet warm, distill'd the purple flood;
But when the wound grew stiff with clotted blood,
Then grinding tortures his strong bosom rend.
Less keen those darts the fierce Ilythiae send,
The powers that cause the teeming matron's throes,
Sad mothers of unutterable woes.
Pope
Better translated by Macpherson; but in neither well:
"So long as from the gaping wound gushed forth, in its warmth, the blood; but when the wound became dry, when ceased the blood to flow amain, sharp pains pervade the strength of Atrides. Racking pangs glide through his frame; as when the Ilythiae, who preside over births, the daughters of white armed Juno, fierce dealers of bitter pains, throw all their darts on hapless women, that travail with child. Such pains pervade the strength of Atrides."
4 Kings (2 Kings) 19:4
Albert Barnes: Notes on the Bible - 1834
19:3: The "trouble" consisted in rebuke" (rather, "chastisement,") for sins at the hand of God, and "blasphemy" (rather, "reproach,") at the hands of man.
The children ... - i. e., "we are in a fearful extremity - at the last gasp - and lack the strength that might carry us through the danger."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:3: This day: Kg2 18:29; Psa 39:11, Psa 123:3, Psa 123:4; Jer 30:5-7; Hos 5:15, Hos 6:1
blasphemy: or, provocation, Psa 95:8; Heb 3:15, Heb 3:16
for the children: Isa 26:17, Isa 26:18, Isa 66:9; Hos 13:13
Carl Friedrich Keil and Franz Delitzsch

"A day of distress, and of chastisement, and of rejection is this day." תּוכחה: the divine chastisement. נאצה: contemptuous treatment, or rejection of the people on the part of God (compare נאץ, Deut 32:19; Jer 14:21; Lam 2:6). "For children have come to the birth, and there is not strength to bring forth." A figure denoting extreme danger, the most desperate circumstances. If the woman in travail has not strength to bring forth the child which has come to the mouth of the womb, both the life of the child and that of the mother are exposed to the greatest danger; and this was the condition of the people here (see the similar figure in Hos 13:13). For לדה instead of לדת, see Ges. 69, 2 Anm.
Geneva 1599
And they said unto him, Thus saith Hezekiah, This day [is] a day of trouble, and of rebuke, and blasphemy: for the children are come to (b) the birth, and [there is] not strength to bring forth.
(b) The dangers are so great, that we can neither avenge this blasphemy, or help ourselves any more than a woman in labour.
John Wesley
The children - We are like a poor travailing woman in great extremity, having no strength left to help herself, and to bring forth her infant into the world. We have attempted to deliver ourselves from the Assyrian yoke; and had carried on that work to some maturity, and as we thought, brought it to the birth; but now we have no might to finish. We have begun an happy reformation, and are hindered by this insolent Assyrian, from bringing it to perfection.
19:419:4: Թերեւս լուիցէ Աստուած քո զպատգամս Ռափսակայ, զոր առաքեաց զնա արքայն Ասորեստանեայց տէր իւր՝ նախատե՛լ զԱստուած կենդանի՝ եւ հայհոյել բանիւք, զորս լուաւ Տէր Աստուած քո. եւ արասցես աղօթս ՚ի վերայ մնացորդացս որ մնացին[3992]։ [3992] Ոմանք. Թերեւս լուիցէ Տէր քո. եւ։
4 Թերեւս քո Աստուածը լսի Ռափսակի պատգամները, որին իր տէրը՝ Ասորեստանի արքան է ուղարկել, որպէսզի անարգի կենդանի Աստծուն, քսու խօսքերով հայհոյի: Այդ բոլորը լսեց քո Տէր Աստուածը: Դու կենդանի մնացողներիս համար աղօթի՛ր”»:
4 Կարելի է որ քու Տէր Աստուածդ Ռափսակին բոլոր խօսքերը լսէ, որ իր տէրը, Ասորեստանի թագաւորը, ղրկեց կենդանի Աստուածը նախատելու համար ու քու Տէր Աստուածդ այն իր լսած խօսքերուն համար յանդիմանէ. ուրեմն դուն մնացորդին համար աղօթք ըրէ’»։
Թերեւս լուիցէ [287]Աստուած քո զպատգամս Ռափսակայ, զոր առաքեաց զնա արքայն Ասորեստանեայց տէր իւր նախատել զԱստուած կենդանի եւ հայհոյել բանիւք, զորս լուաւ Տէր Աստուած քո. եւ արասցես աղօթս ի վերայ մնացորդացս որ մնացին:

19:4: Թերեւս լուիցէ Աստուած քո զպատգամս Ռափսակայ, զոր առաքեաց զնա արքայն Ասորեստանեայց տէր իւր՝ նախատե՛լ զԱստուած կենդանի՝ եւ հայհոյել բանիւք, զորս լուաւ Տէր Աստուած քո. եւ արասցես աղօթս ՚ի վերայ մնացորդացս որ մնացին[3992]։
[3992] Ոմանք. Թերեւս լուիցէ Տէր քո. եւ։
4 Թերեւս քո Աստուածը լսի Ռափսակի պատգամները, որին իր տէրը՝ Ասորեստանի արքան է ուղարկել, որպէսզի անարգի կենդանի Աստծուն, քսու խօսքերով հայհոյի: Այդ բոլորը լսեց քո Տէր Աստուածը: Դու կենդանի մնացողներիս համար աղօթի՛ր”»:
4 Կարելի է որ քու Տէր Աստուածդ Ռափսակին բոլոր խօսքերը լսէ, որ իր տէրը, Ասորեստանի թագաւորը, ղրկեց կենդանի Աստուածը նախատելու համար ու քու Տէր Աստուածդ այն իր լսած խօսքերուն համար յանդիմանէ. ուրեմն դուն մնացորդին համար աղօթք ըրէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
19:419:4 Может быть, услышит Господь Бог твой все слова Рабсака, которого послал царь Ассирийский, господин его, хулить Бога живаго и поносить словами, какие слышал Господь Бог твой. Принеси же молитву об оставшихся, которые находятся еще в живых.
19:4 εἴ ει if; whether πως πως.1 how εἰσακούσεται εισακουω heed; listen to κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your πάντας πας all; every τοὺς ο the λόγους λογος word; log Ραψακου ραψακης who; what ἀπέστειλεν αποστελλω send off / away αὐτὸν αυτος he; him βασιλεὺς βασιλευς monarch; king Ἀσσυρίων ασσυριος the κύριος κυριος lord; master αὐτοῦ αυτος he; him ὀνειδίζειν ονειδιζω disparage; reproach θεὸν θεος God ζῶντα ζαω live; alive καὶ και and; even βλασφημεῖν βλασφημεω blaspheme; defame ἐν εν in λόγοις λογος word; log οἷς ος who; what ἤκουσεν ακουω hear κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your καὶ και and; even λήμψῃ λαμβανω take; get προσευχὴν προσευχη prayer περὶ περι about; around τοῦ ο the λείμματος λειμμα remnant τοῦ ο the εὑρισκομένου ευρισκω find
19:4 אוּלַ֡י ʔûlˈay אוּלַי perhaps יִשְׁמַע֩ yišmˌaʕ שׁמע hear יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֜יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אֵ֣ת׀ ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole דִּבְרֵ֣י divrˈê דָּבָר word רַב־שָׁקֵ֗ה rav-šāqˈē רַב שָׁקֵה rabshake אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] שְׁלָחֹ֨ו šᵊlāḥˌô שׁלח send מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁ֤וּר׀ ʔaššˈûr אַשּׁוּר Asshur אֲדֹנָיו֙ ʔᵃḏōnāʸw אָדֹון lord לְ lᵊ לְ to חָרֵף֙ ḥārˌēf חרף reproach אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) חַ֔י ḥˈay חַי alive וְ wᵊ וְ and הֹוכִ֨יחַ֙ hôḵˈîₐḥ יכח reprove בַּ ba בְּ in † הַ the דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁמַ֖ע šāmˌaʕ שׁמע hear יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) וְ wᵊ וְ and נָשָׂ֣אתָ nāśˈāṯā נשׂא lift תְפִלָּ֔ה ṯᵊfillˈā תְּפִלָּה prayer בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance הַ ha הַ the שְּׁאֵרִ֖ית ššᵊʔērˌîṯ שְׁאֵרִית rest הַ ha הַ the נִּמְצָאָֽה׃ nnimṣāʔˈā מצא find
19:4. si forte audiat Dominus Deus tuus universa verba Rabsacis quem misit rex Assyriorum dominus suus ut exprobraret Deum viventem et argueret verbis quae audivit Dominus Deus tuus et fac orationem pro reliquiis quae reppertae suntIt may be the Lord, thy God, will hear all the words of Rabsaces, whom the king of the Assyrians, his master, hath sent to reproach the living God, and to reprove with words, which the Lord, thy God, hath heard: and do thou offer prayer for the remnants that are found.
4. It may be the LORD thy God will hear all the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will rebuke the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that is left.
19:4. Perhaps the Lord, your God, may hear all the words of Rabshakeh, whom the king of the Assyrians, his lord, sent so that he would reproach the living God, and rebuke with words, which the Lord, your God, has heard. And so, offer a prayer on behalf of the remnant that has been found.”
19:4. It may be the LORD thy God will hear all the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God; and will reprove the words which the LORD thy God hath heard: wherefore lift up [thy] prayer for the remnant that are left.
It may be the LORD thy God will hear all the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God; and will reprove the words which the LORD thy God hath heard: wherefore lift up [thy] prayer for the remnant that are left:

19:4 Может быть, услышит Господь Бог твой все слова Рабсака, которого послал царь Ассирийский, господин его, хулить Бога живаго и поносить словами, какие слышал Господь Бог твой. Принеси же молитву об оставшихся, которые находятся еще в живых.
19:4
εἴ ει if; whether
πως πως.1 how
εἰσακούσεται εισακουω heed; listen to
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
Ραψακου ραψακης who; what
ἀπέστειλεν αποστελλω send off / away
αὐτὸν αυτος he; him
βασιλεὺς βασιλευς monarch; king
Ἀσσυρίων ασσυριος the
κύριος κυριος lord; master
αὐτοῦ αυτος he; him
ὀνειδίζειν ονειδιζω disparage; reproach
θεὸν θεος God
ζῶντα ζαω live; alive
καὶ και and; even
βλασφημεῖν βλασφημεω blaspheme; defame
ἐν εν in
λόγοις λογος word; log
οἷς ος who; what
ἤκουσεν ακουω hear
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
καὶ και and; even
λήμψῃ λαμβανω take; get
προσευχὴν προσευχη prayer
περὶ περι about; around
τοῦ ο the
λείμματος λειμμα remnant
τοῦ ο the
εὑρισκομένου ευρισκω find
19:4
אוּלַ֡י ʔûlˈay אוּלַי perhaps
יִשְׁמַע֩ yišmˌaʕ שׁמע hear
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֜יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
אֵ֣ת׀ ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
דִּבְרֵ֣י divrˈê דָּבָר word
רַב־שָׁקֵ֗ה rav-šāqˈē רַב שָׁקֵה rabshake
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
שְׁלָחֹ֨ו šᵊlāḥˌô שׁלח send
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁ֤וּר׀ ʔaššˈûr אַשּׁוּר Asshur
אֲדֹנָיו֙ ʔᵃḏōnāʸw אָדֹון lord
לְ lᵊ לְ to
חָרֵף֙ ḥārˌēf חרף reproach
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
חַ֔י ḥˈay חַי alive
וְ wᵊ וְ and
הֹוכִ֨יחַ֙ hôḵˈîₐḥ יכח reprove
בַּ ba בְּ in
הַ the
דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁמַ֖ע šāmˌaʕ שׁמע hear
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
וְ wᵊ וְ and
נָשָׂ֣אתָ nāśˈāṯā נשׂא lift
תְפִלָּ֔ה ṯᵊfillˈā תְּפִלָּה prayer
בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance
הַ ha הַ the
שְּׁאֵרִ֖ית ššᵊʔērˌîṯ שְׁאֵרִית rest
הַ ha הַ the
נִּמְצָאָֽה׃ nnimṣāʔˈā מצא find
19:4. si forte audiat Dominus Deus tuus universa verba Rabsacis quem misit rex Assyriorum dominus suus ut exprobraret Deum viventem et argueret verbis quae audivit Dominus Deus tuus et fac orationem pro reliquiis quae reppertae sunt
It may be the Lord, thy God, will hear all the words of Rabsaces, whom the king of the Assyrians, his master, hath sent to reproach the living God, and to reprove with words, which the Lord, thy God, hath heard: and do thou offer prayer for the remnants that are found.
19:4. Perhaps the Lord, your God, may hear all the words of Rabshakeh, whom the king of the Assyrians, his lord, sent so that he would reproach the living God, and rebuke with words, which the Lord, your God, has heard. And so, offer a prayer on behalf of the remnant that has been found.”
19:4. It may be the LORD thy God will hear all the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God; and will reprove the words which the LORD thy God hath heard: wherefore lift up [thy] prayer for the remnant that are left.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:4: The remnant that are left - That is, the Jews; the ten tribes having been already carried away captive by the kings of Assyria.
4 Kings (2 Kings) 19:7
Albert Barnes: Notes on the Bible - 1834
19:4: Will hear - i. e., "will show that he has heard - will notice and punish."
The living God - See Sa1 17:26 note.
And will reprove the words - Rather, "will reprove him for the words."
The remnant - i. e., for the kingdom of Judah, the only remnant of God's people that was now left, after Galilee and Gilead and Samaria had all been carried away captive.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:4: the Lord: Gen 22:14; Deu 32:36; Jos 14:12; Sa1 14:6; Sa2 16:12
whom the king: 2Kings 18:17-35
reprove: Kg2 19:22; Sa1 17:45; Psa 50:21, Psa 74:18
lift up: Ch2 32:20; Psa 50:15; Jer 33:3; Eze 36:37; Rom 9:27; Jam 5:16, Jam 5:17
the remnant: Kg2 17:5, Kg2 17:6, Kg2 18:13; Ch2 28:5, Ch2 28:6; Isa 8:7, Isa 8:8, Isa 10:6
left: Heb. found
Carl Friedrich Keil and Franz Delitzsch

Perhaps Jehovah thy God will hear the blasphemies of the living God on the part of Rabshakeh. ישׁמע: hear, equivalent to observes, take notice of, and in this case punish. חי אלהים: the living God, in contrast to the gods of the heathen, who are only lifeless idols (cf. 1Kings 17:26, 1Kings 17:36). והוכיח is not to be taken in connection with לחרף, as if it stood for להוכיח, "and to scold with words" (Luth., Ges., etc.), but is a perf. rel. or a progressive perfect (Ewald, 234, a.), and the continuation of ישׁמע: "and will chastise (punish, sc. him) for the words which He has heard." תף ונשׂאת "therefore lift up prayer (to heaven) for the (still) existing remnant, sc. of the people of God;" nearly all Judah having come into the power of Sennacherib since the carrying away of the ten tribes.
Geneva 1599
It may be the LORD thy God will hear all the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God; and will reprove the words which the LORD thy God hath heard: wherefore lift up [thy] prayer for the (c) remnant that are left.
(c) Meaning, for Jerusalem which only remained of all the cities of Judah.
John Wesley
For the remnant - For Judah, which is but a remnant, now the ten tribes are gone: for Jerusalem, which is but a remnant, now the defenced cities of Judah are taken.
Robert Jamieson, A. R. Fausset and David Brown
the living God--"The living God" is a most significant expression taken in connection with the senseless deities that Rab-shakeh boasted were unable to resist his master's victorious arms.
19:519:5: Եւ եկին ծառայք արքայի Եզեկիայ առ Եսայի[3993]։ [3993] Ոմանք. Եւ եկին... առ Եսայիա։
5 Եզեկիա արքայի ծառաները եկան Եսայի մարգարէի մօտ. Եսային նրանց ասաց.
5 Եզեկիա թագաւորին ծառաները Եսայիին գացին։
Եւ եկին ծառայք արքայի Եզեկեայ առ Եսայի:

19:5: Եւ եկին ծառայք արքայի Եզեկիայ առ Եսայի[3993]։
[3993] Ոմանք. Եւ եկին... առ Եսայիա։
5 Եզեկիա արքայի ծառաները եկան Եսայի մարգարէի մօտ. Եսային նրանց ասաց.
5 Եզեկիա թագաւորին ծառաները Եսայիին գացին։
zohrab-1805▾ eastern-1994▾ western am▾
19:519:5 И пришли слуги царя Езекии к Исаии,
19:5 καὶ και and; even ἦλθον ερχομαι come; go οἱ ο the παῖδες παις child; boy τοῦ ο the βασιλέως βασιλευς monarch; king Εζεκιου εζεκιας Ezekias πρὸς προς to; toward Ησαιαν ησαιας Hēsaΐas; Iseas
19:5 וַ wa וְ and יָּבֹ֗אוּ yyāvˈōʔû בוא come עַבְדֵ֛י ʕavᵊḏˈê עֶבֶד servant הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah אֶל־ ʔel- אֶל to יְשַֽׁעַיָֽהוּ׃ yᵊšˈaʕayˈāhû יְשַׁעְיָהוּ Isaiah
19:5. venerunt ergo servi regis Ezechiae ad EsaiamSo the servants of king Ezechias came to Isaias.
5. So the servants of king Hezekiah came to Isaiah.
19:5. And the servants of king Hezekiah went to Isaiah.
19:5. So the servants of king Hezekiah came to Isaiah.
So the servants of king Hezekiah came to Isaiah:

19:5 И пришли слуги царя Езекии к Исаии,
19:5
καὶ και and; even
ἦλθον ερχομαι come; go
οἱ ο the
παῖδες παις child; boy
τοῦ ο the
βασιλέως βασιλευς monarch; king
Εζεκιου εζεκιας Ezekias
πρὸς προς to; toward
Ησαιαν ησαιας Hēsaΐas; Iseas
19:5
וַ wa וְ and
יָּבֹ֗אוּ yyāvˈōʔû בוא come
עַבְדֵ֛י ʕavᵊḏˈê עֶבֶד servant
הַ ha הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah
אֶל־ ʔel- אֶל to
יְשַֽׁעַיָֽהוּ׃ yᵊšˈaʕayˈāhû יְשַׁעְיָהוּ Isaiah
19:5. venerunt ergo servi regis Ezechiae ad Esaiam
So the servants of king Ezechias came to Isaias.
19:5. And the servants of king Hezekiah went to Isaiah.
19:5. So the servants of king Hezekiah came to Isaiah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch

Isaiah replied with this comforting promise: Hezekiah was not to be afraid of the blasphemous words of the Assyrian king; the Lord would frighten him with a report, so that he would return to his own land, and there would He cause him to fall by the sword. מלך א נערי, the servants or young men of the Assyrian king, is a derogatory epithet applied to the officials of Assyria. "Behold, I put a spirit into him, so that he shall hear a report and return into his own land." שׁמוּעה does not refer to the report of the destruction of his army (4Kings 19:35), as Thenius supposes, for Sennacherib did not hear of this through the medium of an army, but was with the army himself at the time when it was smitten by the angel of the Lord; it refers to the report mentioned in 4Kings 19:9. For even if he made one last attempt to secure the surrender of Jerusalem immediately upon hearing this report, yet after the failure of this attempt to shake the firmness of Hezekiah his courage must have failed him, and the thought of return must have suggested itself, so that this was only accelerated by the blow which fell upon the army. For, as O. v. Gerlach has correctly observed, "the destruction of the army would hardly have produced any decisive effect without the approach of Tirhakah, since the great power of the Assyrian king, especially in relation to the small kingdom of Judah, was not broken thereby. But at the prayer of the king the Lord added this miracle to the other, which His providence had already brought to pass. - For the fulfilment of the prophecy of Sennacherib's death, see 4Kings 19:37.
19:619:6: Եւ ասէ ցնոսա Եսայի. Ա՛յսպէս ասասջի՛ք տեառն ձերում. ա՛յսպէս ասէ Տէր. Մի՛ երկնչիր յերեսաց պատգամացն զորս լուար՝ որովք հայհոյեցին զիս ծառայք արքային Ասորեստանեայց։
6 «Այսպէ՛ս ասացէք ձեր տիրոջը. այս է ասում Տէրը. “Մի՛ վախեցիր այն խօսքերից, որոնցով Ասորեստանի արքայի ծառաները ինձ հայհոյեցին:
6 Եսայի անոնց ըսաւ. «Ձեր տիրոջը այսպէս ըսէք. Տէրը այսպէս կ’ըսէ. ‘Մի՛ վախնար այն լսած խօսքերէդ, որոնցմով Ասորեստանի թագաւորին ծառաները ինծի հայհոյեցին։
եւ ասէ ցնոսա Եսայի. Այսպէս ասասջիք տեառն ձերում. այսպէս ասէ Տէր. Մի՛ երկնչիր յերեսաց պատգամացն զորս լուար` որովք հայհոյեցին զիս ծառայք արքային Ասորեստանեայց:

19:6: Եւ ասէ ցնոսա Եսայի. Ա՛յսպէս ասասջի՛ք տեառն ձերում. ա՛յսպէս ասէ Տէր. Մի՛ երկնչիր յերեսաց պատգամացն զորս լուար՝ որովք հայհոյեցին զիս ծառայք արքային Ասորեստանեայց։
6 «Այսպէ՛ս ասացէք ձեր տիրոջը. այս է ասում Տէրը. “Մի՛ վախեցիր այն խօսքերից, որոնցով Ասորեստանի արքայի ծառաները ինձ հայհոյեցին:
6 Եսայի անոնց ըսաւ. «Ձեր տիրոջը այսպէս ըսէք. Տէրը այսպէս կ’ըսէ. ‘Մի՛ վախնար այն լսած խօսքերէդ, որոնցմով Ասորեստանի թագաւորին ծառաները ինծի հայհոյեցին։
zohrab-1805▾ eastern-1994▾ western am▾
19:619:6 и сказал им Исаия: так скажите господину вашему: так говорит Господь: не бойся слов, которые ты слышал, которыми поносили Меня слуги царя Ассирийского.
19:6 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him Ησαιας ησαιας Hēsaΐas; Iseas τάδε οδε further; this ἐρεῖτε ερεω.1 state; mentioned πρὸς προς to; toward τὸν ο the κύριον κυριος lord; master ὑμῶν υμων your τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master μὴ μη not φοβηθῇς φοβεω afraid; fear ἀπὸ απο from; away τῶν ο the λόγων λογος word; log ὧν ος who; what ἤκουσας ακουω hear ὧν ος who; what ἐβλασφήμησαν βλασφημεω blaspheme; defame τὰ ο the παιδάρια παιδαριον little boy βασιλέως βασιλευς monarch; king Ἀσσυρίων ασσυριος Assyrios; Assirios
19:6 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לָהֶם֙ lāhˌem לְ to יְשַֽׁעְיָ֔הוּ yᵊšˈaʕyˈāhû יְשַׁעְיָהוּ Isaiah כֹּ֥ה kˌō כֹּה thus תֹאמְר֖וּן ṯōmᵊrˌûn אמר say אֶל־ ʔel- אֶל to אֲדֹֽנֵיכֶ֑ם ʔᵃḏˈōnêḵˈem אָדֹון lord כֹּ֣ה׀ kˈō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אַל־ ʔal- אַל not תִּירָא֙ tîrˌā ירא fear מִ mi מִן from פְּנֵ֤י ppᵊnˈê פָּנֶה face הַ ha הַ the דְּבָרִים֙ ddᵊvārîm דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שָׁמַ֗עְתָּ šāmˈaʕtā שׁמע hear אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] גִּדְּפ֛וּ giddᵊfˈû גדף blaspheme נַעֲרֵ֥י naʕᵃrˌê נַעַר boy מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur אֹתִֽי׃ ʔōṯˈî אֵת [object marker]
19:6. dixitque eis Esaias haec dicetis domino vestro haec dicit Dominus noli timere a facie sermonum quos audisti quibus blasphemaverunt pueri regis Assyriorum meAnd Isaias said to them: Thus shall you say to your master: Thus saith the Lord: Be not afraid for the words which thou hast heard, with which the servants of the king of the Assyrians have blasphemed me.
6. And Isaiah said unto them, Thus shall ye say to your master, Thus saith the LORD, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me.
19:6. And Isaiah said to them: “So shall you say to your lord. Thus says the Lord: Do not be afraid before the face of the words that you have heard, by which the servants of the king of the Assyrians have blasphemed me.
19:6. And Isaiah said unto them, Thus shall ye say to your master, Thus saith the LORD, Be not afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed me.
And Isaiah said unto them, Thus shall ye say to your master, Thus saith the LORD, Be not afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed me:

19:6 и сказал им Исаия: так скажите господину вашему: так говорит Господь: не бойся слов, которые ты слышал, которыми поносили Меня слуги царя Ассирийского.
19:6
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
Ησαιας ησαιας Hēsaΐas; Iseas
τάδε οδε further; this
ἐρεῖτε ερεω.1 state; mentioned
πρὸς προς to; toward
τὸν ο the
κύριον κυριος lord; master
ὑμῶν υμων your
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
μὴ μη not
φοβηθῇς φοβεω afraid; fear
ἀπὸ απο from; away
τῶν ο the
λόγων λογος word; log
ὧν ος who; what
ἤκουσας ακουω hear
ὧν ος who; what
ἐβλασφήμησαν βλασφημεω blaspheme; defame
τὰ ο the
παιδάρια παιδαριον little boy
βασιλέως βασιλευς monarch; king
Ἀσσυρίων ασσυριος Assyrios; Assirios
19:6
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לָהֶם֙ lāhˌem לְ to
יְשַֽׁעְיָ֔הוּ yᵊšˈaʕyˈāhû יְשַׁעְיָהוּ Isaiah
כֹּ֥ה kˌō כֹּה thus
תֹאמְר֖וּן ṯōmᵊrˌûn אמר say
אֶל־ ʔel- אֶל to
אֲדֹֽנֵיכֶ֑ם ʔᵃḏˈōnêḵˈem אָדֹון lord
כֹּ֣ה׀ kˈō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אַל־ ʔal- אַל not
תִּירָא֙ tîrˌā ירא fear
מִ mi מִן from
פְּנֵ֤י ppᵊnˈê פָּנֶה face
הַ ha הַ the
דְּבָרִים֙ ddᵊvārîm דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
שָׁמַ֗עְתָּ šāmˈaʕtā שׁמע hear
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
גִּדְּפ֛וּ giddᵊfˈû גדף blaspheme
נַעֲרֵ֥י naʕᵃrˌê נַעַר boy
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur
אֹתִֽי׃ ʔōṯˈî אֵת [object marker]
19:6. dixitque eis Esaias haec dicetis domino vestro haec dicit Dominus noli timere a facie sermonum quos audisti quibus blasphemaverunt pueri regis Assyriorum me
And Isaias said to them: Thus shall you say to your master: Thus saith the Lord: Be not afraid for the words which thou hast heard, with which the servants of the king of the Assyrians have blasphemed me.
19:6. And Isaiah said to them: “So shall you say to your lord. Thus says the Lord: Do not be afraid before the face of the words that you have heard, by which the servants of the king of the Assyrians have blasphemed me.
19:6. And Isaiah said unto them, Thus shall ye say to your master, Thus saith the LORD, Be not afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Успокоительный ответ пророка Исаии предвещает счастливый для Иудеи и печальный для Ассирии и царя ее исход нашествия Сеннахирима, что вскоре во всей точности и сбылось (ст. 35-37). Выражение: "вот Я пошлю на него дух, и он получит весть" (ст. 7) понимается неодинаково. Некоторые понимают "дух" (евр. руах) олицетворенно: или в смысле ангела-защитника иудеев (ст. 35) или, напротив, в смысле духа лжи (ср. 3: Цар. XXII:20-23), внушившего Сеннахириму ложное известие, которое и заставило его вернуться в Ассирию. Иные - в смысле намерения, внушенного Сеннахириму, или частнее, как дух боязни: блаж. Феодорит (вопр. 52) пишет: "сказанное: се Аз даю ему духа, как думаю, означает боязнь (πνευ̃μα τήν δειλίαν οι̃μαι δηλου̃ν). Ибо и божественный апостол сказал так: не даде нам Бог духа страха". Наконец, некоторые, принимая евр. руах в первоначальном его значении ветер, видят здесь указание на моровое поветрие, вроде самума, истребившее большую часть ассирийского войска (ст. 35), см. у проф. Гуляева, с. 353. Из этих мнений наиболее удобоприемлемо мнение блаж. Феодорита, но оно должно быть восполнено, сообразно с контекстом ст. 9: (сн. 7: ст.), что страх внушен был Сеннахириму именно вестью о походе Тиргака эфиопского против него (аналогично снятию осады с Самарии и бегству сирийцев, 4: Цар. VII:6).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:6: Isaiah: Isa 37:6, Isa 7-38
Be not afraid: Kg2 6:16; Exo 14:13; Lev 26:8; Deu 20:1, Deu 20:3, Deu 20:4; Jos 11:6; Ch2 20:15, Ch2 20:17; Isa 41:10-14, Isa 51:7, Isa 51:12, Isa 51:13
the servants: Kg2 18:17, Kg2 18:35; Psa 74:18, Psa 74:23; Rev 13:6
Robert Jamieson, A. R. Fausset and David Brown
COMFORTED BY ISAIAH. (4Kings 19:6-7)
Isaiah said . . . Be not afraid--The prophet's answer was most cheering, as it held out the prospect of a speedy deliverance from the invader. The blast, the rumor, the fall by the sword, contained a brief prediction that was soon fulfilled in all the three particulars--namely, the alarm that hastened his retreat, the destruction that overtook his army, and the violent death that suddenly ended his career.
19:719:7: Ահա ե՛ս տաց ՚ի նա ա՛յս. եւ լուիցէ գո՛յժ, եւ դարձցի յերկիր իւր, եւ կործանեցի՛ց զնա սրով յերկրի իւրում։
7 Ես նրան այնպիսի մի ոգի կը ներշնչեմ, որ նա մի գոյժ լսելով՝ իր երկիրը կը վերադառնայ, եւ ես սրով նրան կ’ոչնչացնեմ իր երկրում”»:
7 Ահա ես անոր վրայ ոգի մը պիտի ղրկեմ։ Ան լուր մը լսելով իր երկիրը պիտի դառնայ ու զանիկա իր երկրին մէջ սրով պիտի կործանեմ’»։
Ահա ես տաց ի նա այս, եւ լուիցէ գոյժ, եւ դարձցի յերկիր իւր, եւ կործանեցից զնա սրով յերկրի իւրում:

19:7: Ահա ե՛ս տաց ՚ի նա ա՛յս. եւ լուիցէ գո՛յժ, եւ դարձցի յերկիր իւր, եւ կործանեցի՛ց զնա սրով յերկրի իւրում։
7 Ես նրան այնպիսի մի ոգի կը ներշնչեմ, որ նա մի գոյժ լսելով՝ իր երկիրը կը վերադառնայ, եւ ես սրով նրան կ’ոչնչացնեմ իր երկրում”»:
7 Ահա ես անոր վրայ ոգի մը պիտի ղրկեմ։ Ան լուր մը լսելով իր երկիրը պիտի դառնայ ու զանիկա իր երկրին մէջ սրով պիտի կործանեմ’»։
zohrab-1805▾ eastern-1994▾ western am▾
19:719:7 Вот Я пошлю в него дух, и он услышит весть, и возвратится в землю свою, и Я поражу его мечом в земле его.
19:7 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I δίδωμι διδωμι give; deposit ἐν εν in αὐτῷ αυτος he; him πνεῦμα πνευμα spirit; wind καὶ και and; even ἀκούσεται ακουω hear ἀγγελίαν αγγελια message καὶ και and; even ἀποστραφήσεται αποστρεφω turn away; alienate εἰς εις into; for τὴν ο the γῆν γη earth; land αὐτοῦ αυτος he; him καὶ και and; even καταβαλῶ καταβαλλω cast down; lay down αὐτὸν αυτος he; him ἐν εν in ῥομφαίᾳ ρομφαια broadsword ἐν εν in τῇ ο the γῇ γη earth; land αὐτοῦ αυτος he; him
19:7 הִנְנִ֨י hinnˌî הִנֵּה behold נֹתֵ֥ן nōṯˌēn נתן give בֹּו֙ bˌô בְּ in ר֔וּחַ rˈûₐḥ רוּחַ wind וְ wᵊ וְ and שָׁמַ֥ע šāmˌaʕ שׁמע hear שְׁמוּעָ֖ה šᵊmûʕˌā שְׁמוּעָה report וְ wᵊ וְ and שָׁ֣ב šˈāv שׁוב return לְ lᵊ לְ to אַרְצֹ֑ו ʔarṣˈô אֶרֶץ earth וְ wᵊ וְ and הִפַּלְתִּ֥יו hippaltˌiʸw נפל fall בַּ ba בְּ in † הַ the חֶ֖רֶב ḥˌerev חֶרֶב dagger בְּ bᵊ בְּ in אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth
19:7. ecce ego inmittam ei spiritum et audiet nuntium et revertetur in terram suam et deiciam eum gladio in terra suaBehold I will send a spirit upon him, and he shall hear a message, and shall return into his own country, and I will make him fall by the sword in his own country.
7. Behold, I will put a spirit in him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.
19:7. Behold, I will send a spirit to him, and he will hear a report, and he will return to his own land. And I will bring him down by the sword in his own land.”
19:7. Behold, I will send a blast upon him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.
Behold, I will send a blast upon him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land:

19:7 Вот Я пошлю в него дух, и он услышит весть, и возвратится в землю свою, и Я поражу его мечом в земле его.
19:7
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
δίδωμι διδωμι give; deposit
ἐν εν in
αὐτῷ αυτος he; him
πνεῦμα πνευμα spirit; wind
καὶ και and; even
ἀκούσεται ακουω hear
ἀγγελίαν αγγελια message
καὶ και and; even
ἀποστραφήσεται αποστρεφω turn away; alienate
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
αὐτοῦ αυτος he; him
καὶ και and; even
καταβαλῶ καταβαλλω cast down; lay down
αὐτὸν αυτος he; him
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
ἐν εν in
τῇ ο the
γῇ γη earth; land
αὐτοῦ αυτος he; him
19:7
הִנְנִ֨י hinnˌî הִנֵּה behold
נֹתֵ֥ן nōṯˌēn נתן give
בֹּו֙ bˌô בְּ in
ר֔וּחַ rˈûₐḥ רוּחַ wind
וְ wᵊ וְ and
שָׁמַ֥ע šāmˌaʕ שׁמע hear
שְׁמוּעָ֖ה šᵊmûʕˌā שְׁמוּעָה report
וְ wᵊ וְ and
שָׁ֣ב šˈāv שׁוב return
לְ lᵊ לְ to
אַרְצֹ֑ו ʔarṣˈô אֶרֶץ earth
וְ wᵊ וְ and
הִפַּלְתִּ֥יו hippaltˌiʸw נפל fall
בַּ ba בְּ in
הַ the
חֶ֖רֶב ḥˌerev חֶרֶב dagger
בְּ bᵊ בְּ in
אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth
19:7. ecce ego inmittam ei spiritum et audiet nuntium et revertetur in terram suam et deiciam eum gladio in terra sua
Behold I will send a spirit upon him, and he shall hear a message, and shall return into his own country, and I will make him fall by the sword in his own country.
19:7. Behold, I will send a spirit to him, and he will hear a report, and he will return to his own land. And I will bring him down by the sword in his own land.”
19:7. Behold, I will send a blast upon him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.
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Adam Clarke: Commentary on the Bible - 1831
19:7: Behold, I will send a blast - and he shall hear a rumor - The rumor was, that Tirhakah had invaded Assyria. The blast was that which slew one hundred and eighty-five thousand of them in one night, see Kg2 19:35.
Cause him to fall by the sword - Alluding to his death by the hands of his two sons, at Nineveh. See Kg2 19:35-37.
4 Kings (2 Kings) 19:8
Albert Barnes: Notes on the Bible - 1834
19:7: Will send a blast upon him - Rather, "I will put a spirit in him " - i. e., "I will take from him his present pride and will put in him a new spirit, a spirit of craven fear." Men shall tell him of the destruction that has come upon his host Kg2 19:35, and he shall straightway return, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:7: a blast: Kg2 19:35-37; Job 4:9; Psa 11:6, Psa 18:14, Psa 18:15, Psa 50:3; Isa 10:16-18, Isa 11:4; Jer 51:1
hear a rumour: Kg2 7:6; Job 15:21; Jer 49:14, Jer 51:46; Oba 1:1
I will cause: Kg2 19:36, Kg2 19:37; Ch2 32:21
Geneva 1599
Behold, I will send a blast (d) upon him, and he shall hear a rumour, and shall return to his own land; and I will cause him to fall by the sword in his own land.
(d) The Lord can with one blast blow away all the strength of man, and turn it into dust.
19:819:8: Եւ դարձաւ Ռափսակ եւ եգիտ զարքայն Ասորեստանեաց պատերազմեալ ընդ Ղ՚ոբնայի. զի լուաւ թէ չուեաց ՚ի Լաքիսայ։
8 Ռափսակը վերադարձաւ ու տեսաւ, որ Ասորեստանի արքան Ղոբնայի դէմ պատերազմի մէջ է, թէեւ լսել էր, որ նա չուել է Լաքիսից:
8 Ռափսակ դարձաւ ու Ասորեստանի թագաւորը գտաւ, որ Լեբնայի հետ կը պատերազմէր, վասն զի լսած էր թէ Լաքիսէն չուեր է։
Եւ դարձաւ Ռափսակ եւ եգիտ զարքայն Ասորեստանեայց պատերազմեալ ընդ Ղոբնայի. զի լուաւ թէ չուեաց ի Լաքիսայ:

19:8: Եւ դարձաւ Ռափսակ եւ եգիտ զարքայն Ասորեստանեաց պատերազմեալ ընդ Ղ՚ոբնայի. զի լուաւ թէ չուեաց ՚ի Լաքիսայ։
8 Ռափսակը վերադարձաւ ու տեսաւ, որ Ասորեստանի արքան Ղոբնայի դէմ պատերազմի մէջ է, թէեւ լսել էր, որ նա չուել է Լաքիսից:
8 Ռափսակ դարձաւ ու Ասորեստանի թագաւորը գտաւ, որ Լեբնայի հետ կը պատերազմէր, վասն զի լսած էր թէ Լաքիսէն չուեր է։
zohrab-1805▾ eastern-1994▾ western am▾
19:819:8 И возвратился Рабсак, и нашел царя Ассирийского воюющим против Ливны, ибо он слышал, что тот отошел от Лахиса.
19:8 καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return Ραψακης ραψακης and; even εὗρεν ευρισκω find τὸν ο the βασιλέα βασιλευς monarch; king Ἀσσυρίων ασσυριος battle ἐπὶ επι in; on Λομνα λομνα since; that ἤκουσεν ακουω hear ὅτι οτι since; that ἀπῆρεν απαιρω remove; take away ἀπὸ απο from; away Λαχις λαχις Lachis; Lakhis
19:8 וַ wa וְ and יָּ֨שָׁב֙ yyˈāšov שׁוב return רַב־שָׁקֵ֔ה rav-šāqˈē רַב שָׁקֵה rabshake וַ wa וְ and יִּמְצָא֙ yyimṣˌā מצא find אֶת־ ʔeṯ- אֵת [object marker] מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur נִלְחָ֖ם nilḥˌām לחם fight עַל־ ʕal- עַל upon לִבְנָ֑ה livnˈā לִבְנָה Libnah כִּ֣י kˈî כִּי that שָׁמַ֔ע šāmˈaʕ שׁמע hear כִּ֥י kˌî כִּי that נָסַ֖ע nāsˌaʕ נסע pull out מִ mi מִן from לָּכִֽישׁ׃ llāḵˈîš לָכִישׁ Lachish
19:8. reversus est igitur Rabsaces et invenit regem Assyriorum expugnantem Lobnam audierat enim quod recessisset de LachisAnd Rabsaces returned, and found the king of the Assyrians besieging Lobna: for he had heard that he was departed from Lachis.
8. So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.
19:8. Then Rabshakeh returned, and he found the king of the Assyrians fighting against Libnah. For he had heard that he had withdrawn from Lachish.
19:8. So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.
So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish:

19:8 И возвратился Рабсак, и нашел царя Ассирийского воюющим против Ливны, ибо он слышал, что тот отошел от Лахиса.
19:8
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
Ραψακης ραψακης and; even
εὗρεν ευρισκω find
τὸν ο the
βασιλέα βασιλευς monarch; king
Ἀσσυρίων ασσυριος battle
ἐπὶ επι in; on
Λομνα λομνα since; that
ἤκουσεν ακουω hear
ὅτι οτι since; that
ἀπῆρεν απαιρω remove; take away
ἀπὸ απο from; away
Λαχις λαχις Lachis; Lakhis
19:8
וַ wa וְ and
יָּ֨שָׁב֙ yyˈāšov שׁוב return
רַב־שָׁקֵ֔ה rav-šāqˈē רַב שָׁקֵה rabshake
וַ wa וְ and
יִּמְצָא֙ yyimṣˌā מצא find
אֶת־ ʔeṯ- אֵת [object marker]
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
נִלְחָ֖ם nilḥˌām לחם fight
עַל־ ʕal- עַל upon
לִבְנָ֑ה livnˈā לִבְנָה Libnah
כִּ֣י kˈî כִּי that
שָׁמַ֔ע šāmˈaʕ שׁמע hear
כִּ֥י kˌî כִּי that
נָסַ֖ע nāsˌaʕ נסע pull out
מִ mi מִן from
לָּכִֽישׁ׃ llāḵˈîš לָכִישׁ Lachish
19:8. reversus est igitur Rabsaces et invenit regem Assyriorum expugnantem Lobnam audierat enim quod recessisset de Lachis
And Rabsaces returned, and found the king of the Assyrians besieging Lobna: for he had heard that he was departed from Lachis.
19:8. Then Rabshakeh returned, and he found the king of the Assyrians fighting against Libnah. For he had heard that he had withdrawn from Lachish.
19:8. So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-13: Не получив желаемого ответа от Езекии, Рабсак, вероятно, с войском (ср. XVIII:17) оставляет стены Иерусалима и с известием о результатах переговоров направляется к городу - крепости Ливне (Бет-Джибрин теперь. Onomast. 634, см. замеч. к VIII:22), тоже в Иудином колене, но юго-западнее Иерусалима и севернее завоеванного и уже оставленного в тылу Лахиса, на полпути между этими городами. По-видимому, Сеннахирим в направлении к Египту сделал поворот назад, оставив в тылу сильную крепость - Лахис, при которой он получил весть о походе Тиргака, царя Эфиопского, евр. Куш (ст. 9). Имя Куш или Xуш (Xус) иногда означало и местность к северу от персидского залива (ср. Быт. II:13; X:6: сл.; 1: Пар. I:8: сл.), древнее название которой сохранилось и доселе в названии персидской области Xузистан. Но обычно это имя, хорошо известное в памятниках египетских (Kas, Kis, Kes) и ассирииских (Kassu), означает страну, народность и затем государство к югу от Египта по Нилу, на территории нынешней Нубии, страну, называемую в Библии обычно в связи с Египтом (Ис. XX:3-5; XI:11; Иер. XLVI:9: и др.; Onomast. 317, 344; 807); эта последняя Эфиопия, без сомнения, разумеется здесь (ст. 9) Тиргак (у Манефона: Ταραλός, у Страбона: Τε όρλων ο Αιθιοψ, на египетских памятниках: Tahark или Taharka, ассир.: Tarku, LXX: Θαρακά, Vulg.: Tharaca, слав.: Фарака). Египетские памятники знают Тиргаку, третьего и последнего царя эфиопской династии Египта, более как строителя (ему принадлежит обновление и расширение знаменитого Карпакского храма в Фивах), чем как завоевателя. Тем более с этой последней стороны выступает Тиргака в ассирийских надписях Сеннахирима, Асаргаддона и Асурбанипала, в частности о Сеннахириме там, согласно с Библией, рассказывается, что в 3-й свой поход на Финикию и Палестину он подвергся нападению царя Мерое (Эфиопии) и победил его; (о последнем Библия не говорит) (см. Brogsch, Gesch. Aegyptens 1877, s. 715: ff., ср. Ebers в Riehm Handwortirbuch. d. bibl. Alt II, 1698-1699). Поход Тиргаки был, вероятно, ответным движением на набег Сеннахирима (ср. проф. Гуляева, с. 359). Письмо свое (96: и д.) Сеннахирим направляет теперь непосредственно к Езекии, надеясь, конечно, достигнуть лучших результатов, но употребляет ту же аргументацию (ст. 10; ср. XVIII:30), что и Рабсак, только называет еще большее число покоренных им стран и городов (ст. 12-13), конечно, с целью произвести большее впечатление. О Гозане см. прим. к XVII:6. Xаран, LXX: Χαρράν, сл.-рус.: Xарран (Быт. XI:31), у классиков Κάρραι Carrae, в северо-западной Месопотамии к юго-востоку от Едессы (Onomast. 951; ср. "Толков. Библия" т. I, с. 49). Рецеф, LXX: Ραφίς, Vulg.: Reseph, слав. Фарес, отождествляется с Ρησάφα или Ρεσκίφα Птоломея, между Паломирой и Евфратом (Onomast. 773). - "Сыны Едена" (υιούς Εδέμ, Vulg.: filios Eden, слав.: сыны Едомли), евр.: бене-Еден, вероятно, область, известная в клинописях под именем Bit-Adini к северу от Рецефа, по обоим берегам среднего течения Евфрата. Фалассар, LXX: Θαεσθέν, евр. и Vulg.: Thelassar - может быть, один из видных пунктов сейчас названной области (Onomast. 494).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Sennacherib Sends to Hezekiah. B. C. 710.

8 So Rab-shakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish. 9 And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee: he sent messengers again unto Hezekiah, saying, 10 Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria. 11 Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly: and shalt thou be delivered? 12 Have the gods of the nations delivered them which my fathers have destroyed; as Gozan, and Haran, and Rezeph, and the children of Eden which were in Thelasar? 13 Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah? 14 And Hezekiah received the letter of the hand of the messengers, and read it: and Hezekiah went up into the house of the LORD, and spread it before the LORD. 15 And Hezekiah prayed before the LORD, and said, O LORD God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth. 16 LORD, bow down thine ear, and hear: open, LORD, thine eyes, and see: and hear the words of Sennacherib, which hath sent him to reproach the living God. 17 Of a truth, LORD, the kings of Assyria have destroyed the nations and their lands, 18 And have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them. 19 Now therefore, O LORD our God, I beseech thee, save thou us out of his hand, that all the kingdoms of the earth may know that thou art the LORD God, even thou only.
Rabshakeh, having delivered his message and received no answer (whether he took this silence for a consent or a slight does not appear), left his army before Jerusalem, under the command of the other generals, and went himself to attend the king his master for further orders. He found him besieging Libnah, a city that had revolted from Judah, ch. viii. 22. Whether he had taken Lachish or no is not certain; some think he departed from it because he found the taking of it impracticable, v. 8. However, he was now alarmed with the rumour that the king of the Cushites, who bordered upon the Arabians, was coming out against him with a great army, v. 9. This made him very desirous to gain Jerusalem with all speed. To take it by force would cost him more time and men than he could well spare, and therefore he renewed his attack upon Hezekiah to persuade him tamely to surrender it. Having found him an easy man once (ch. xviii. 14), when he said, That which thou puttest on me I will bear, he hoped again to frighten him into a submission, but in vain. Here,
I. Sennacherib sent a letter to Hezekiah, a railing letter, a blaspheming letter, to persuade him to surrender Jerusalem, because it would be to no purpose for him to think of standing it out. His letter is to the same purport with Rabshakeh's speech; there is nothing new offered in it. Rabshakeh had said to the people, Let not Hezekiah deceive you, ch. xviii. 29. Sennacherib writes to Hezekiah, Let not thy God deceive thee, v. 10. Those that have the God of Jacob for their help, and whose hope is in the Lord their God, need not fear being deceived by him, as the heathen were by their gods. To terrify Hezekiah, and drive him from his anchor, he magnifies himself and his own achievements. See how proudly he boasts, 1. Of the lands he had conquered (v. 11): All lands, and destroyed utterly! How are the mole-hills of his victories swelled to mountains! So far was he from destroying all lands that at this time the land of Cush, and Tirhakah its king, were a terror to him. What vast hyperboles may one expect in proud men's praises of themselves! 2. Of the gods he had conquered, v. 12. "Each vanquished nation and its gods, which were so far from being able to deliver them that they fell with them: and shall thy God deliver thee?" 3. Of the kings he had conquered (v. 13), the king of Hamath and the king of Arpad. Whether he means the prince or the idol, he means to make himself appear greater than either, and therefore very formidable, and the terror of the mighty in the land of the living.
II. Hezekiah encloses this in another letter, a praying letter, a believing letter, and sends it to the King of kings, who judges among the gods. Hezekiah was not so haughty as not to receive the letter, though we may suppose the superscription did not give him his due titles; when he had received it he was not so careless as not to read it; when he had read it he was not in such a passion as to write an answer to it in the same provoking language; but he immediately went up to the temple, presented himself, and then spread the letter before the Lord (v. 14), not as if God needed to have the letter shown to him (he knew what was in it before Hezekiah did), but hereby he signified that he acknowledged God in all his ways,--that he desired not to aggravate the injuries his enemies did him nor to make them appear worse than they were, but desired they might be set in a true light,--and that he referred himself to God, and his righteous judgment, upon the whole matter. Hereby likewise he would affect himself in the prayer he came to the temple to make; and we have need of all possible helps to quicken us in that duty. In the prayer which Hezekiah prayed over this letter, 1. He adores the God whom Sennacherib had blasphemed (v. 15), calls him the God of Israel, because Israel was his peculiar people, and the God that dwelt between the cherubim, because there was the peculiar residence of his glory upon earth; but he gives glory to him as the God of the whole earth, and not, as Sennacherib fancied him to be, the God of Israel only, and confined to the temple. "Let them say what they will, thou art sovereign Lord, for thou art the God, the God of gods, sole Lord, even thou alone, universal Lord of all the kingdoms of the earth, and rightful Lord, for thou hast made heaven and earth. Being Creator of all, by an incontestable title thou art owner and ruler of all." 2. He appeals to God concerning the insolence and profaneness of Sennacherib (v. 16): "Lord, hear; Lord, see. Here it is under his own hand; here it is in black and white." Had Hezekiah only been abused, he would have passed it by; but it is God, the living God, that is reproached, the jealous God. Lord, what wilt thou do for thy great name? 3. He owns Sennacherib's triumphs over the gods of the heathen, but distinguishes between them and the God of Israel (v. 17, 18): He has indeed cast their gods into the fire; for they were no gods, unable to help either themselves or their worshipers, and therefore no wonder that he has destroyed them; and, in destroying them, though he knew it not, he really served the justice and jealousy of the God of Israel, who has determined to extirpate all the gods of the heathen. But those are deceived who think they can therefore be too hard for him. He is none of the gods whom men's hands have made, but he has himself made all things, Ps. cxv. 3, 4. 4. He prays that God will now glorify himself in the defeat of Sennacherib and the deliverance of Jerusalem out of his hands (v. 19): "Now therefore save us; for if we be conquered, as other lands are, they will say that thou art conquered, as the gods of those lands were: but, Lord, distinguish thyself, by distinguishing us, and let all the world know, and be made to confess, that thou art the Lord God, the self-existent sovereign God, even thou only, and that all pretenders are vanity and a lie." Note, The best pleas in prayer are those which are taken from God's honour; and therefore the Lord's prayer begins with Hallowed be thy name, and concludes with Thine is the glory.
Adam Clarke: Commentary on the Bible - 1831
19:8: Libnah - Lachish - These two places were not very distant from each other; they were in the mountains of Judah, southward of Jerusalem.
4 Kings (2 Kings) 19:10
Albert Barnes: Notes on the Bible - 1834
19:8: On Lachish and Libnah, see Jos 10:3, note; Jos 10:29, note. The phrase, "he was departed from Lachish" is suggestive of successful resistance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:8: Libnah: Kg2 8:22; Jos 10:29, Jos 12:15, Jos 15:42
Lachish: Kg2 18:14; Jos 12:11, Jos 15:39; Isa 37:8, Isa 37:9; Mic 1:13
Carl Friedrich Keil and Franz Delitzsch

In the meantime Rabshakeh had returned to his king at Libnah (see at 4Kings 8:22), to which he had gone from Lachish, probably after having taken that fortress.
4Kings 19:9
There Sennacherib heard that Tirhakah was advancing to make war against him. Tirhakah, Θαρακά (lxx), king of Cush, is the Ταρακός of Manetho, the successor of Sevechus (Shebek II), the third king of the twenty-fifth (Ethiopian) dynasty, described by Strabo (xv. 687), who calls him Τεάρκων, as a great conqueror. His name is spelt Thlqa or Tharqo upon the monuments, and on the Pylon of the great temple at Medinet-Abu he is represented in the form of a king, cutting down enemies of conquered lands (Egypt, Syria, and Tepop, an unknown land) before the god Ammon (see Brugsch, hist. d'Egypte, i. pp. 244,245).
(Note: According to Jul. Afric. (in Syncell. i. p. 139, ed. Dind.) he reigned eighteen years, according to Euseb. (in Syncell. p. 140) twenty years. Both statements are incorrect; for, according to an Apis-stele published by Mariette, the birth of an Apis who died in the twentieth year of Psammetichus fell in the twenty-sixth year of Tirhakah, so that the reign of Tirhakah may be supposed to have lasted twenty-eight years (see Brugsch, l.c. p. 247). But the chronological conclusions respecting the date of his reign are very uncertain. Whereas M. v. Niebuhr (Gesch. Ass. p. 72) fixes his expedition against Sennacherib in the thirty-seventh aer. Nab., i.e., 710 b.c., and the commencement of his reign over Egypt in 45 aer. Nab., i.e., 702 b.c., and assumes that he marched against Sennacherib before he was king of Egypt, which is apparently favoured by the epithet king of Cush, not of Egypt; Brugsch (l.c. p. 292) has given the year 693 b.c. as the commencement of his reign. It is obvious that this statement is irreconcilable with the O.T. chronology, since the fourteenth year of Hezekiah, in which Sennacherib invaded Judah, corresponds to the year 714 or 713 b.c. These diversities simply confirm our remark (p. 411), that the chronological data as to the kings of Egypt before Psammetichus cannot lay any claim to historical certainty. For an attempt to solve this discrepancy see M. v. Niebuhr, pp. 458ff.)
- On hearing the report of the advance of Tirhakah, Sennacherib sent ambassadors again to Hezekiah with a letter (4Kings 19:14), in which he summoned him once more to give up his confidence in his God, and his assurance that Jerusalem would not be delivered into the hands of the king of Assyria, since the gods of no other nation had been able to save their lands and cities from the kings of Assyria who had preceded him. The letter contained nothing more, therefore, than a repetition of the arguments already adduced by Rabshakeh (4Kings 18:19.), though a larger number of the lands conquered by the Assyrians are given, for the purpose of strengthening the impression intended to be made upon Hezekiah of the irresistible character of the Assyrian arms. - To offer a successful resistance to Tirhakah and overcome him, Sennacherib wanted above all things a firm footing in Judah; and for this the possession of Jerusalem was of the greatest importance, since it would both cover his back and secure his retreat. Fortifications like Lachish and Libnah could be quickly taken by a violent assault. But it was very different with Jerusalem. Salmanasar had stood before Samaria for three years before he was able to conquer it; and Nebuchadnezzar besieged Jerusalem for two years before the city was starved out and it was possible to take it (4Kings 25:1.). But as Tirhakah was approaching, Sennacherib had no time now for so tedious a siege. He therefore endeavoured to induce Hezekiah to surrender the city quietly by a boastful description of his own power. Instead of ויּשׁלח ויּשׁב (4Kings 19:9), we have in Isaiah ויּשׁלח ויּשׁמע, "when he heard this he sent," which is probably the more original, and indicates that when Sennacherib received the intelligence he sent at once (Drechsler).
4Kings 19:10-11
ישּׁיאך אל: "let not thy God deceive thee," i.e., do not allow yourself to be deceived by your confidence in your God. לאמר, to say, i.e., to think or believe, that Jerusalem will not be given, etc. To shatter this confidence, Sennacherib reminds him of the deeds of the Assyrian kings. להחרימם, to ban them, i.e., by smiting them with the ban. The verb החרים is chosen with emphasis, to express the unsparing destruction. הנּצל ואתּה: and thou shouldst be saved? - a question implying a strong negative.
4Kings 19:12-13
"Have the gods of the nations delivered them?" אתם is not a pronoun used in anticipation of the object, which follows in וגו גּוזן (Thenius), but refers to כּל־הארצות in 4Kings 19:11, a specification of which is given in the following enumeration. Gozan may be the province of Gauzanitis in Mesopotamia, but it may just as well be the country of Gauzania on the other side of the Tigris (see at 4Kings 17:6). The combination with Haran does not force us to the first assumption, since the list is not a geographical but a historical one. - Haran (Charan), i.e., the Carrae of the Greeks and Romans, where Abraham's father Terah died, a place in northern Mesopotamia (see at Gen 11:31), is probably not merely the city here, but the country in which the city stood. - Rezeph (רצף), the Arabic rutsâfat, a very widespread name, since Jakut gives nine cities of this name in his Geographical Lexicon, is probably the most celebrated of the cities of that name, the Rusapha of Syria, called ̔Ρησάφα in Ptol. v. 15, in Palmyrene, on the road from Racca to Emesa, a day's journey from the Euphrates (cf. Ges. Thes. p. 1308). - "The sons of Eden, which (were in Telassar," were evidently a tribe whose chief settlement was in Telassar. By עדן we might understand the בּית־עדן of Amos 1:5, a city in a pleasant region of Syria, called Παράδεισος by Ptol. (v. 15), since there is still a village called Ehden in that locality (cf. Burckhardt, Syr. p. 66, and v. Schubert, Reise, iii. p. 366), if we could only discover Telassar in the neighbourhood, and if the village of Ehden could be identified with Παράδεισος and the Eden of the Bible, as is done even by Gesenius on Burckhardt, p. 492, and Thes. p. 195; but this Ehden is spelt ‛hdn in Arabic, and is not to be associated with עדן (see Rob. Bibl. Res. pp. 586, 587). Moreover the Thelseae near Damascus (in the Itin. Ant. p. 196, ed. Wess.) is too unlike Telassar to come into consideration. There is more to be said in favour of the identification of our עדן with the Assyrian Eden, which is mentioned in Ezek 27:23 along with Haran and Calneh as an important place for trade, although its position cannot be more certainly defined; and neither the comparison with the tract of land called (Syr.) ma‛āden, Maadon, which Assemani (Biblioth. or. ii. p. 224) places in Mesopotamia, towards the Tigris, in the present province of Diarbekr (Ges., Win.), nor the conjecture of Knobel that the tribe-name Eden may very probably have been preserved in the large but very dilapidated village of Adana or Adna, some distance to the north of Bagdad (Ker Porter, Journey, ii. p. 355, and Ritter, Erdk. ix. p. 493), can be established as even a probability. תּלאשּׂר, Telassar, is also quite unknown. The name applies very well to Thelser on the eastern side of the Tigris (Tab. Peut. xi. e), where even the later Targums on Gen 10:12 have placed it, interpreting Nimrod's Resen by תלסר, תלאסר, though Knobel opposes this on the ground that a place in Assyria proper is unsuitable in such a passage as this, where the Assyrian feats of war outside Assyria itself are enumerated. Movers (Phniz. ii. 3, p. 251) conjectures that the place referred to is Thelassar in Terodon, a leading emporium for Arabian wares on the Persian Gulf, and supposes that Terodon has sprung from Teledon with the Persian pronunciation of the תל, which is very frequent in the names of Mesopotamian cities. This conjecture is at any rate a more natural one than that of Knobel on Is 37:12, that the place mentioned in Assemani (Bib. or. iii. 2, p. 870), (Arabic) tl b-ṣrṣr, Tel on the Szarszar, to the west of the present Bagdad, is intended. - With regard to the places named in 4Kings 19:13, see at 4Kings 18:34.
John Wesley
Returned - To the king, to give him an account of the treaty; leaving behind him the army under the other commanders.
Robert Jamieson, A. R. Fausset and David Brown
SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (4Kings 19:8-13)
So Rab-shakeh . . . found the king of Assyria warring against Libnah--Whether Lachish had fallen or not, is not said. But Sennacherib had transferred his battering-rams against the apparently neighboring fortress of Libnah (Josh 10:29; compare Josh 10:31; Josh 15:42), where the chief-cup-bearer reported the execution of his mission.
19:919:9: Եւ նա լուաւ զԹարաքայ արքայէ Եթովպացւոց, ասեն. Ահա ե՛լ պատերազմել ընդ քեզ։ Եւ դարձաւ անդրէն։ Եւ առաքեաց հրեշտակս առ Եզեկիա եւ ասէ[3994]. [3994] Այլք. Լուաւ զԹարակայ ար՛՛։
9 Նա լսել էր եթովպացիների արքայ Թարակայի մասին. նրան ասել էին, թէ՝ «Նա քո դէմ պատերազմի է ելել»: Նա այնտեղից վերադարձաւ, դեսպաններ ուղարկեց Եզեկիային՝ ասելով.
9 Սենեքերիմ Եթովպիացիներուն Թարակա թագաւորին համար լսեց, որ կ’ըսէին. «Ահա անիկա քեզի հետ պատերազմելու ելեր է»։ Նորէն Եզեկիային դեսպաններ ղրկեց՝ ըսելով.
Եւ նա լուաւ զԹարակայ արքայէ Եթովպացւոց, ասեն. Ահա ել պատերազմել ընդ քեզ: Եւ դարձաւ անդրէն, եւ առաքեաց հրեշտակս առ Եզեկիա եւ ասէ:

19:9: Եւ նա լուաւ զԹարաքայ արքայէ Եթովպացւոց, ասեն. Ահա ե՛լ պատերազմել ընդ քեզ։ Եւ դարձաւ անդրէն։ Եւ առաքեաց հրեշտակս առ Եզեկիա եւ ասէ[3994].
[3994] Այլք. Լուաւ զԹարակայ ար՛՛։
9 Նա լսել էր եթովպացիների արքայ Թարակայի մասին. նրան ասել էին, թէ՝ «Նա քո դէմ պատերազմի է ելել»: Նա այնտեղից վերադարձաւ, դեսպաններ ուղարկեց Եզեկիային՝ ասելով.
9 Սենեքերիմ Եթովպիացիներուն Թարակա թագաւորին համար լսեց, որ կ’ըսէին. «Ահա անիկա քեզի հետ պատերազմելու ելեր է»։ Նորէն Եզեկիային դեսպաններ ղրկեց՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
19:919:9 И услышал он о Тиргаке, царе Ефиопском; ему сказали: вот, он вышел сразиться с тобою. И снова послал он послов к Езекии сказать:
19:9 καὶ και and; even ἤκουσεν ακουω hear περὶ περι about; around Θαρακα θαρακα monarch; king Αἰθιόπων αιθιοψ Aithiops; Ethiops λέγων λεγω tell; declare ἰδοὺ ιδου see!; here I am ἐξῆλθεν εξερχομαι come out; go out πολεμεῖν πολεμεω battle μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return καὶ και and; even ἀπέστειλεν αποστελλω send off / away ἀγγέλους αγγελος messenger πρὸς προς to; toward Εζεκιαν εζεκιας Ezekias λέγων λεγω tell; declare
19:9 וַ wa וְ and יִּשְׁמַ֗ע yyišmˈaʕ שׁמע hear אֶל־ ʔel- אֶל to תִּרְהָ֤קָה tirhˈāqā תִּרְהָקָה Tirhakah מֶֽלֶך־ mˈeleḵ- מֶלֶךְ king כּוּשׁ֙ kûš כּוּשׁ Cush לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הִנֵּ֥ה hinnˌē הִנֵּה behold יָצָ֖א yāṣˌā יצא go out לְ lᵊ לְ to הִלָּחֵ֣ם hillāḥˈēm לחם fight אִתָּ֑ךְ ʔittˈāḵ אֵת together with וַ wa וְ and יָּ֨שָׁב֙ yyˈāšov שׁוב return וַ wa וְ and יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send מַלְאָכִ֔ים malʔāḵˈîm מַלְאָךְ messenger אֶל־ ʔel- אֶל to חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
19:9. cumque audisset de Tharaca rege Aethiopiae dicentes ecce egressus est ut pugnet adversum te et iret contra eum misit nuntios ad Ezechiam dicensAnd when he heard of Tharaca, king of Ethiopia: Behold, he is come out to fight with thee: and was going against him, he sent messengers to Ezechias, saying:
9. And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee: he sent messengers again unto Hezekiah, saying,
19:9. And when he had heard from Tirhakah, the king of Ethiopia, saying, “Behold, he has gone out so that he may fight against you,” and when he went forth against him, he sent messengers to Hezekiah, saying:
19:9. And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee: he sent messengers again unto Hezekiah, saying,
And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee: he sent messengers again unto Hezekiah, saying:

19:9 И услышал он о Тиргаке, царе Ефиопском; ему сказали: вот, он вышел сразиться с тобою. И снова послал он послов к Езекии сказать:
19:9
καὶ και and; even
ἤκουσεν ακουω hear
περὶ περι about; around
Θαρακα θαρακα monarch; king
Αἰθιόπων αιθιοψ Aithiops; Ethiops
λέγων λεγω tell; declare
ἰδοὺ ιδου see!; here I am
ἐξῆλθεν εξερχομαι come out; go out
πολεμεῖν πολεμεω battle
μετὰ μετα with; amid
σοῦ σου of you; your
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ἀγγέλους αγγελος messenger
πρὸς προς to; toward
Εζεκιαν εζεκιας Ezekias
λέγων λεγω tell; declare
19:9
וַ wa וְ and
יִּשְׁמַ֗ע yyišmˈaʕ שׁמע hear
אֶל־ ʔel- אֶל to
תִּרְהָ֤קָה tirhˈāqā תִּרְהָקָה Tirhakah
מֶֽלֶך־ mˈeleḵ- מֶלֶךְ king
כּוּשׁ֙ kûš כּוּשׁ Cush
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
הִנֵּ֥ה hinnˌē הִנֵּה behold
יָצָ֖א yāṣˌā יצא go out
לְ lᵊ לְ to
הִלָּחֵ֣ם hillāḥˈēm לחם fight
אִתָּ֑ךְ ʔittˈāḵ אֵת together with
וַ wa וְ and
יָּ֨שָׁב֙ yyˈāšov שׁוב return
וַ wa וְ and
יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send
מַלְאָכִ֔ים malʔāḵˈîm מַלְאָךְ messenger
אֶל־ ʔel- אֶל to
חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
19:9. cumque audisset de Tharaca rege Aethiopiae dicentes ecce egressus est ut pugnet adversum te et iret contra eum misit nuntios ad Ezechiam dicens
And when he heard of Tharaca, king of Ethiopia: Behold, he is come out to fight with thee: and was going against him, he sent messengers to Ezechias, saying:
19:9. And when he had heard from Tirhakah, the king of Ethiopia, saying, “Behold, he has gone out so that he may fight against you,” and when he went forth against him, he sent messengers to Hezekiah, saying:
19:9. And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to fight against thee: he sent messengers again unto Hezekiah, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
19:9: Tirhakah king of Ethiopia - The Tehrak or Teharka of the hieroglyphics. He was the last king of the 25th or Ethiopian dynasty, which commenced with Shebek or Sabaco, and he reigned upward of 26 years. The Assyrian inscriptions show that he still ruled in Egypt as late as 667 B. C., when Esarhaddon Kg2 19:37 died, and his son Asshur-bani-pal succeeded him. He probably ascended the Egyptian throne about 692 B. C., having pRev_iously ruled over Ethiopia before he became king of Egypt (compare Isa 37:9). Thus he was probably reigning in Ethiopia at the time of Sennacherib's expedition, while Sethos and perhaps other secondary monarchs bore rule over Egypt. His movements caused Sennacherib to send a second embassy, instead of marching in person against the Jewish king.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:9: when he heard: When Sennacherib had levied contributions on Hezekiah, he marched his army into Egypt; where, after several successes, he laid siege to Pelusium, and spent much time in it; but hearing that Tirhakah, king of Ethiopia, whom Strabo calls Therchon, was marching against him with a great army, to assist his kinsman Sevechus, or Sethon, the king of Egypt, he durst not abide his coming, but raised the siege; and returning to Judea, he encamped against Lachish, and afterwards against Libnah. But finding that Tirhakah pursued him as a fugitive, he marched back to encounter him; and having totally routed his army, he returned to wreak his vengeance on Hezekiah. Sa1 23:27; Isa 37:9
sent: Kg2 18:17
Geneva 1599
And when (e) he heard say of Tirhakah king of Ethiopia, (f) Behold, he is come out to fight against thee: he sent messengers again unto Hezekiah, saying,
(e) That is, Sennacherib.
(f) For the kings of Ethiopia and Egypt joined together against the king of Assyria because of his oppression of other countries.
Robert Jamieson, A. R. Fausset and David Brown
when he heard say of Tirhakah . . ., Behold, he is come out to fight against thee, &c.--This was the "rumor" to which Isaiah referred [4Kings 19:7]. Tirhakah reigned in Upper Egypt, while So (or Sabaco) ruled in Lower Egypt. He was a powerful monarch, another Sesostris, and both he and Sabaco have left many monuments of their greatness. The name and figure of Tirhakah receiving war captives, are still seen in the Egyptian temple of Medinet Abou. This was the expected succor which was sneered at by Rab-shakeh as "a bruised reed" (4Kings 18:21). Rage against Hezekiah for allying himself with Egypt, or the hope of being better able to meet this attack from the south, induced him, after hearing the rumor of Tirhakah's advance, to send a menacing letter to Hezekiah, in order that he might force the king of Judah to an immediate surrender of his capital. This letter, couched in the same vaunting and imperious style as the speech of Rab-shakeh, exceeded it in blasphemy, and contained a larger enumeration of conquered places, with the view of terrifying Hezekiah and showing him the utter hopelessness of all attempts at resistance.
19:1019:10: Ա՛յսպէս խօսեսջիք ընդ Եզեկիայ արքայի Յուդայ՝ ասել. Մի՛ հպարտացուսցէ՛ զքեզ Աստուած քո, յոր դուն յուսացեալ ես. ասել՝ թէ ո՛չ մատնեսցի Երուսաղէմ ՚ի ձեռս արքային Ասորեստանեայց։
10 «Այսպէ՛ս ասացէք Յուդայի երկրի արքայ Եզեկիային. “Թող քո Աստուածը, որին ապաւինել ես, քեզ չամբարտաւանացնի՝ մտածելով, թէ Երուսաղէմը Ասորեստանի արքայի ձեռքը չի մատնուի:
10 «Յուդայի Եզեկիա թագաւորին այսպէս խօսեցէք ու ըսէք. ‘Այն քու Աստուածդ, որուն դուն ապաւիներ ես, թող քեզ չխաբէ՝ ըսելով, Երուսաղէմ Ասորեստանի թագաւորին ձեռքը պիտի չտրուի։
Այսպէս խօսեսջիք ընդ Եզեկեայ արքայի Յուդայ` ասել. Մի՛ հպարտացուսցէ զքեզ Աստուած քո յոր դուն յուսացեալ ես, ասել` թէ ոչ մատնեսցի Երուսաղէմ ի ձեռս արքային Ասորեստանեայց:

19:10: Ա՛յսպէս խօսեսջիք ընդ Եզեկիայ արքայի Յուդայ՝ ասել. Մի՛ հպարտացուսցէ՛ զքեզ Աստուած քո, յոր դուն յուսացեալ ես. ասել՝ թէ ո՛չ մատնեսցի Երուսաղէմ ՚ի ձեռս արքային Ասորեստանեայց։
10 «Այսպէ՛ս ասացէք Յուդայի երկրի արքայ Եզեկիային. “Թող քո Աստուածը, որին ապաւինել ես, քեզ չամբարտաւանացնի՝ մտածելով, թէ Երուսաղէմը Ասորեստանի արքայի ձեռքը չի մատնուի:
10 «Յուդայի Եզեկիա թագաւորին այսպէս խօսեցէք ու ըսէք. ‘Այն քու Աստուածդ, որուն դուն ապաւիներ ես, թող քեզ չխաբէ՝ ըսելով, Երուսաղէմ Ասորեստանի թագաւորին ձեռքը պիտի չտրուի։
zohrab-1805▾ eastern-1994▾ western am▾
19:1019:10 так скажите Езекии, царю Иудейскому: пусть не обманывает тебя Бог твой, на Которого ты уповаешь, думая: >.
19:10 μὴ μη not ἐπαιρέτω επαιρω lift up; rear up σε σε.1 you ὁ ο the θεός θεος God σου σου of you; your ἐφ᾿ επι in; on ᾧ ος who; what σὺ συ you πέποιθας πειθω persuade ἐπ᾿ επι in; on αὐτῷ αυτος he; him λέγων λεγω tell; declare οὐ ου not μὴ μη not παραδοθῇ παραδιδωμι betray; give over Ιερουσαλημ ιερουσαλημ Jerusalem εἰς εις into; for χεῖρας χειρ hand βασιλέως βασιλευς monarch; king Ἀσσυρίων ασσυριος Assyrios; Assirios
19:10 כֹּ֣ה kˈō כֹּה thus תֹאמְר֗וּן ṯōmᵊrˈûn אמר say אֶל־ ʔel- אֶל to חִזְקִיָּ֤הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say אַל־ ʔal- אַל not יַשִּׁאֲךָ֣ yaššiʔᵃḵˈā נשׁא beguile אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אַתָּ֛ה ʔattˈā אַתָּה you בֹּטֵ֥חַ bōṭˌēₐḥ בטח trust בֹּ֖ו bˌô בְּ in לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say לֹ֤א lˈō לֹא not תִנָּתֵן֙ ṯinnāṯˌēn נתן give יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem בְּ bᵊ בְּ in יַ֖ד yˌaḏ יָד hand מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
19:10. haec dicite Ezechiae regi Iudae non te seducat Deus tuus in quo habes fiduciam neque dicas non tradetur Hierusalem in manu regis AssyriorumThus shall you say to Ezechias, king of Juda: Let not thy God deceive thee, in whom thou trustest: and do not say: Jerusalem shall not be delivered into the hands of the king of the Assyrians.
10. Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria.
19:10. “So shall you say to Hezekiah, the king of Judah: Let not your God, in whom you trust, lead you astray. And you should not say, ‘Jerusalem will not be delivered into the hands of the king of the Assyrians.’
19:10. Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria.
Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria:

19:10 так скажите Езекии, царю Иудейскому: пусть не обманывает тебя Бог твой, на Которого ты уповаешь, думая: <<не будет отдан Иерусалим в руки царя Ассирийского>>.
19:10
μὴ μη not
ἐπαιρέτω επαιρω lift up; rear up
σε σε.1 you
ο the
θεός θεος God
σου σου of you; your
ἐφ᾿ επι in; on
ος who; what
σὺ συ you
πέποιθας πειθω persuade
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
λέγων λεγω tell; declare
οὐ ου not
μὴ μη not
παραδοθῇ παραδιδωμι betray; give over
Ιερουσαλημ ιερουσαλημ Jerusalem
εἰς εις into; for
χεῖρας χειρ hand
βασιλέως βασιλευς monarch; king
Ἀσσυρίων ασσυριος Assyrios; Assirios
19:10
כֹּ֣ה kˈō כֹּה thus
תֹאמְר֗וּן ṯōmᵊrˈûn אמר say
אֶל־ ʔel- אֶל to
חִזְקִיָּ֤הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
אַל־ ʔal- אַל not
יַשִּׁאֲךָ֣ yaššiʔᵃḵˈā נשׁא beguile
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אַתָּ֛ה ʔattˈā אַתָּה you
בֹּטֵ֥חַ bōṭˌēₐḥ בטח trust
בֹּ֖ו bˌô בְּ in
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
לֹ֤א lˈō לֹא not
תִנָּתֵן֙ ṯinnāṯˌēn נתן give
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
בְּ bᵊ בְּ in
יַ֖ד yˌaḏ יָד hand
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
אַשּֽׁוּר׃ ʔaššˈûr אַשּׁוּר Asshur
19:10. haec dicite Ezechiae regi Iudae non te seducat Deus tuus in quo habes fiduciam neque dicas non tradetur Hierusalem in manu regis Assyriorum
Thus shall you say to Ezechias, king of Juda: Let not thy God deceive thee, in whom thou trustest: and do not say: Jerusalem shall not be delivered into the hands of the king of the Assyrians.
19:10. “So shall you say to Hezekiah, the king of Judah: Let not your God, in whom you trust, lead you astray. And you should not say, ‘Jerusalem will not be delivered into the hands of the king of the Assyrians.’
19:10. Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:10: Let not thy God in whom thou trustest - This letter is nearly the same with the speech delivered by Rab-shakeh. See Kg2 18:29.
4 Kings (2 Kings) 19:14
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:10: Kg2 18:5, Kg2 18:29, Kg2 18:30; Ch2 32:15-19; Isa 37:10-14
Geneva 1599
Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy (g) God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria.
(g) The closer the wicked are to their destruction, the more they blaspheme.
19:1119:11: Ահա դու քեզէ՛ն իսկ լուար զամենայն ինչ զոր արարին թագաւորք Ասորեստանեայց ընդ ամենայն աշխարհս նզովել զնոսա, եւ դու փրկիցի՞ս։
11 Դու ինքդ լսել ես, թէ ինչպէս Ասորեստանի արքաները կործանել են բազմաթիւ երկրներ, իսկ դու պիտի փրկուե՞ս:
11 Ահա դուն լսեցիր ինչ որ Ասորեստանի թագաւորները բոլոր երկիրներուն ըրին ու ի՛նչպէս զանոնք բոլորովին կործանեցին ու հիմա դո՞ւն պիտի ազատիս։
Ահա դու քեզէն իսկ լուար զամենայն ինչ զոր արարին թագաւորք Ասորեստանեայց ընդ ամենայն աշխարհս [288]նզովել զնոսա, եւ դու փրկիցի՞ս:

19:11: Ահա դու քեզէ՛ն իսկ լուար զամենայն ինչ զոր արարին թագաւորք Ասորեստանեայց ընդ ամենայն աշխարհս նզովել զնոսա, եւ դու փրկիցի՞ս։
11 Դու ինքդ լսել ես, թէ ինչպէս Ասորեստանի արքաները կործանել են բազմաթիւ երկրներ, իսկ դու պիտի փրկուե՞ս:
11 Ահա դուն լսեցիր ինչ որ Ասորեստանի թագաւորները բոլոր երկիրներուն ըրին ու ի՛նչպէս զանոնք բոլորովին կործանեցին ու հիմա դո՞ւն պիտի ազատիս։
zohrab-1805▾ eastern-1994▾ western am▾
19:1119:11 Ведь ты слышал, что сделали цари Ассирийские со всеми землями, положив на них заклятие,~--- и ты ли уцелеешь?
19:11 ἰδοὺ ιδου see!; here I am σὺ συ you ἤκουσας ακουω hear πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησαν ποιεω do; make βασιλεῖς βασιλευς monarch; king Ἀσσυρίων ασσυριος all; every ταῖς ο the γαῖς γη earth; land τοῦ ο the ἀναθεματίσαι αναθεματιζω curse αὐτάς αυτος he; him καὶ και and; even σὺ συ you ῥυσθήσῃ ρυομαι rescue
19:11 הִנֵּ֣ה׀ hinnˈē הִנֵּה behold אַתָּ֣ה ʔattˈā אַתָּה you שָׁמַ֗עְתָּ šāmˈaʕtā שׁמע hear אֵת֩ ʔˌēṯ אֵת [object marker] אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשׂ֜וּ ʕāśˈû עשׂה make מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king אַשּׁ֛וּר ʔaššˈûr אַשּׁוּר Asshur לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the אֲרָצֹ֖ות ʔᵃrāṣˌôṯ אֶרֶץ earth לְ lᵊ לְ to הַֽחֲרִימָ֑ם hˈaḥᵃrîmˈām חרם consecrate וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you תִּנָּצֵֽל׃ tinnāṣˈēl נצל deliver
19:11. tu enim ipse audisti quae fecerint reges Assyriorum universis terris quomodo vastaverint eas num ergo solus poteris liberariBehold, thou hast heard what the kings of the Assyrians have done to all countries, how they have laid them waste: and canst thou alone be delivered?
11. Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly: and shalt thou be delivered?
19:11. For you yourself have heard what the kings of the Assyrians have done to all the lands, the manner in which they have laid waste to them. Therefore, how would you alone be able to be freed?
19:11. Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly: and shalt thou be delivered?
Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly: and shalt thou be delivered:

19:11 Ведь ты слышал, что сделали цари Ассирийские со всеми землями, положив на них заклятие,~--- и ты ли уцелеешь?
19:11
ἰδοὺ ιδου see!; here I am
σὺ συ you
ἤκουσας ακουω hear
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐποίησαν ποιεω do; make
βασιλεῖς βασιλευς monarch; king
Ἀσσυρίων ασσυριος all; every
ταῖς ο the
γαῖς γη earth; land
τοῦ ο the
ἀναθεματίσαι αναθεματιζω curse
αὐτάς αυτος he; him
καὶ και and; even
σὺ συ you
ῥυσθήσῃ ρυομαι rescue
19:11
הִנֵּ֣ה׀ hinnˈē הִנֵּה behold
אַתָּ֣ה ʔattˈā אַתָּה you
שָׁמַ֗עְתָּ šāmˈaʕtā שׁמע hear
אֵת֩ ʔˌēṯ אֵת [object marker]
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָשׂ֜וּ ʕāśˈû עשׂה make
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
אַשּׁ֛וּר ʔaššˈûr אַשּׁוּר Asshur
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הָ הַ the
אֲרָצֹ֖ות ʔᵃrāṣˌôṯ אֶרֶץ earth
לְ lᵊ לְ to
הַֽחֲרִימָ֑ם hˈaḥᵃrîmˈām חרם consecrate
וְ wᵊ וְ and
אַתָּ֖ה ʔattˌā אַתָּה you
תִּנָּצֵֽל׃ tinnāṣˈēl נצל deliver
19:11. tu enim ipse audisti quae fecerint reges Assyriorum universis terris quomodo vastaverint eas num ergo solus poteris liberari
Behold, thou hast heard what the kings of the Assyrians have done to all countries, how they have laid them waste: and canst thou alone be delivered?
19:11. For you yourself have heard what the kings of the Assyrians have done to all the lands, the manner in which they have laid waste to them. Therefore, how would you alone be able to be freed?
19:11. Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly: and shalt thou be delivered?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
19:11: All lands - This boast is in strict accordance with the general tenor of the Assyrian inscriptions. Hyperbole is the general language of the East; but in this instance it was not so extreme as in some others. The Assyrians under Sargon and Sennacherib had enjoyed an uninterrupted series of military successes: they had succeeded in establishing their pre-eminence from the Median desert to the banks of the Nile, and from the shores of Lake Van to those of the Persian Gulf.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:11: Kg2 19:17, Kg2 19:18, Kg2 17:5-11; Ch2 32:13, Ch2 32:14; Isa 10:8-11
19:1219:12: Միթէ փրկեցի՞ն զնոսա աստուածք ազգացն զորս սատակեցին հարք իմ, զԳովզան, եւ զՔառան, եւ զՌափաթ, եւ զորդիս Եդոմայ առ ծովեզերբն[3995]. [3995] Այլք. Ազգացն զորս ապականեցին հարք իմ։
12 Միթէ ազգերի աստուածները փրկեցի՞ն Գոզանի, Քառանի, Ռափաթի մարդկանց, ծովեզերքի մօտ բնակուող եդոմացիներին, որոնց ոչնչացրին իմ նախնիները:
12 Միթէ իմ հայրերուս կործանած ազգերուն, այսինքն Գովզանի, Խառանի, Ռեսեփի ու Թելասարի մէջ եղող Եդեմին որդիներուն աստուածները զանոնք ազատեցի՞ն։
Միթէ փրկեցի՞ն զնոսա աստուածք ազգացն զորս ապականեցին հարք իմ, զԳովզան եւ զԽառան եւ զՌափաթ եւ զորդիս Եդեմայ [289]առ ծովեզերբ:

19:12: Միթէ փրկեցի՞ն զնոսա աստուածք ազգացն զորս սատակեցին հարք իմ, զԳովզան, եւ զՔառան, եւ զՌափաթ, եւ զորդիս Եդոմայ առ ծովեզերբն[3995].
[3995] Այլք. Ազգացն զորս ապականեցին հարք իմ։
12 Միթէ ազգերի աստուածները փրկեցի՞ն Գոզանի, Քառանի, Ռափաթի մարդկանց, ծովեզերքի մօտ բնակուող եդոմացիներին, որոնց ոչնչացրին իմ նախնիները:
12 Միթէ իմ հայրերուս կործանած ազգերուն, այսինքն Գովզանի, Խառանի, Ռեսեփի ու Թելասարի մէջ եղող Եդեմին որդիներուն աստուածները զանոնք ազատեցի՞ն։
zohrab-1805▾ eastern-1994▾ western am▾
19:1219:12 Боги народов, которых разорили отцы мои, спасли ли их? {Спасли ли} Гозан, и Харан, и Рецеф, и сынов Едена, что в Фалассаре?
19:12 μὴ μη not ἐξείλαντο εξαιρεω extract; take out αὐτοὺς αυτος he; him οἱ ο the θεοὶ θεος God τῶν ο the ἐθνῶν εθνος nation; caste οὓς ος who; what διέφθειραν διαφθειρω deteriorate; ruin οἱ ο the πατέρες πατηρ father μου μου of me; mine τήν ο the τε τε both; and Γωζαν γωζαν and; even τὴν ο the Χαρραν χαρραν Charran; Kharran καὶ και and; even Ραφες ραφες and; even υἱοὺς υιος son Εδεμ εδεμ the ἐν εν in Θαεσθεν θαεσθεν Thaesthen
19:12 הַ ha הֲ [interrogative] הִצִּ֨ילוּ hiṣṣˌîlû נצל deliver אֹתָ֜ם ʔōṯˈām אֵת [object marker] אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) הַ ha הַ the גֹּויִם֙ ggôyˌim גֹּוי people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שִׁחֲת֣וּ šiḥᵃṯˈû שׁחת destroy אֲבֹותַ֔י ʔᵃvôṯˈay אָב father אֶת־ ʔeṯ- אֵת [object marker] גֹּוזָ֖ן gôzˌān גֹּוזָן Gozan וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חָרָ֑ן ḥārˈān חָרָן [town] וְ wᵊ וְ and רֶ֥צֶף rˌeṣef רֶצֶף Rezeph וּ û וְ and בְנֵי־ vᵊnê- בֵּן son עֶ֖דֶן ʕˌeḏen עֶדֶן Eden אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בִּ bi בְּ in תְלַאשָּֽׂר׃ ṯᵊlaśśˈār תְּלַאשָּׂר Telassar
19:12. numquid liberaverunt dii gentium singulos quos vastaverunt patres mei Gozan videlicet et Aran et Reseph et filios Eden qui erant in ThelassarHave the gods of the nations delivered any of them, whom my fathers have destroyed, to wit, Gozan, and Haran, and Reseph, and the children of Eden, that were in Thelassar?
12. Have the gods of the nations delivered them, which my fathers have destroyed, Gozan, and Haran, and Rezeph, and the children of Edom which were in Telassar?
19:12. Have the gods of the nations freed any of those whom my fathers have destroyed, such as Gozan, and Haran, and Rezeph, and the sons of Eden, who were at Telassar?
19:12. Have the gods of the nations delivered them which my fathers have destroyed; [as] Gozan, and Haran, and Rezeph, and the children of Eden which [were] in Thelasar?
Have the gods of the nations delivered them which my fathers have destroyed; [as] Gozan, and Haran, and Rezeph, and the children of Eden which [were] in Thelasar:

19:12 Боги народов, которых разорили отцы мои, спасли ли их? {Спасли ли} Гозан, и Харан, и Рецеф, и сынов Едена, что в Фалассаре?
19:12
μὴ μη not
ἐξείλαντο εξαιρεω extract; take out
αὐτοὺς αυτος he; him
οἱ ο the
θεοὶ θεος God
τῶν ο the
ἐθνῶν εθνος nation; caste
οὓς ος who; what
διέφθειραν διαφθειρω deteriorate; ruin
οἱ ο the
πατέρες πατηρ father
μου μου of me; mine
τήν ο the
τε τε both; and
Γωζαν γωζαν and; even
τὴν ο the
Χαρραν χαρραν Charran; Kharran
καὶ και and; even
Ραφες ραφες and; even
υἱοὺς υιος son
Εδεμ εδεμ the
ἐν εν in
Θαεσθεν θαεσθεν Thaesthen
19:12
הַ ha הֲ [interrogative]
הִצִּ֨ילוּ hiṣṣˌîlû נצל deliver
אֹתָ֜ם ʔōṯˈām אֵת [object marker]
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
הַ ha הַ the
גֹּויִם֙ ggôyˌim גֹּוי people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
שִׁחֲת֣וּ šiḥᵃṯˈû שׁחת destroy
אֲבֹותַ֔י ʔᵃvôṯˈay אָב father
אֶת־ ʔeṯ- אֵת [object marker]
גֹּוזָ֖ן gôzˌān גֹּוזָן Gozan
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חָרָ֑ן ḥārˈān חָרָן [town]
וְ wᵊ וְ and
רֶ֥צֶף rˌeṣef רֶצֶף Rezeph
וּ û וְ and
בְנֵי־ vᵊnê- בֵּן son
עֶ֖דֶן ʕˌeḏen עֶדֶן Eden
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בִּ bi בְּ in
תְלַאשָּֽׂר׃ ṯᵊlaśśˈār תְּלַאשָּׂר Telassar
19:12. numquid liberaverunt dii gentium singulos quos vastaverunt patres mei Gozan videlicet et Aran et Reseph et filios Eden qui erant in Thelassar
Have the gods of the nations delivered any of them, whom my fathers have destroyed, to wit, Gozan, and Haran, and Reseph, and the children of Eden, that were in Thelassar?
19:12. Have the gods of the nations freed any of those whom my fathers have destroyed, such as Gozan, and Haran, and Rezeph, and the sons of Eden, who were at Telassar?
19:12. Have the gods of the nations delivered them which my fathers have destroyed; [as] Gozan, and Haran, and Rezeph, and the children of Eden which [were] in Thelasar?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
19:12: Haran - Harran, the Carrhae of the Greeks and Romans Gen 11:31, was among the earliest conquests of the Assyrians; being subject to them from the 12th century. Its conquest would have naturally followed that of Gozan (Gauzanitis, Kg2 17:6), which lay between it and Assyria proper.
Rezeph - Probably the Rozappa of the Assyrian inscriptions, a city in the neighborhood of Haran.
The children of Eden - Or, "the Beni-Eden," who appear from the Assyrian inscriptions to have inhabited the country on the east bank of the Euphrates, about the modern Balis. Here they had a city called Beth-Adina, taken by the Assyrians about 880 B. C. This is probably the "Eden" of marginal reference.
Thelasar - Or Telassar. Probably a city on the Euphrates, near Beth-Adina, called after the name of the god Asshur. The name would signify "the Hill of Asshur."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:12: Have the gods: Kg2 18:33, Kg2 18:34
Gozan: Kg2 17:6; Ch1 5:26
Haran: Gen 11:31, Gen 29:4; Act 7:4, Charran
Rezeph: Rezeph was probably either Rezapha, which Ptolemy places in the Palmyrene, west of the Euphrates; or rather, Rezipha, in Mesopotamia, east of the Euphrates.
Eden: Gen 2:8; Isa 37:12, Telassar, Eze 27:23
19:1319:13: ո՞ւր է արքայն Եմաթայ՝ եւ արքայն Արփաթայ, եւ արքայ քաղաքին Սեփարուիմայ, Անայ եւ Այիայ[3996]։ [3996] Ոմանք. Անայ եւ Աւայ։
13 Ո՞ւր են Եմաթի արքան, Արփաթի արքան, Սեփփարուիմ քաղաքի, Անայի ու Աւայի արքան”»:
13 Ո՞ւր են Եմաթին թագաւորն ու Արփաթին թագաւորը ու Սեփարուիմ քաղաքին՝ Անային եւ Աւային թագաւորը’»։
Ո՞ւր է արքայն Եմաթայ եւ արքայն Արփաթայ, եւ արքայ քաղաքին Սեփարուիմայ, Անայ եւ Աւայ:

19:13: ո՞ւր է արքայն Եմաթայ՝ եւ արքայն Արփաթայ, եւ արքայ քաղաքին Սեփարուիմայ, Անայ եւ Այիայ[3996]։
[3996] Ոմանք. Անայ եւ Աւայ։
13 Ո՞ւր են Եմաթի արքան, Արփաթի արքան, Սեփփարուիմ քաղաքի, Անայի ու Աւայի արքան”»:
13 Ո՞ւր են Եմաթին թագաւորն ու Արփաթին թագաւորը ու Սեփարուիմ քաղաքին՝ Անային եւ Աւային թագաւորը’»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1319:13 Где царь Емафа, и царь Арпада, и царь города Сепарваима, Ены и Иввы?
19:13 ποῦ που.1 where? ἐστιν ειμι be ὁ ο the βασιλεὺς βασιλευς monarch; king Αιμαθ αιμαθ and; even ὁ ο the βασιλεὺς βασιλευς monarch; king Αρφαδ αρφαδ and; even ποῦ που.1 where? ἐστιν ειμι be Σεπφαρουαιν σεπφαρουαιν and; even Αυα αυα Aua; Ava
19:13 אַיֹּ֤ו ʔayyˈô אֵי where מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king חֲמָת֙ ḥᵃmˌāṯ חֲמָת Hamath וּ û וְ and מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַרְפָּ֔ד ʔarpˈāḏ אַרְפַּד Arpad וּ û וְ and מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king לָ lā לְ to † הַ the עִ֣יר ʕˈîr עִיר town סְפַרְוָ֑יִם sᵊfarwˈāyim סְפַרְוַיִם Sepharvaim הֵנַ֖ע hēnˌaʕ הֵנַע Hena וְ wᵊ וְ and עִוָּֽה׃ ʕiwwˈā עַוָּה Ivvah
19:13. ubi est rex Emath et rex Arfad et rex civitatis Sepharvaim Ana et AvaWhere is the king of Emath, and the king of Arphad, and the king of the city of Sepharvaim, and of Ana, and of Ava?
13. Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah?
19:13. Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, and of Hena, and of Avva?”
19:13. Where [is] the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah?
Where [is] the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah:

19:13 Где царь Емафа, и царь Арпада, и царь города Сепарваима, Ены и Иввы?
19:13
ποῦ που.1 where?
ἐστιν ειμι be
ο the
βασιλεὺς βασιλευς monarch; king
Αιμαθ αιμαθ and; even
ο the
βασιλεὺς βασιλευς monarch; king
Αρφαδ αρφαδ and; even
ποῦ που.1 where?
ἐστιν ειμι be
Σεπφαρουαιν σεπφαρουαιν and; even
Αυα αυα Aua; Ava
19:13
אַיֹּ֤ו ʔayyˈô אֵי where
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
חֲמָת֙ ḥᵃmˌāṯ חֲמָת Hamath
וּ û וְ and
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַרְפָּ֔ד ʔarpˈāḏ אַרְפַּד Arpad
וּ û וְ and
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
לָ לְ to
הַ the
עִ֣יר ʕˈîr עִיר town
סְפַרְוָ֑יִם sᵊfarwˈāyim סְפַרְוַיִם Sepharvaim
הֵנַ֖ע hēnˌaʕ הֵנַע Hena
וְ wᵊ וְ and
עִוָּֽה׃ ʕiwwˈā עַוָּה Ivvah
19:13. ubi est rex Emath et rex Arfad et rex civitatis Sepharvaim Ana et Ava
Where is the king of Emath, and the king of Arphad, and the king of the city of Sepharvaim, and of Ana, and of Ava?
19:13. Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, and of Hena, and of Avva?”
19:13. Where [is] the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
19:13: Compare the marginal reference Kg2 17:24. Kg2 19:12 refers to former Assyrian successes, Kg2 19:13 to comparatively recent ones.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:13: the king: Kg2 17:24; Num 13:21, Num 34:8; Isa 11:11; Jer 39:5, Jer 49:23; Zac 9:2
Arpad: Kg2 18:34; Isa 37:13-20, Arphad
19:1419:14: Եւ ա՛ռ Եզեկիա զհրովարտակսն ՚ի ձեռաց հրեշտակացն, եւ ընթերցաւ զնոսա. եւ ել ՚ի տունն Տեառն. եւ տարածեաց զնոսա Եզեկիա առաջի Տեառն։
14 Եզեկիան հրովարտակներն առաւ դեսպանների ձեռքից, ընթերցեց դրանք, ապա գնաց Տիրոջ տուն եւ դրանք բաց վիճակում ցոյց տուեց Տիրոջը:
14 Եզեկիա նամակը դեսպաններուն ձեռքէն առաւ ու զանիկա կարդաց եւ Տէրոջը տունը ելաւ ու Եզեկիա Տէրոջը առջեւ բացաւ* զանիկա։
Եւ ա՛ռ Եզեկիա զհրովարտակսն ի ձեռաց հրեշտակացն, եւ ընթերցաւ զնոսա. եւ ել ի տունն Տեառն, եւ տարածեաց զնոսա Եզեկիա առաջի Տեառն:

19:14: Եւ ա՛ռ Եզեկիա զհրովարտակսն ՚ի ձեռաց հրեշտակացն, եւ ընթերցաւ զնոսա. եւ ել ՚ի տունն Տեառն. եւ տարածեաց զնոսա Եզեկիա առաջի Տեառն։
14 Եզեկիան հրովարտակներն առաւ դեսպանների ձեռքից, ընթերցեց դրանք, ապա գնաց Տիրոջ տուն եւ դրանք բաց վիճակում ցոյց տուեց Տիրոջը:
14 Եզեկիա նամակը դեսպաններուն ձեռքէն առաւ ու զանիկա կարդաց եւ Տէրոջը տունը ելաւ ու Եզեկիա Տէրոջը առջեւ բացաւ* զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
19:1419:14 И взял Езекия письмо из руки послов, и прочитал его, и пошел в дом Господень, и развернул его Езекия пред лицем Господним,
19:14 καὶ και and; even ἔλαβεν λαμβανω take; get Εζεκιας εζεκιας Ezekias τὰ ο the βιβλία βιβλιον scroll ἐκ εκ from; out of χειρὸς χειρ hand τῶν ο the ἀγγέλων αγγελος messenger καὶ και and; even ἀνέγνω αναγινωσκω read αὐτά αυτος he; him καὶ και and; even ἀνέβη αναβαινω step up; ascend εἰς εις into; for οἶκον οικος home; household κυρίου κυριος lord; master καὶ και and; even ἀνέπτυξεν αναπτυσσω unfold; unroll αὐτὰ αυτος he; him Εζεκιας εζεκιας Ezekias ἐναντίον εναντιον next to; before κυρίου κυριος lord; master
19:14 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take חִזְקִיָּ֧הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the סְּפָרִ֛ים ssᵊfārˈîm סֵפֶר letter מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand הַ ha הַ the מַּלְאָכִ֖ים mmalʔāḵˌîm מַלְאָךְ messenger וַ wa וְ and יִּקְרָאֵ֑ם yyiqrāʔˈēm קרא call וַ wa וְ and יַּ֨עַל֙ yyˈaʕal עלה ascend בֵּ֣ית bˈêṯ בַּיִת house יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּפְרְשֵׂ֥הוּ yyifrᵊśˌēhû פרשׂ spread out חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
19:14. itaque cum accepisset Ezechias litteras de manu nuntiorum et legisset eas ascendit in domum Domini et expandit eas coram DominoAnd when Ezechias had received the letter of the hand of the messengers, and had read it, he went up to the house of the Lord, and spread it before the Lord,
14. And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD.
19:14. And so, when Hezekiah had received the letter from the hand of the messengers, and had read it, he ascended to the house of the Lord, and he spread it out before the Lord.
19:14. And Hezekiah received the letter of the hand of the messengers, and read it: and Hezekiah went up into the house of the LORD, and spread it before the LORD.
And Hezekiah received the letter of the hand of the messengers, and read it: and Hezekiah went up into the house of the LORD, and spread it before the LORD:

19:14 И взял Езекия письмо из руки послов, и прочитал его, и пошел в дом Господень, и развернул его Езекия пред лицем Господним,
19:14
καὶ και and; even
ἔλαβεν λαμβανω take; get
Εζεκιας εζεκιας Ezekias
τὰ ο the
βιβλία βιβλιον scroll
ἐκ εκ from; out of
χειρὸς χειρ hand
τῶν ο the
ἀγγέλων αγγελος messenger
καὶ και and; even
ἀνέγνω αναγινωσκω read
αὐτά αυτος he; him
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
εἰς εις into; for
οἶκον οικος home; household
κυρίου κυριος lord; master
καὶ και and; even
ἀνέπτυξεν αναπτυσσω unfold; unroll
αὐτὰ αυτος he; him
Εζεκιας εζεκιας Ezekias
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
19:14
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
חִזְקִיָּ֧הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
סְּפָרִ֛ים ssᵊfārˈîm סֵפֶר letter
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
הַ ha הַ the
מַּלְאָכִ֖ים mmalʔāḵˌîm מַלְאָךְ messenger
וַ wa וְ and
יִּקְרָאֵ֑ם yyiqrāʔˈēm קרא call
וַ wa וְ and
יַּ֨עַל֙ yyˈaʕal עלה ascend
בֵּ֣ית bˈêṯ בַּיִת house
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּפְרְשֵׂ֥הוּ yyifrᵊśˌēhû פרשׂ spread out
חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
19:14. itaque cum accepisset Ezechias litteras de manu nuntiorum et legisset eas ascendit in domum Domini et expandit eas coram Domino
And when Ezechias had received the letter of the hand of the messengers, and had read it, he went up to the house of the Lord, and spread it before the Lord,
19:14. And so, when Hezekiah had received the letter from the hand of the messengers, and had read it, he ascended to the house of the Lord, and he spread it out before the Lord.
19:14. And Hezekiah received the letter of the hand of the messengers, and read it: and Hezekiah went up into the house of the LORD, and spread it before the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-19: Символически представляя (в виде развернутого письма) перед Иеговой всю тяжесть хулений и угроз Сеннахирима, Езекия произносит молитву, которая может служить образцом ветхозаветного теократического исповедания веры. О выражении "седящий на херувимах" (ст. 16, сн. 1: Цар. IV:4; Пс. XLVIII:1) ср. "Толков. Библия", т. I, с. 163-164.
Adam Clarke: Commentary on the Bible - 1831
19:14: Spread it before the Lord - The temple was considered to be God's dwelling-place; and that whatever was there was peculiarly under his eye. Hezekiah spread the letter before the Lord, as he wished him to read the blasphemies spoken against himself.
4 Kings (2 Kings) 19:15
Albert Barnes: Notes on the Bible - 1834
19:14: Hezekiah received the letter - The inscriptions show that scribes accompanied the Assyrian armies, with the materials of their craft, so that such a dispatch might be easily drawn up. As Hezekiah himself "read" it, we may presume that it was in the Hebrew tongue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:14: Hezekiah: Isa 37:14
spread it: Kg1 8:28-30; Ezr 9:5; Psa 74:10, Psa 74:11, Psa 91:1, Psa 91:2, Psa 123:1-4
Carl Friedrich Keil and Franz Delitzsch

Hezekiah's prayer. - 4Kings 19:14. Hezekiah took the letter, read it, went into the temple and spread it out before Jehovah, to lay open its contents before God. The contents of the letter are given in 4Kings 19:10-13 in the form of the message which the ambassadors delivered to Hezekiah from their king, because the ambassadors communicated to Hezekiah by word of mouth the essential contents of the writing which they conveyed, and simply handed him the letter as a confirmation of their words. ספרים, like litterae, means a letter; hence the singular suffix attached to ויּפרשׂהוּ, whereas in the case of ויּקראם, which stands nearer, the suffix follows the number of the noun to which it refers. The spreading out of the letter before God was an embodiment of the wish, which sprang from a child-like and believing trust, that the Lord would notice and punish that defiance of the living God which it contained. What Hezekiah meant by this action he expressed in the following prayer.
4Kings 19:15
In opposition to the delusion of the Assyrians, he describes Jehovah, the God of Israel, as the only God of all the kingdoms of the earth, since He was the Creator of heaven and earth. הכּרבים ישׁב (see at 1Kings 4:4 and Ex 25:22) indicates the covenant-relation into which Jehovah, the almighty Creator and Ruler of the whole world, had entered towards Israel. As the covenant God who was enthroned above the cherubim the Lord was bound to help His people, if they turned to Him with faith in the time of their distress and entreated His assistance; and as the only God of all the world He had the power to help. In Isaiah, צבאות, which is very rare in historical prose, but very common in prophetical addresses, is added to the name יהוה, and thus Jehovah at the very outset is addressed as the God of the universe. On the meaning of צבאות, see at 1Kings 1:3. On האלהים הוּא אתּה, see 2Kings 7:28 and 3Kings 18:39.
4Kings 19:16
The accumulation of the words, "bow down Thine ear, Jehovah, and hear; open, Jehovah, Thine eyes and see, and hear the words," etc., indicates the earnestness and importunity of the prayer. The plural עיניך by the side of the singular אזנך is the correct reading, since the expression "to incline the ear" is constantly met with (Ps 17:6; Ps 31:3; Ps 45:11, etc.); and even in the plural, "incline ye your ear" (Ps 78:1; Is 55:3), and on the other hand "to open the eyes" (Job 27:19; Prov 20:13; Zech 12:4; Dan 9:18), because a man always opens both eyes to see anything, whereas he turns one ear to a person speaking. The עינך of Isaiah is also plural, though written defectively, as the Masora has already observed. The suffix in שׁלחו, which is wanting in Isaiah, belongs to אשׁר, and refers with this to דּברי in the sense of speech: the speech which Sennacherib had made in his letter.
4Kings 19:17-19
After the challenge, to observe the blasphemies of Sennacherib, Hezekiah mentions the fact that the Assyrians have really devastated all lands, and therefore that it is not without ground that they boast of their mighty power; but he finds the explanation of this in the impotence and nothingness of the gods of the heathen. אמנם, truly, indeed - the kings of Asshur have devastated the nations and their land. Instead of this we find in Isaiah: "they have devastated all lands and their (own) land" - which is evidently the more difficult and also the more original reading, and has been altered in our account, because the thought that the Assyrians had devastated their own land by making war upon other lands, that is to say, had depopulated it and thereby laid it waste, was not easy to understand. "And have cast their gods into the fire, for they are not gods, but works of human hands, wood and stone, and have thus destroyed them." Hezekiah does not mention this as a sign of the recklessness of the Assyrians (Knobel), but, because Sennacherib had boasted that the gods of no nation had been able to resist him (vv. 12, 13), to put this fact in the right light, and attach thereto the prayer that Jehovah, by granting deliverance, would make known to all the kingdoms of the earth that He alone was God. Instead of ונתנוּ we have in Isaiah ונתון, the inf. absol.; in this connection the more difficult and more genuine reading. This also applies to the omission of אלהים (4Kings 19:19) in Is 37:20, since the use of Jehovah as a predicate, "that Thou alone art Jehovah," is very rare, and has therefore been misunderstood even by Gesenius. By the introduction of Elohim, the thought "that Thou Jehovah art God alone" is simplified.
Geneva 1599
And Hezekiah received the letter of the hand of the messengers, and read it: and Hezekiah went up into the house of the LORD, and spread it before the (h) LORD.
(h) Before the Ark of the covenant.
Robert Jamieson, A. R. Fausset and David Brown
HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
Hezekiah received the letter . . . and went up into the house of the Lord--Hezekiah, after reading it, hastened into the temple, spread it in the childlike confidence of faith before the Lord, as containing taunts deeply affecting the divine honor, and implored deliverance from this proud defier of God and man. The devout spirit of this prayer, the recognition of the Divine Being in the plenitude of His majesty--so strikingly contrasted with the fancy of the Assyrians as to His merely local power; his acknowledgment of the conquests obtained over other lands; and of the destruction of their wooden idols which, according to the Assyrian practice, were committed to the flames--because their tutelary deities were no gods; and the object for which he supplicated the divine interposition--that all the kingdoms of the earth might know that the Lord was the only God--this was an attitude worthy to be assumed by a pious theocratic king of the chosen people.
19:1519:15: Եւ եկա՛ց յաղօթս Եզեկիա առաջի Տեառն՝ եւ ասէ. Տէր Աստուած Իսրայէլի որ նստիս ՚ի քրոբէս. դո՛ւ ես միայն Աստուած յամենայն թագաւորութիւնս երկրի. դո՛ւ արարեր զերկինս եւ զերկիր։
15 Եզեկիան Տիրոջն աղօթելով՝ ասաց. «Տէ՛ր Աստուած Իսրայէլի, դու, որ նստած ես քերովբէների վրայ, աշխարհի բոլոր թագաւորութիւնների մէջ միայն դո՛ւ ես Աստուած, դո՛ւ ես ստեղծել երկինքն ու երկիրը:
15 Ու Եզեկիա Տէրոջը առջեւ աղօթք ըրաւ ու ըսաւ. «Ով Տէր Աստուած Իսրայէլի, որ քերովբէներու վրայ կը նստիս, երկրի բոլոր թագաւորութիւններուն մէջ Աստուած միայն դուն ես. երկինքն ու երկիրը դուն ստեղծեցիր։
Եւ եկաց յաղօթս Եզեկիա առաջի Տեառն եւ ասէ. Տէր Աստուած Իսրայելի որ նստիս ի քերովբէս, դու ես միայն Աստուած յամենայն թագաւորութիւնս երկրի. դու արարեր զերկինս եւ զերկիր:

19:15: Եւ եկա՛ց յաղօթս Եզեկիա առաջի Տեառն՝ եւ ասէ. Տէր Աստուած Իսրայէլի որ նստիս ՚ի քրոբէս. դո՛ւ ես միայն Աստուած յամենայն թագաւորութիւնս երկրի. դո՛ւ արարեր զերկինս եւ զերկիր։
15 Եզեկիան Տիրոջն աղօթելով՝ ասաց. «Տէ՛ր Աստուած Իսրայէլի, դու, որ նստած ես քերովբէների վրայ, աշխարհի բոլոր թագաւորութիւնների մէջ միայն դո՛ւ ես Աստուած, դո՛ւ ես ստեղծել երկինքն ու երկիրը:
15 Ու Եզեկիա Տէրոջը առջեւ աղօթք ըրաւ ու ըսաւ. «Ով Տէր Աստուած Իսրայէլի, որ քերովբէներու վրայ կը նստիս, երկրի բոլոր թագաւորութիւններուն մէջ Աստուած միայն դուն ես. երկինքն ու երկիրը դուն ստեղծեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
19:1519:15 и молился Езекия пред лицем Господним и говорил: Господи Боже Израилев, сидящий на Херувимах! Ты один Бог всех царств земли, Ты сотворил небо и землю.
19:15 καὶ και and; even εἶπεν επω say; speak κύριε κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ὁ ο the καθήμενος καθημαι sit; settle ἐπὶ επι in; on τῶν ο the χερουβιν χερουβ cherubim σὺ συ you εἶ ειμι be ὁ ο the θεὸς θεος God μόνος μονος only; alone ἐν εν in πάσαις πας all; every ταῖς ο the βασιλείαις βασιλεια realm; kingdom τῆς ο the γῆς γη earth; land σὺ συ you ἐποίησας ποιεω do; make τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land
19:15 וַ wa וְ and יִּתְפַּלֵּ֨ל yyiṯpallˌēl פלל pray חִזְקִיָּ֜הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָה֮ [yᵊhwāh] יְהוָה YHWH וַ wa וְ and יֹּאמַר֒ yyōmˌar אמר say יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel יֹשֵׁ֣ב yōšˈēv ישׁב sit הַ ha הַ the כְּרֻבִ֔ים kkᵊruvˈîm כְּרוּב cherub אַתָּה־ ʔattā- אַתָּה you ה֤וּא hˈû הוּא he הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) לְ lᵊ לְ to בַדְּךָ֔ vaddᵊḵˈā בַּד linen, part, stave לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth אַתָּ֣ה ʔattˈā אַתָּה you עָשִׂ֔יתָ ʕāśˈîṯā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
19:15. et oravit in conspectu eius dicens Domine Deus Israhel qui sedes super cherubin tu es Deus solus regum omnium terrae tu fecisti caelum et terramAnd he prayed in his sight, saying: O Lord God of Israel, who sittest upon the cherubims, thou alone art the God of all the kings of the earth: thou madest heaven and earth:
15. And Hezekiah prayed before the LORD, and said, O LORD, the God of Israel, that sittest upon the cherubim, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.
19:15. And he prayed in his sight, saying: “O Lord, God of Israel, who sits upon the cherubim, you alone are God, over all the kings of the earth. You made heaven and earth.
19:15. And Hezekiah prayed before the LORD, and said, O LORD God of Israel, which dwellest [between] the cherubims, thou art the God, [even] thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.
And Hezekiah prayed before the LORD, and said, O LORD God of Israel, which dwellest [between] the cherubims, thou art the God, [even] thou alone, of all the kingdoms of the earth; thou hast made heaven and earth:

19:15 и молился Езекия пред лицем Господним и говорил: Господи Боже Израилев, сидящий на Херувимах! Ты один Бог всех царств земли, Ты сотворил небо и землю.
19:15
καὶ και and; even
εἶπεν επω say; speak
κύριε κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ο the
καθήμενος καθημαι sit; settle
ἐπὶ επι in; on
τῶν ο the
χερουβιν χερουβ cherubim
σὺ συ you
εἶ ειμι be
ο the
θεὸς θεος God
μόνος μονος only; alone
ἐν εν in
πάσαις πας all; every
ταῖς ο the
βασιλείαις βασιλεια realm; kingdom
τῆς ο the
γῆς γη earth; land
σὺ συ you
ἐποίησας ποιεω do; make
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
τὴν ο the
γῆν γη earth; land
19:15
וַ wa וְ and
יִּתְפַּלֵּ֨ל yyiṯpallˌēl פלל pray
חִזְקִיָּ֜הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
וַ wa וְ and
יֹּאמַר֒ yyōmˌar אמר say
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
יֹשֵׁ֣ב yōšˈēv ישׁב sit
הַ ha הַ the
כְּרֻבִ֔ים kkᵊruvˈîm כְּרוּב cherub
אַתָּה־ ʔattā- אַתָּה you
ה֤וּא hˈû הוּא he
הָֽ hˈā הַ the
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
לְ lᵊ לְ to
בַדְּךָ֔ vaddᵊḵˈā בַּד linen, part, stave
לְ lᵊ לְ to
כֹ֖ל ḵˌōl כֹּל whole
מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
אַתָּ֣ה ʔattˈā אַתָּה you
עָשִׂ֔יתָ ʕāśˈîṯā עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
19:15. et oravit in conspectu eius dicens Domine Deus Israhel qui sedes super cherubin tu es Deus solus regum omnium terrae tu fecisti caelum et terram
And he prayed in his sight, saying: O Lord God of Israel, who sittest upon the cherubims, thou alone art the God of all the kings of the earth: thou madest heaven and earth:
19:15. And he prayed in his sight, saying: “O Lord, God of Israel, who sits upon the cherubim, you alone are God, over all the kings of the earth. You made heaven and earth.
19:15. And Hezekiah prayed before the LORD, and said, O LORD God of Israel, which dwellest [between] the cherubims, thou art the God, [even] thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:15: Thou art the God, etc. - Thou art not only God of Israel, but God also of Assyria, and of all the nations of the world.
4 Kings (2 Kings) 19:21
Albert Barnes: Notes on the Bible - 1834
19:15: Which dwellest between the cherubims - The reference is to the shechinah, or miraculous glory, which from time to time appeared above the mercy-seat from between the two cherubims, whose wings overshadowed the ark of the covenant (Kg1 6:23-27; compare Exo 25:22; Lev 16:2, etc.).
Thou art the God, even thou alone - This is the protest of the pure theist against the intense polytheism of Sennacherib's letter, which assumes that gods are only gods of particular nations, and that Hezekiah's God is but one out of an indefinite number, no stronger or more formidable than the rest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:15: prayed: Sa2 7:18-28; Ch2 14:11, Ch2 20:6, Ch2 32:20; Dan 9:3, Dan 9:4
O Lord God: Gen 32:28, Gen 33:20; Kg1 8:23; Ch1 4:10; Isa 41:17
dwellest: Exo 25:22; Sa1 4:4; Ch2 5:7, Ch2 5:8; Psa 80:1, Psa 99:1
thou art the God: Kg2 5:15; Kg1 18:39; Isa 43:10, Isa 44:6, Isa 44:8, Isa 45:22; Dan 4:34, Dan 4:35
thou hast made: Gen 1:1, Gen 2:4; Psa 33:9, Psa 102:25, Psa 146:6; Jer 10:10-12; John 1:1-3:36
Geneva 1599
And Hezekiah (i) prayed before the LORD, and said, O LORD God of Israel, which dwellest [between] the cherubims, thou art the God, [even] thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.
(i) He shows what the true refuge and help is in all dangers, that is, to flee to the Lord by earnest prayer.
John Wesley
O Lord God of Israel, &c. - He calls him the God of Israel, because Israel was his peculiar people; but yet the God of the whole earth, not as Sennacherib fancied, the God of Israel only. Let them say what they will, thou art sovereign Lord, the God of gods, even thou alone: Universal Lord of all the kingdoms of the earth; and rightful Lord; for thou hast made heaven and earth. Being creator of all, by an incontestable title thou art owner and ruler of all.
19:1619:16: Խոնարհեցո՛ Տէր զունկն քո եւ լո՛ւր. բա՛ց Տէր զաչս քո եւ տե՛ս. եւ լո՛ւր զբանս Սենեքերիմայ՝ զոր առաքեաց նախատել զԱստուած կենդանի[3997]. [3997] Ոմանք. Լո՛ւր զբանսն Սեննաքերիմայ։
16 Տէ՛ր, ակա՛նջ դիր ու լսի՛ր, բա՛ց աչքերդ ու տե՛ս, լսի՛ր Սենեքերիմի խօսքերը, որ մարդ էր ուղարկել նախատելու կենդանի Աստծուն:
16 Ո՛վ Տէր, ականջդ խոնարհեցուր ու լսէ՛. ո՛վ Տէր, աչքերդ բաց ու նայէ՛ եւ լսէ՛ Սենեքերիմին խօսքերը, որ ղրկեց կենդանի Աստուածը նախատելու համար։
Խոնարհեցո, Տէր, զունկն քո եւ լուր, բաց, Տէր, զաչս քո եւ տես, եւ լուր զբանս Սենեքերիմայ զոր առաքեաց նախատել զԱստուած կենդանի:

19:16: Խոնարհեցո՛ Տէր զունկն քո եւ լո՛ւր. բա՛ց Տէր զաչս քո եւ տե՛ս. եւ լո՛ւր զբանս Սենեքերիմայ՝ զոր առաքեաց նախատել զԱստուած կենդանի[3997].
[3997] Ոմանք. Լո՛ւր զբանսն Սեննաքերիմայ։
16 Տէ՛ր, ակա՛նջ դիր ու լսի՛ր, բա՛ց աչքերդ ու տե՛ս, լսի՛ր Սենեքերիմի խօսքերը, որ մարդ էր ուղարկել նախատելու կենդանի Աստծուն:
16 Ո՛վ Տէր, ականջդ խոնարհեցուր ու լսէ՛. ո՛վ Տէր, աչքերդ բաց ու նայէ՛ եւ լսէ՛ Սենեքերիմին խօսքերը, որ ղրկեց կենդանի Աստուածը նախատելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
19:1619:16 Приклони, Господи, ухо Твое и услышь [меня]; открой, Господи, очи Твои и воззри, и услышь слова Сеннахирима, который послал поносить [Тебя,] Бога живаго!
19:16 κλῖνον κλινω bend; tip over κύριε κυριος lord; master τὸ ο the οὖς ους ear σου σου of you; your καὶ και and; even ἄκουσον ακουω hear ἄνοιξον ανοιγω open up κύριε κυριος lord; master τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight σου σου of you; your καὶ και and; even ἰδὲ οραω view; see καὶ και and; even ἄκουσον ακουω hear τοὺς ο the λόγους λογος word; log Σενναχηριμ σενναχηριμ who; what ἀπέστειλεν αποστελλω send off / away ὀνειδίζειν ονειδιζω disparage; reproach θεὸν θεος God ζῶντα ζαω live; alive
19:16 הַטֵּ֨ה haṭṭˌē נטה extend יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH אָזְנְךָ֙ ʔoznᵊḵˌā אֹזֶן ear וּֽ ˈû וְ and שֲׁמָ֔ע šᵃmˈāʕ שׁמע hear פְּקַ֧ח pᵊqˈaḥ פקח open יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye וּ û וְ and רְאֵ֑ה rᵊʔˈē ראה see וּ û וְ and שְׁמַ֗ע šᵊmˈaʕ שׁמע hear אֵ֚ת ˈʔēṯ אֵת [object marker] דִּבְרֵ֣י divrˈê דָּבָר word סַנְחֵרִ֔יב sanḥērˈîv סַנְחֵרִיב Sennacherib אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שְׁלָחֹ֔ו šᵊlāḥˈô שׁלח send לְ lᵊ לְ to חָרֵ֖ף ḥārˌēf חרף reproach אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) חָֽי׃ ḥˈāy חַי alive
19:16. inclina aurem tuam et audi aperi Domine oculos tuos et vide et audi omnia verba Sennacherib qui misit ut exprobraret nobis Deum viventemIncline thy ear, and hear: open, O Lord, thy eyes and see: and hear all the words of Sennacherib, who hath sent to upbraid unto us the living God.
16. Incline thine ear, O LORD, and hear; open thine eyes, O LORD, and see: and hear the words of Sennacherib, wherewith he hath sent him to reproach the living God.
19:16. Incline your ear, and listen. Open your eyes, O Lord, and see. And hear all the words of Sennacherib, who sent so that he might reproach the living God before us.
19:16. LORD, bow down thine ear, and hear: open, LORD, thine eyes, and see: and hear the words of Sennacherib, which hath sent him to reproach the living God.
LORD, bow down thine ear, and hear: open, LORD, thine eyes, and see: and hear the words of Sennacherib, which hath sent him to reproach the living God:

19:16 Приклони, Господи, ухо Твое и услышь [меня]; открой, Господи, очи Твои и воззри, и услышь слова Сеннахирима, который послал поносить [Тебя,] Бога живаго!
19:16
κλῖνον κλινω bend; tip over
κύριε κυριος lord; master
τὸ ο the
οὖς ους ear
σου σου of you; your
καὶ και and; even
ἄκουσον ακουω hear
ἄνοιξον ανοιγω open up
κύριε κυριος lord; master
τοὺς ο the
ὀφθαλμούς οφθαλμος eye; sight
σου σου of you; your
καὶ και and; even
ἰδὲ οραω view; see
καὶ και and; even
ἄκουσον ακουω hear
τοὺς ο the
λόγους λογος word; log
Σενναχηριμ σενναχηριμ who; what
ἀπέστειλεν αποστελλω send off / away
ὀνειδίζειν ονειδιζω disparage; reproach
θεὸν θεος God
ζῶντα ζαω live; alive
19:16
הַטֵּ֨ה haṭṭˌē נטה extend
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
אָזְנְךָ֙ ʔoznᵊḵˌā אֹזֶן ear
וּֽ ˈû וְ and
שֲׁמָ֔ע šᵃmˈāʕ שׁמע hear
פְּקַ֧ח pᵊqˈaḥ פקח open
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye
וּ û וְ and
רְאֵ֑ה rᵊʔˈē ראה see
וּ û וְ and
שְׁמַ֗ע šᵊmˈaʕ שׁמע hear
אֵ֚ת ˈʔēṯ אֵת [object marker]
דִּבְרֵ֣י divrˈê דָּבָר word
סַנְחֵרִ֔יב sanḥērˈîv סַנְחֵרִיב Sennacherib
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
שְׁלָחֹ֔ו šᵊlāḥˈô שׁלח send
לְ lᵊ לְ to
חָרֵ֖ף ḥārˌēf חרף reproach
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
חָֽי׃ ḥˈāy חַי alive
19:16. inclina aurem tuam et audi aperi Domine oculos tuos et vide et audi omnia verba Sennacherib qui misit ut exprobraret nobis Deum viventem
Incline thy ear, and hear: open, O Lord, thy eyes and see: and hear all the words of Sennacherib, who hath sent to upbraid unto us the living God.
19:16. Incline your ear, and listen. Open your eyes, O Lord, and see. And hear all the words of Sennacherib, who sent so that he might reproach the living God before us.
19:16. LORD, bow down thine ear, and hear: open, LORD, thine eyes, and see: and hear the words of Sennacherib, which hath sent him to reproach the living God.
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jw▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:16: bow down: Psa 31:2; Isa 37:17
open: Kg1 8:29; Ch2 6:40; Dan 9:18
which hath sent: Kg2 19:4; Psa 79:12; Isa 37:4, Isa 37:17; Heb 11:26
Geneva 1599
LORD, (k) bow down thine ear, and hear: open, LORD, thine eyes, and see: and hear the words of Sennacherib, which hath sent him to reproach the (l) living God.
(k) Show by effect that you will not allow your Name to be blasphemed.
(l) By this title he discerns God from all idols and false gods.
John Wesley
Him - Rabshakeh: he would not do him the honour to name him.
19:1719:17: զի արդարեւ Տէր՝ աւերեցին թագաւորք Ասորեստանեայց զազգս եւ զերկիր նոցա.
17 Արդարեւ, Տէ՛ր, Ասորեստանի թագաւորները ազգեր ու երկրներ ոչնչացրին,
17 Ո՛վ Տէր, իրաւցնէ Ասորեստանի թագաւորները՝ ազգերը ու անոնց երկիրը աւերեցին
Զի արդարեւ, Տէր, աւերեցին թագաւորք Ասորեստանեայց զազգս եւ զերկիր նոցա:

19:17: զի արդարեւ Տէր՝ աւերեցին թագաւորք Ասորեստանեայց զազգս եւ զերկիր նոցա.
17 Արդարեւ, Տէ՛ր, Ասորեստանի թագաւորները ազգեր ու երկրներ ոչնչացրին,
17 Ո՛վ Տէր, իրաւցնէ Ասորեստանի թագաւորները՝ ազգերը ու անոնց երկիրը աւերեցին
zohrab-1805▾ eastern-1994▾ western am▾
19:1719:17 Правда, о, Господи, цари Ассирийские разорили народы и земли их,
19:17 ὅτι οτι since; that ἀληθείᾳ αληθεια truth κύριε κυριος lord; master ἠρήμωσαν ερημοω desolate; desert βασιλεῖς βασιλευς monarch; king Ἀσσυρίων ασσυριος the ἔθνη εθνος nation; caste
19:17 אָמְנָ֖ם ʔomnˌām אָמְנָם really יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הֶחֱרִ֜יבוּ heḥᵉrˈîvû חרב be dry מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king אַשּׁ֛וּר ʔaššˈûr אַשּׁוּר Asshur אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אַרְצָֽם׃ ʔarṣˈām אֶרֶץ earth
19:17. vere Domine dissipaverunt reges Assyriorum gentes et terras omniumOf a truth, O Lord, the kings of the Assyrians have destroyed nations, and the lands of them all.
17. Of a truth, LORD, the kings of Assyria have laid waste the nations and their lands,
19:17. Truly, O Lord, the kings of the Assyrians have devastated all peoples and lands.
19:17. Of a truth, LORD, the kings of Assyria have destroyed the nations and their lands,
Of a truth, LORD, the kings of Assyria have destroyed the nations and their lands:

19:17 Правда, о, Господи, цари Ассирийские разорили народы и земли их,
19:17
ὅτι οτι since; that
ἀληθείᾳ αληθεια truth
κύριε κυριος lord; master
ἠρήμωσαν ερημοω desolate; desert
βασιλεῖς βασιλευς monarch; king
Ἀσσυρίων ασσυριος the
ἔθνη εθνος nation; caste
19:17
אָמְנָ֖ם ʔomnˌām אָמְנָם really
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
הֶחֱרִ֜יבוּ heḥᵉrˈîvû חרב be dry
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
אַשּׁ֛וּר ʔaššˈûr אַשּׁוּר Asshur
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גֹּויִ֖ם ggôyˌim גֹּוי people
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אַרְצָֽם׃ ʔarṣˈām אֶרֶץ earth
19:17. vere Domine dissipaverunt reges Assyriorum gentes et terras omnium
Of a truth, O Lord, the kings of the Assyrians have destroyed nations, and the lands of them all.
19:17. Truly, O Lord, the kings of the Assyrians have devastated all peoples and lands.
19:17. Of a truth, LORD, the kings of Assyria have destroyed the nations and their lands,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:17: Of a truth: Job 9:2; Isa 5:9; Jer 26:15; Dan 2:47; Mat 14:33; Luk 22:59; Act 4:27; Co1 14:25
the kings: Kg2 16:9, Kg2 17:6, Kg2 17:24; Ch1 5:26; Isa 7:17, Isa 7:18, Isa 10:9-11
19:1819:18: եւ ետուն զաստուածս նոցա հրո՛յ, զի չէի՛ն աստուածք, այլ ձեռագործք մարդկան, փայտ՝ եւ քար, եւ կորուսին զնոսա[3998]։ [3998] Այլք. Այլ գործք ձեռաց մարդկան, փայտ։
18 հրի մատնեցին նրանց աստուածներին, որոնք աստուածներ չէին, այլ իրեր, որ փայտից ու քարից պատրաստուած էին մարդկանց ձեռքով, եւ ոչնչացրին դրանց:
18 Եւ անոնց աստուածները կրակի տուին, վասն զի անոնք Աստուած չէին, հապա մարդու ձեռագործ, փայտ ու քար, էին. անոր համար զանոնք կորսնցուցին։
եւ ետուն զաստուածս նոցա հրոյ, զի չէին աստուածք, այլ գործք ձեռաց մարդկան, փայտ եւ քար. եւ կորուսին զնոսա:

19:18: եւ ետուն զաստուածս նոցա հրո՛յ, զի չէի՛ն աստուածք, այլ ձեռագործք մարդկան, փայտ՝ եւ քար, եւ կորուսին զնոսա[3998]։
[3998] Այլք. Այլ գործք ձեռաց մարդկան, փայտ։
18 հրի մատնեցին նրանց աստուածներին, որոնք աստուածներ չէին, այլ իրեր, որ փայտից ու քարից պատրաստուած էին մարդկանց ձեռքով, եւ ոչնչացրին դրանց:
18 Եւ անոնց աստուածները կրակի տուին, վասն զի անոնք Աստուած չէին, հապա մարդու ձեռագործ, փայտ ու քար, էին. անոր համար զանոնք կորսնցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
19:1819:18 и побросали богов их в огонь; но это не боги, а изделие рук человеческих, дерево и камень; потому и истребили их.
19:18 καὶ και and; even ἔδωκαν διδωμι give; deposit τοὺς ο the θεοὺς θεος God αὐτῶν αυτος he; him εἰς εις into; for τὸ ο the πῦρ πυρ fire ὅτι οτι since; that οὐ ου not θεοί θεος God εἰσιν ειμι be ἀλλ᾿ αλλα but ἢ η or; than ἔργα εργον work χειρῶν χειρ hand ἀνθρώπων ανθρωπος person; human ξύλα ξυλον wood; timber καὶ και and; even λίθοι λιθος stone καὶ και and; even ἀπώλεσαν απολλυμι destroy; lose αὐτούς αυτος he; him
19:18 וְ wᵊ וְ and נָתְנ֥וּ nāṯᵊnˌû נתן give אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהֵיהֶ֖ם ʔᵉlōhêhˌem אֱלֹהִים god(s) בָּ bā בְּ in † הַ the אֵ֑שׁ ʔˈēš אֵשׁ fire כִּי֩ kˌî כִּי that לֹ֨א lˌō לֹא not אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) הֵ֗מָּה hˈēmmā הֵמָּה they כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if מַעֲשֵׂ֧ה maʕᵃśˈē מַעֲשֶׂה deed יְדֵֽי־ yᵊḏˈê- יָד hand אָדָ֛ם ʔāḏˈām אָדָם human, mankind עֵ֥ץ ʕˌēṣ עֵץ tree וָ wā וְ and אֶ֖בֶן ʔˌeven אֶבֶן stone וַֽ wˈa וְ and יְאַבְּדֽוּם׃ yᵊʔabbᵊḏˈûm אבד perish
19:18. et miserunt deos eorum in ignem non enim erant dii sed opera manuum hominum e ligno et lapide et perdiderunt eosAnd they have cast their gods into the fire: for they were not gods, but the work of men's hands, of wood and stone, and they destroyed them.
18. and have cast their gods into the fire: for they were no gods, but the work of men’s hands, wood and stone; therefore they have destroyed them.
19:18. And they have cast their gods into the fire. For they were not gods, but instead were the works of men’s hands, out of wood and stone. And so they destroyed them.
19:18. And have cast their gods into the fire: for they [were] no gods, but the work of men’s hands, wood and stone: therefore they have destroyed them.
And have cast their gods into the fire: for they [were] no gods, but the work of men' s hands, wood and stone: therefore they have destroyed them:

19:18 и побросали богов их в огонь; но это не боги, а изделие рук человеческих, дерево и камень; потому и истребили их.
19:18
καὶ και and; even
ἔδωκαν διδωμι give; deposit
τοὺς ο the
θεοὺς θεος God
αὐτῶν αυτος he; him
εἰς εις into; for
τὸ ο the
πῦρ πυρ fire
ὅτι οτι since; that
οὐ ου not
θεοί θεος God
εἰσιν ειμι be
ἀλλ᾿ αλλα but
η or; than
ἔργα εργον work
χειρῶν χειρ hand
ἀνθρώπων ανθρωπος person; human
ξύλα ξυλον wood; timber
καὶ και and; even
λίθοι λιθος stone
καὶ και and; even
ἀπώλεσαν απολλυμι destroy; lose
αὐτούς αυτος he; him
19:18
וְ wᵊ וְ and
נָתְנ֥וּ nāṯᵊnˌû נתן give
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהֵיהֶ֖ם ʔᵉlōhêhˌem אֱלֹהִים god(s)
בָּ בְּ in
הַ the
אֵ֑שׁ ʔˈēš אֵשׁ fire
כִּי֩ kˌî כִּי that
לֹ֨א lˌō לֹא not
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
הֵ֗מָּה hˈēmmā הֵמָּה they
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
מַעֲשֵׂ֧ה maʕᵃśˈē מַעֲשֶׂה deed
יְדֵֽי־ yᵊḏˈê- יָד hand
אָדָ֛ם ʔāḏˈām אָדָם human, mankind
עֵ֥ץ ʕˌēṣ עֵץ tree
וָ וְ and
אֶ֖בֶן ʔˌeven אֶבֶן stone
וַֽ wˈa וְ and
יְאַבְּדֽוּם׃ yᵊʔabbᵊḏˈûm אבד perish
19:18. et miserunt deos eorum in ignem non enim erant dii sed opera manuum hominum e ligno et lapide et perdiderunt eos
And they have cast their gods into the fire: for they were not gods, but the work of men's hands, of wood and stone, and they destroyed them.
19:18. And they have cast their gods into the fire. For they were not gods, but instead were the works of men’s hands, out of wood and stone. And so they destroyed them.
19:18. And have cast their gods into the fire: for they [were] no gods, but the work of men’s hands, wood and stone: therefore they have destroyed them.
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Albert Barnes: Notes on the Bible - 1834
19:18: Have cast their gods into the fire - In general the Assyrians carried off the images of the gods from the temples of the conquered nations, and deposited them in their own shrines, as at once trophies of victory and proof of the superiority of the Assyrian deities over those of their enemies. But sometimes the gods are said to have been "destroyed" or "burnt with fire;" which was probably done when the idols were of rude workmanship or coarse material; and when it was inconvenient to encumber an army with spoils so weighty and difficult, of transport.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:18: have cast: Heb. have given, Sa2 5:21; Isa 46:1, Isa 46:2
for they were: Psa 115:4-8; Isa 37:18, Isa 37:19, Isa 44:9-20; Jer 10:3-9, Jer 10:14-16; Act 17:29
19:1919:19: Եւ արդ՝ Տէր Աստուած մեր՝ փրկեա՛ զմեզ ՚ի ձեռաց նորա. եւ ծանիցեն ամենայն թագաւորութիւնք երկրի, զի դո՛ւ ես Տէր Աստուած միայն[3999]։[3999] Ոմանք. Ամենայն թագաւորք երկրի։
19 Արդ, Տէ՛ր Աստուած մեր, փրկի՛ր մեզ նրանց ձեռքից, թող աշխարհի բոլոր թագաւորութիւններն իմանան, որ միայն դո՛ւ ես Տէր Աստուածը»:
19 Հիմա դուն, ո՜վ Տէր Աստուած մեր, ազատէ մեզ անոր ձեռքէն, որպէս զի երկրի բոլոր թագաւորութիւնները գիտնան թէ միայն դո՛ւն ես Աստուած»։
Եւ արդ, Տէր Աստուած մեր, փրկեա զմեզ ի ձեռաց նորա. եւ ծանիցեն ամենայն թագաւորութիւնք երկրի, զի դու ես Տէր Աստուած միայն:

19:19: Եւ արդ՝ Տէր Աստուած մեր՝ փրկեա՛ զմեզ ՚ի ձեռաց նորա. եւ ծանիցեն ամենայն թագաւորութիւնք երկրի, զի դո՛ւ ես Տէր Աստուած միայն[3999]։
[3999] Ոմանք. Ամենայն թագաւորք երկրի։
19 Արդ, Տէ՛ր Աստուած մեր, փրկի՛ր մեզ նրանց ձեռքից, թող աշխարհի բոլոր թագաւորութիւններն իմանան, որ միայն դո՛ւ ես Տէր Աստուածը»:
19 Հիմա դուն, ո՜վ Տէր Աստուած մեր, ազատէ մեզ անոր ձեռքէն, որպէս զի երկրի բոլոր թագաւորութիւնները գիտնան թէ միայն դո՛ւն ես Աստուած»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1919:19 И ныне, Господи Боже наш, спаси нас от руки его, и узнают все царства земли, что Ты, Господи, Бог один.
19:19 καὶ και and; even νῦν νυν now; present κύριε κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our σῶσον σωζω save ἡμᾶς ημας us ἐκ εκ from; out of χειρὸς χειρ hand αὐτοῦ αυτος he; him καὶ και and; even γνώσονται γινωσκω know πᾶσαι πας all; every αἱ ο the βασιλεῖαι βασιλεια realm; kingdom τῆς ο the γῆς γη earth; land ὅτι οτι since; that σὺ συ you κύριος κυριος lord; master ὁ ο the θεὸς θεος God μόνος μονος only; alone
19:19 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) הֹושִׁיעֵ֥נוּ hôšîʕˌēnû ישׁע help נָ֖א nˌā נָא yeah מִ mi מִן from יָּדֹ֑ו yyāḏˈô יָד hand וְ wᵊ וְ and יֵֽדְעוּ֙ yˈēḏᵊʕû ידע know כָּל־ kol- כֹּל whole מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֥י kˌî כִּי that אַתָּ֛ה ʔattˈā אַתָּה you יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) לְ lᵊ לְ to בַדֶּֽךָ׃ ס vaddˈeḵā . s בַּד linen, part, stave
19:19. nunc igitur Domine Deus noster salvos nos fac de manu eius ut sciant omnia regna terrae quia tu es Dominus Deus solusNow therefore, O Lord our God, save us from his hand, that all the kingdoms of the earth may know that thou art the Lord, the only God.
19. Now therefore, O LORD our God, save thou us, I beseech thee, out of his hand, that all the kingdoms of the earth may know that thou art the LORD God, even thou only.
19:19. Now therefore, O Lord our God, bring us salvation from his hand, so that all the kingdoms of the earth may know that you alone are the Lord God.”
19:19. Now therefore, O LORD our God, I beseech thee, save thou us out of his hand, that all the kingdoms of the earth may know that thou [art] the LORD God, [even] thou only.
Now therefore, O LORD our God, I beseech thee, save thou us out of his hand, that all the kingdoms of the earth may know that thou [art] the LORD God, [even] thou only:

19:19 И ныне, Господи Боже наш, спаси нас от руки его, и узнают все царства земли, что Ты, Господи, Бог один.
19:19
καὶ και and; even
νῦν νυν now; present
κύριε κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
σῶσον σωζω save
ἡμᾶς ημας us
ἐκ εκ from; out of
χειρὸς χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
γνώσονται γινωσκω know
πᾶσαι πας all; every
αἱ ο the
βασιλεῖαι βασιλεια realm; kingdom
τῆς ο the
γῆς γη earth; land
ὅτι οτι since; that
σὺ συ you
κύριος κυριος lord; master
ο the
θεὸς θεος God
μόνος μονος only; alone
19:19
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
הֹושִׁיעֵ֥נוּ hôšîʕˌēnû ישׁע help
נָ֖א nˌā נָא yeah
מִ mi מִן from
יָּדֹ֑ו yyāḏˈô יָד hand
וְ wᵊ וְ and
יֵֽדְעוּ֙ yˈēḏᵊʕû ידע know
כָּל־ kol- כֹּל whole
מַמְלְכֹ֣ות mamlᵊḵˈôṯ מַמְלָכָה kingdom
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
כִּ֥י kˌî כִּי that
אַתָּ֛ה ʔattˈā אַתָּה you
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
לְ lᵊ לְ to
בַדֶּֽךָ׃ ס vaddˈeḵā . s בַּד linen, part, stave
19:19. nunc igitur Domine Deus noster salvos nos fac de manu eius ut sciant omnia regna terrae quia tu es Dominus Deus solus
Now therefore, O Lord our God, save us from his hand, that all the kingdoms of the earth may know that thou art the Lord, the only God.
19:19. Now therefore, O Lord our God, bring us salvation from his hand, so that all the kingdoms of the earth may know that you alone are the Lord God.”
19:19. Now therefore, O LORD our God, I beseech thee, save thou us out of his hand, that all the kingdoms of the earth may know that thou [art] the LORD God, [even] thou only.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
19:19: If the mighty army of the great Assyrian king were successfully defied by a petty monarch like Hezekiah, it would force the surrounding nations to confess that the escape was owing to the protecting hand of Yahweh. They would thus be taught, in spite of themselves, that He, and He alone, was the true God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:19: O Lord: Exo 9:15, Exo 9:16; Jos 7:9; Sa1 17:45-47; Kg1 8:43, Kg1 18:36, Kg1 18:37, Kg1 20:28; Psa 67:1, Psa 67:2, Psa 83:18; Dan 4:34-37
Geneva 1599
Now therefore, O LORD our God, I beseech thee, save thou us out of his hand, that all the (m) kingdoms of the earth may know that thou [art] the LORD God, [even] thou only.
(m) He shows the reason the faithful desire God to deliver them: that is, that he may be glorified by their deliverance.
19:2019:20: Եւ առաքեաց Եսայի որդի Ամովսայ առ Եզեկիայ՝ եւ ասէ. Ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Զոր կացեր յաղօթս առ իս վասն Սենեքերիմայ արքայի Ասորեստանեայց՝ լուայ[4000]։ [4000] Ոմանք. Տէր Աստուած զօրութեանց Աստուած Իսրայէլի։ Յօրինակին պակասէր. Զոր կացեր յաղօթս առ իս վասն։
20 Ամոսի որդի Եսային մարդ ուղարկեց Եզեկիայի մօտ՝ ասելով. «Այսպէս է ասում զօրութիւնների Տէր Աստուածը՝ Իսրայէլի Աստուածը. Ասորեստանի Սենեքերիմ արքայի մասին ինձ ուղղած աղօթքդ լսեցի:
20 Ամովսի որդին Եսայի Եզեկիային մարդ ղրկեց՝ ըսելով. «Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Ասորեստանի Սենեքերիմ թագաւորին համար ինծի ըրած աղօթքդ լսեցի.
Եւ առաքեաց Եսայի որդի Ամովսայ առ Եզեկիա եւ ասէ. Այսպէս ասէ Տէր [290]զօրութեանց` Աստուած Իսրայելի. Զոր կացեր յաղօթս առ իս վասն Սենեքերիմայ արքայի Ասորեստանեայց` լուայ:

19:20: Եւ առաքեաց Եսայի որդի Ամովսայ առ Եզեկիայ՝ եւ ասէ. Ա՛յսպէս ասէ Տէր զօրութեանց Աստուած Իսրայէլի. Զոր կացեր յաղօթս առ իս վասն Սենեքերիմայ արքայի Ասորեստանեայց՝ լուայ[4000]։
[4000] Ոմանք. Տէր Աստուած զօրութեանց Աստուած Իսրայէլի։ Յօրինակին պակասէր. Զոր կացեր յաղօթս առ իս վասն։
20 Ամոսի որդի Եսային մարդ ուղարկեց Եզեկիայի մօտ՝ ասելով. «Այսպէս է ասում զօրութիւնների Տէր Աստուածը՝ Իսրայէլի Աստուածը. Ասորեստանի Սենեքերիմ արքայի մասին ինձ ուղղած աղօթքդ լսեցի:
20 Ամովսի որդին Եսայի Եզեկիային մարդ ղրկեց՝ ըսելով. «Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Ասորեստանի Սենեքերիմ թագաւորին համար ինծի ըրած աղօթքդ լսեցի.
zohrab-1805▾ eastern-1994▾ western am▾
19:2019:20 И послал Исаия, сын Амосов, к Езекии сказать: так говорит Господь Бог Израилев: то, о чем ты молился Мне против Сеннахирима, царя Ассирийского, Я услышал.
19:20 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Ησαιας ησαιας Hēsaΐas; Iseas υἱὸς υιος son Αμως αμως Amōs; Amos πρὸς προς to; toward Εζεκιαν εζεκιας Ezekias λέγων λεγω tell; declare τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the δυνάμεων δυναμις power; ability ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ἃ ος who; what προσηύξω προσευχομαι pray πρός προς to; toward με με me περὶ περι about; around Σενναχηριμ σενναχηριμ monarch; king Ἀσσυρίων ασσυριος hear
19:20 וַ wa וְ and יִּשְׁלַח֙ yyišlˌaḥ שׁלח send יְשַֽׁעְיָ֣הוּ yᵊšˈaʕyˈāhû יְשַׁעְיָהוּ Isaiah בֶן־ ven- בֵּן son אָמֹ֔וץ ʔāmˈôṣ אָמֹוץ Amoz אֶל־ ʔel- אֶל to חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הִתְפַּלַּ֧לְתָּ hiṯpallˈaltā פלל pray אֵלַ֛י ʔēlˈay אֶל to אֶל־ ʔel- אֶל to סַנְחֵרִ֥ב sanḥērˌiv סַנְחֵרִיב Sennacherib מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur שָׁמָֽעְתִּי׃ šāmˈāʕᵊttî שׁמע hear
19:20. misit autem Esaias filius Amos ad Ezechiam dicens haec dicit Dominus Deus Israhel quae deprecatus es me super Sennacherib rege Assyriorum audiviAnd Isaias, the son of Amos, sent to Ezechias, saying: Thus saith the Lord, the God of Israel: I have heard the prayer thou hast made to me concerning Sennacherib, king of the Assyrians.
20. Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith the LORD, the God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria, I have heard .
19:20. Then Isaiah, the son of Amoz, sent to Hezekiah, saying: “Thus says the Lord, the God of Israel: I have heard what you beseeched from me, concerning Sennacherib, the king of the Assyrians.
19:20. Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith the LORD God of Israel, [That] which thou hast prayed to me against Sennacherib king of Assyria I have heard.
Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith the LORD God of Israel, [That] which thou hast prayed to me against Sennacherib king of Assyria I have heard:

19:20 И послал Исаия, сын Амосов, к Езекии сказать: так говорит Господь Бог Израилев: то, о чем ты молился Мне против Сеннахирима, царя Ассирийского, Я услышал.
19:20
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Ησαιας ησαιας Hēsaΐas; Iseas
υἱὸς υιος son
Αμως αμως Amōs; Amos
πρὸς προς to; toward
Εζεκιαν εζεκιας Ezekias
λέγων λεγω tell; declare
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
δυνάμεων δυναμις power; ability
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ος who; what
προσηύξω προσευχομαι pray
πρός προς to; toward
με με me
περὶ περι about; around
Σενναχηριμ σενναχηριμ monarch; king
Ἀσσυρίων ασσυριος hear
19:20
וַ wa וְ and
יִּשְׁלַח֙ yyišlˌaḥ שׁלח send
יְשַֽׁעְיָ֣הוּ yᵊšˈaʕyˈāhû יְשַׁעְיָהוּ Isaiah
בֶן־ ven- בֵּן son
אָמֹ֔וץ ʔāmˈôṣ אָמֹוץ Amoz
אֶל־ ʔel- אֶל to
חִזְקִיָּ֖הוּ ḥizqiyyˌāhû חִזְקִיָּהוּ Hizkiah
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הִתְפַּלַּ֧לְתָּ hiṯpallˈaltā פלל pray
אֵלַ֛י ʔēlˈay אֶל to
אֶל־ ʔel- אֶל to
סַנְחֵרִ֥ב sanḥērˌiv סַנְחֵרִיב Sennacherib
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur
שָׁמָֽעְתִּי׃ šāmˈāʕᵊttî שׁמע hear
19:20. misit autem Esaias filius Amos ad Ezechiam dicens haec dicit Dominus Deus Israhel quae deprecatus es me super Sennacherib rege Assyriorum audivi
And Isaias, the son of Amos, sent to Ezechias, saying: Thus saith the Lord, the God of Israel: I have heard the prayer thou hast made to me concerning Sennacherib, king of the Assyrians.
19:20. Then Isaiah, the son of Amoz, sent to Hezekiah, saying: “Thus says the Lord, the God of Israel: I have heard what you beseeched from me, concerning Sennacherib, the king of the Assyrians.
19:20. Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith the LORD God of Israel, [That] which thou hast prayed to me against Sennacherib king of Assyria I have heard.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-34: Весь пророческий ответ Исаии распадается на три части: а) поражение высокомерия и хвастливости Сеннахирима, ст. 21-28; б) обращение к Езекии 29-31: и в) указание исхода или результата ассирийского нашествия, 31-34.

Высокомерию ассирийского царя противополагается (ст. 21) спокойная уверенность "девствующей дочери Сиона" (т. е. Иерусалима, ср. Ис. XXIII:12; Иер. I:15: и др.), презрительно и насмешливо качающей головой (сн. Пс. XXI:8; CVIII:25; Ис. XVI:4), и это презрение вполне заслуженное, потому что Сеннахирим поносил "Святаго Израилева" (22) - эпитет Иеговы, употребительный весьма часто у пророка Исаии (Ис. I:4: и мн. др.), здесь особенно уместный: святость Иеговы есть именно то Его свойство, в силу которого величие Божие не может быть презираемо безнаказанно (ср. Ис. V:16). В пояснение образной речи Сеннахирима, ст. 23-24, можно заметить, что "в поэтической одушевленной речи евреев выражения Ливан, кедр и восхождение на Ливан, высочайшую гору этой местности, очень часто употребляются, как символ самой сильной гордости, которая считает все возможным для себя"; что "в жарких странах вода, колодезь составляют самую драгоценную собственность (ср. Притч. V:15; IX:17; Чис. XX:17: сл.); закопать колодезь на чужой земле или выпить чужую воду - значило совершенно овладеть чужой собственностью " (проф. Гуляев, с. 361); если ст. 23: относится к Палестинской территории, которой прежде всего коснулся поход Сеннахирима, то ст. 24: - к Египту, также бывшему целью завоевательной его кампании. В ст. 25-28: самонадеянности Сеннахирима противополагается всеобщность предвидения и промышления Божия, особенно о Израиле (25-26), и затем, после напоминания о том, что Богу ведомы все частности быта и жизни Сеннахирама (ст. 27, ср. Пс. СXX:8; Втор. XXVIII:6), возвещается ему полное устроение судьбы его по всемогущей воле Божией (в ст. 28: образ укрощаемых животных, ср. Пс. XXXI:9; Ис. XXX:28). В ст. 29-31: Езекии дается уверительный знак (ср. Исх. III:12) того, что нашествие ассирийское окончится для Иудеи не только без вреда, но и послужит к некоторому возрождению иудейского народа - рода, ради спасенного остатка, лучшей части народа Божия; в ст. 29, может быть, заключается указание, правда, очень неопределенное, на субботний и юбилейные годы (Лев. XXV, ср. у проф. Гуляева, с. 162-363). В ст. 32-34: возвещается полная безопасность Иерусалиму, охраняемому Богом, со стороны Сеннахирима, который - безрезультатно - возвратится прежней дорогой. На это время, надо думать, произошло сражение Сеннахирима с Тиргакою при Алтаку, о котором говорят клинообразные надписи; Алтаку, по Шрадеру (Keilnische и. д. A. Test., ss. 171, 289), тождественно с библейским Елтеке в уделе Дановом (Нав. XIX:44), тождественным, по предположению, с нынешним Бет-Лукья (Onomast. 416-217). В сражении Тиргака был разбит (ср. у епископа Платона, цит. соч., с. 242-343, 254), Эта победа, конечно, еще более надмила Сеннахирима, преисполнив его уверенностью в предстоящей гибели Иерусалима, но небесная кара была уже близко.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Sennacherib's Fall Predicted. B. C. 710.

20 Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith the LORD God of Israel, That which thou hast prayed to me against Sennacherib king of Assyria I have heard. 21 This is the word that the LORD hath spoken concerning him; The virgin the daughter of Zion hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. 22 Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel. 23 By thy messengers thou hast reproached the Lord, and hast said, With the multitude of my chariots I am come up to the height of the mountains, to the sides of Lebanon, and will cut down the tall cedar trees thereof, and the choice fir trees thereof: and I will enter into the lodgings of his borders, and into the forest of his Carmel. 24 I have digged and drunk strange waters, and with the sole of my feet have I dried up all the rivers of besieged places. 25 Hast thou not heard long ago how I have done it, and of ancient times that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste fenced cities into ruinous heaps. 26 Therefore their inhabitants were of small power, they were dismayed and confounded; they were as the grass of the field, and as the green herb, as the grass on the housetops, and as corn blasted before it be grown up. 27 But I know thy abode, and thy going out, and thy coming in, and thy rage against me. 28 Because thy rage against me and thy tumult is come up into mine ears, therefore I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest. 29 And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof. 30 And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. 31 For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this. 32 Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. 33 By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD. 34 For I will defend this city, to save it, for mine own sake, and for my servant David's sake.
We have here the gracious copious answer which God gave to Hezekiah's prayer. The message which he sent him by the same hand (v. 6, 7), one would think, was an answer sufficient to his prayer; but, that he might have strong consolation, he was encouraged by two immutable things, in which it was impossible for God to lie, Heb. vi. 18. In general, God assured him that his prayer was heard, his prayer against Sennacherib, v. 20. Note, The case of those that have the prayers of God's people against them is miserable. For, if the oppressed cry to God against the oppressor, he will hear, Exod. xxii. 23. God hears and answers, hears with the saving strength of his right hand, Ps. xx. 6.
This message bespeaks two things:--
I. Confusion and shame to Sennacherib and his forces. It is here foretold that he should be humbled and broken. The prophet elegantly directs his speech to him, as he does, Isa. x. 5. O Assyrian! the rod of my anger. Not that this message was sent to him, but what is here said to him he was made to know by the event. Providence spoke it to him with a witness; and perhaps his own heart was made to whisper this to him: for God has more ways than one of speaking to sinners in his wrath, so as to vex them in his sore displeasure, Ps. ii. 5. Sennacherib is here represented,
1. As the scorn of Jerusalem, v. 21. He thought himself the terror of the daughter of Zion, that chaste and beautiful virgin, and that by his threats he could force her to submit to him: "But, being a virgin in her Father's house and under his protection, she defies thee, despises thee, laughs thee to scorn. Thy impotent malice is ridiculous; he that sits in heaven laughs at thee, and therefore so do those that abide under his shadow." By this word God intended to silence the fears of Hezekiah and his people. Though to an eye of sense the enemy looked formidable, to an eye of faith he looked despicable.
2. As an enemy to God; and that was enough to make him miserable. Hezekiah pleaded this: "Lord, he has reproached thee," v. 16. "He has," saith God, "and I take it as against myself (v. 22): Whom hast thou reproached? Is it not the Holy One of Israel, whose honour is dear to him, and who has power to vindicate it, which the gods of the heathen have not?" Nemo me impune lacesset--No one shall provoke me with impunity.
3. As a proud vainglorious fool, that spoke great swelling words of vanity, and boasted of a false gift, by his boasts, as well as by his threats, reproaching the Lord. For, (1.) He magnified his own achievements out of measure and quite above what really they were (v. 23, 24): Thou hast said so and so. This was not in the letter he wrote, but God let Hezekiah know that he not only saw what was written there, but heard what he said elsewhere, probably in the speeches he made to his councils or armies. Note, God takes notice of the boasts of proud men, and will call them to an account, that he may look upon them and abuse them, Job xl. 11. What a mighty figure does Sennacherib think he makes! Driving his chariots to the tops of the highest mountains, forcing his way through woods and rivers, breaking through all difficulties, making himself master of all he had a mind to. Nothing could stand before him or be withheld from him; no hills too high for him to climb, no trees too strong for him to fell, no waters too deep for him to dry up; as if he had the power of a God, to speak and it is done. (2.) He took to himself the glory of doing these great things, whereas they were all the Lord's doing, v. 25, 26. Sennacherib, in his letter, had appealed to what Hezekiah had heard (v. 11): Thou hast heard what the kings of Assyria have done; but, in answer to that, he is reminded of what God has done for Israel of old, drying up the Red Sea, leading them through the wilderness, planting them in Canaan. "What are all thy doings to these? And as for the desolations thou hast made in the earth, and particularly in Judah, thou art but the instrument in God's hand, a mere tool: it is I that have brought it to pass. I gave thee thy power, gave thee thy success, and made thee what thou art, raised thee up to lay waste fenced cities and so to punish them for their wickedness, and therefore their inhabitants were of small power." What a foolish insolent thing was it for him to exalt himself above God, and against God, upon that which he had done by him and under him. Sennacherib's boasts here are expounded in Isa. x. 13, 14, By the strength of my hand I have done it, and by my wisdom, &c.; and they are answered (v. 15), Shall the axe boast itself against him that heweth therewith? It is surely absurd for the fly upon the wheel to say, What a dust do I make! or for the sword in the hand to say, What execution I do! If God be the principal agent in all that is done, boasting is for ever excluded.
4. As under the check and rebuke of that God whom he blasphemed. All his motions were, (1.) Under the divine cognizance (v. 27): "I have thy abode, and what thou dost secretly devise and design, thy going out and coming in, marches and counter-marches, and thy rage against me and my people, the tumult of thy passions, the tumult of thy preparations, the noise and bluster thou makest: I know it all." That was more than Hezekiah did, who wished for intelligence of the enemy's motions; but what need was there for this when the eye of God was a constant spy upon him? 2 Chron. xvi. 9. (2.) Under the divine control (v. 28): "I will put my hook in thy nose, thou great Leviathan (Job xli. 1, 2), my bridle in thy jaws, thou great Behemoth. I will restrain thee, manage thee, turn thee where I please, send thee home like a fool as thou camest, re infecta--disappointed of thy aim." Note, It is a great comfort to all the church's friends that God has a hook in the nose and a bridle in the jaws of all her enemies, can make even their wrath to serve and praise him and then restrain the remainder of it. Here shall its proud waves be stayed.
II. Salvation and joy to Hezekiah and his people. This shall be a sign to them of God's favour, and that he is reconciled to them, and his anger is turned away (Isa. xii. 1), a wonder in their eyes (for so a sign sometimes signifies), a token for good, and an earnest of the further mercy God has in store for them, that a good issue shall be put to their present distress in every respect.
1. Provisions were scarce and dear; and what should they do for food? The fruits of the earth were devoured by the Assyrian army, Isa. xxxii. 9, 10, &c. Why, they shall not only dwell in the land, but verily they shall be fed. If God save them, he will not starve them, nor let them die by famine, when they have escaped the sword: "Eat you this year that which groweth of itself, and you shall find enough of that. Did the Assyrians reap what you sowed? You shall reap what you did not sow." But the next year was the sabbatical year, when the land was to rest, and they must neither sow nor reap. What must they do that year? Why, Jehovah-jireh--The Lord will provide. God's blessing shall save them seed and labour, and, that year too, the voluntary productions of the earth shall serve to maintain them, to remind them that the earth brought forth before there was a man to till it, Gen. i. 11. And then, the third year, their husbandry should return into its former channel, and they should sow and reap as they used to do. 2. The country was laid waste, families were broken up and scattered, and all was in confusion; how should it be otherwise when it was over-run by such an army? As to this, it is promised that the remnant that has escaped of the house of Judah (that is, of the country people) shall yet again be planted in their own habitations, upon their own estates, shall take root there, shall increase and grow rich, v. 30. See how their prosperity is described: it is taking root downwards, and bearing fruit upwards, being well fixed and well provided for themselves, and then doing good to others. Such is the prosperity of the soul: it is taking root downwards by faith in Christ, and then being fruitful in fruits of righteousness. 3. The city was shut up, none went out or came in; but now the remnant in Jerusalem and Zion shall go forth freely, and there shall be none to hinder them, or make them afraid, v. 31. Great destruction had been made both in city and country, bit in both there was a remnant that escaped, which typified the saved remnant of Israelites indeed (as appears by comparing Isa. x. 22, 23, which speaks of this very event, with Rom. ix. 27, 28), and they shall go forth into the glorious liberty of the children of God. 4. The Assyrians were advancing towards Jerusalem, and would in a little time besiege it in form, and it was in great danger of falling into their hands. But it is here promised that the siege they feared should be prevented,--that, though the enemy had now (as it should seem) encamped before the city, yet they should never come into the city, no, nor so much as shoot an arrow into it (v. 32, 33),-- that he should be forced to retire with shame, and a thousand times to repent his undertaking. God himself undertakes to defend the city (v. 34), and that person, that place, cannot but be safe, the protection of which he undertakes. 5. The honour and truth of God are engaged for the doing of all this. These are great things, but how will they be effected? Why, the zeal of the Lord of hosts shall do this, v. 31. He is Lord of hosts, has all creatures at his beck, therefore he is able to do it; he is jealous for Jerusalem with great jealousy (Zech. i. 14); having espoused her a chaste virgin to himself, he will not suffer he to be abused, v. 21. "You have reason to think yourselves unworthy that such great things should be done for you; but God's own zeal will do it." His zeal, (1.) For his own honour (v. 34): "I will do it for my own sake, to make myself an everlasting name." God's reasons of mercy are fetched from within himself. (2.) For his own truth: "I will do it for my servant David's sake; not for the sake of his merit, but the promise made to him and the covenant made with him, those sure mercies of David." Thus all the deliverances of the church are wrought for the sake of Christ, the Son of David.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:20: which thou hast: Sa2 15:31, Sa2 17:23
I have heard: Kg2 20:5; Ch2 32:20, Ch2 32:21; Job 22:27; Psa 50:15, Psa 65:2; Isa 58:9, Isa 65:24; Jer 33:3; Dan 9:20-23; Joh 11:42; Act 10:4, Act 10:31; Jo1 5:14, Jo1 5:15
Carl Friedrich Keil and Franz Delitzsch

The divine promise. - 4Kings 19:20, 4Kings 19:21. When Hezekiah had prayed, the prophet Isaiah received a divine revelation with regard to the hearing of this prayer, which he sent, i.e., caused to be handed over, to the king. שׁמעתּי (4Kings 19:21) is omitted in Isaiah, so that וגו התפּלּלתּ אשׁר is to be taken in the sense of "with regard to that which thou hast prayed to me," whilst שׁמעתּי (I have heard) elucidates the thought and simplifies the construction. The word of the Lord announced to the king, (1) the shameful retreat of Sennacherib as a just retribution for his mockery of the living God (4Kings 19:21-28; Is 37:22-29); (2) the confirmation of this assurance through the indication of a sign by which Hezekiah was to recognise the deliverance of Jerusalem (4Kings 19:29-31; Is 37:30-32), and through the distinct promise, that the Assyrian would neither come into the city nor besiege it, because the Lord was sheltering it (4Kings 19:32-34; Is 37:33-35). In the first part the words are addressed with poetic vivacity directly to Sennacherib, and scourge his haughty boastings by pointing to the ridicule and scorn which would follow him on his departure from the land.
4Kings 19:21
"The virgin daughter Zion despises thee, the daughter Jerusalem shakes the head behind thee." By daughter Zion, daughter Jerusalem, we are not to understand the inhabitants of Zion, or of Jerusalem, as though בּת stood for בּנים or בּני (Ges., Hitzig, and others); but the city itself with its inhabitants is pictorially personified as a daughter and virgin, and the construct state בּת־ציּון is to be taken, like פּרת נהר, as in apposition: "daughter Zion," not daughter of Zion (vid., Ges. 116, 5; Ewald, 287, e.). Even in the case of בּתוּלת the construct state expresses simply the relation of apposition. Zion is called a "virgin" as being an inviolable city to the Assyrians, i.e., one which they cannot conquer. Shaking the head is a gesture denoting derision and pleasure at another's misfortune (cf. Ps 22:8; Ps 109:25, etc.). "Behind thee," i.e., after thee as thou goest away, is placed first as a pictorial feature for the sake of emphasis.
4Kings 19:22-23
This derision falls upon the Assyrian, for having blasphemed the Lord God by his foolish boasting about his irresistible power. "Whom hast thou despised and blasphemed, and against whom hast thou lifted up the voice? and thou liftest up thine eyes against the Holy One of Israel." Lifting up the voice refers to the tone of threatening assumption, in which Rabshakeh and Sennacherib had spoken. Lifting up the eyes on high, i.e., to the heavens, signifies simply looking up to the sky (cf. Is 40:26), not "directing proud looks against God" (Ges.). Still less is מרום to be taken adverbially in the sense of haughtily, as Thenius and Knobel suppose. The bad sense of proud arrogance lies in the words which follow, "against the Holy One of Israel," or in the case of Isaiah, where אל stands for על, in the context, viz., the parallelism of the members. God is called the Holy One of Israel as He who manifests His holiness in and upon Israel. This title of the Deity is one of the peculiarities of Isaiah's range of thought, although it originated with Asaph (Ps 78:41; see at Is 1:4). This insult to the holy God consisted in the fact that Sennacherib had said through his servants (4Kings 19:23, 4Kings 19:24): "With my chariots upon chariots I have ascended the height of the mountains, the uttermost part of Lebanon, so that I felled the tallness of its cedars, the choice of its cypresses, and came to the shelter of its border, to the forest of its orchard. I have dug and drunk strange water, so that I dried up all the rivers of Egypt with the sole of my feet." The words put into the mouth of the Assyrian are expressive of the feeling which underlay all his blasphemies (Drechsler). The two verses are kept quite uniform, the second hemistich in both cases expressing the result of the first, that is to say, what the Assyrian intended still further to perform after having accomplished what is stated in the first hemistich. When he has ascended the heights of Lebanon, he devastates the glorious trees of the mountain. Consequently in 4Kings 19:24 the drying up of the Nile of Egypt is to be taken as the result of the digging of wells in the parched desert; in other words, it is to be interpreted as descriptive of the devastation of Egypt, whose whole fertility depended upon its being watered by the Nile and its canals. We cannot therefore take these verses exactly as Drechsler does; that is to say, we cannot assume that the Assyrian is speaking in the first hemistichs of both verses of what he (not necessarily Sennacherib himself, but one of his predecessors) has actually performed. For even if the ascent of the uttermost heights of Lebanon had been performed by one of the kings of Assyria, there is no historical evidence whatever that Sennacherib or one of his predecessors had already forced his way into Egypt. The words are therefore to be understood in a figurative sense, as an individualizing picture of the conquests which the Assyrians had already accomplished, and those which they were still intending to effect; and this assumption does not necessarily exhibit Sennacherib "as a mere braggart, who boastfully heaps up in ridiculous hyperbole an enumeration of the things which he means to perform" (Drechsler). For if the Assyrian had not ascended with the whole multitude of his war-chariots to the loftiest summits of Lebanon, to feel its cedars and its cypresses, Lebanon had set no bounds to his plans of conquest, so that Sennacherib might very well represent his forcing his way into Canaan as an ascent of the lofty peaks of this mountain range. Lebanon is mentioned, partly as a range of mountains that was quite inaccessible to war-chariots, and partly as the northern defence of the land of Canaan, through the conquest of which one made himself lord of the land. And so far as Lebanon is used synecdochically for the land of which it formed the defence, the hewing down of its cedars and cypresses, those glorious witnesses of the creation of God, denotes the devastation of the whole land, with all its glorious works of nature and of human hands. The chief strength of the early Asiatic conquerors consisted in the multitude of their war-chariots: they are therefore brought into consideration simply as signs of vast military resources; the fact that they could only be used on level ground being therefore disregarded. The Chethb רכבּי רכב, "my chariots upon chariots," is used poetically for an innumerable multitude of chariots, as גּובי גּוב for an innumerable host of locusts (Nahum 3:17), and is more original than the Keri רכבּי רב, the multitude of my chariots, which simply follows Isaiah. The "height of the mountains" is more precisely defined by the emphatic לבנון ירכּתי, the uttermost sides, i.e., the loftiest heights, of Lebanon, just as בור ירכּתי in Is 14:15 and Ezek 32:23 are the uttermost depths of Sheol. ארזיו קומת, his tallest cedars. בּרשׁיו מבחור, his most select or finest cypresses. קצּה מלון, for which Isaiah has the more usual קצּו מרום, "the height of his end," is the loftiest point of Lebanon on which a man can rest, not a lodging built on the highest point of Lebanon (Cler., Vitr., Ros.). כּרמלּו יער, the forest of his orchard, i.e., the forest resembling an orchard. The reference is to the celebrated cedar-forest between the loftiest peaks of Lebanon at the village of Bjerreh.
4Kings 19:24
4Kings 19:24 refers to the intended conquest of Egypt. Just as Lebanon could not stop the expeditions of the Assyrians, or keep them back from the conquest of the land of Canaan, so the desert of et Tih, which separated Egypt from Asia, notwithstanding its want of water (cf. Herod. iii. 5; Rob. Pal. i. p. 262), was no hindrance to him, which could prevent his forcing his way through it and laying Egypt waste. The digging of water is, of course, not merely "a reopening of the wells that had been choked with rubbish, and the cisterns that had been covered up before the approaching enemy" (Thenius), but the digging of wells in the waterless desert. זרים מים, strange water, is not merely water belonging to others, but water not belonging to this soil (Drechsler), i.e., water supplied by a region which had none at other times. By the perfects the thing is represented as already done, as exposed to no doubt whatever; we must bear in mind, however, that the desert of et Tih is not expressly named, but the expression is couched in such general terms, that we may also assume that it includes what the Assyrian had really effected in his expeditions through similar regions. The drying up of the rivers with the soles of the feet is a hyperbolical expression denoting the omnipotence with which the Assyrian rules over the earth. Just as he digs water in the desert where no water is to be had, so does he annihilate it where mighty rivers exist.
(Note: Compare the similar boasting of Alarich, already quoted by earlier commentators, in Claudian, de bello Geth. v. 526ff.:
cum cesserit omnis
Obsequiis natura meis? subsidere nostris
Sub pedibus montes, arescere vidimus amnes.
v. 532. Fregi Alpes. galeis Padum victricibus hausi.)
יאורי are the arms and canals of the Yeor, i.e., of the Nile. מצור, a rhetorical epithet for Egypt, used not only here, but also in Is 19:6 and Mic 7:12.
4Kings 19:25-34
To this foolish boasting the prophet opposes the divine purpose which had been formed long ago, and according to which the Assyrian, without knowing it or being willing to acknowledge it, had acted simply as the instrument of the Lord, who had given him the power to destroy, but who would soon restrain his ranting against Him, the true God.
4Kings 19:25
"Hast thou not heard? Long ago have I done this, from the days of olden time have I formed it! Now have I brought it to pass, that fortified cities should be to be destroyed into waste heaps." 4Kings 19:26. "And their inhabitants, short of hand, were dismayed and put to shame; they were herb of the field and green of the turf, grass of the roofs and blighted corn before the stalk." 4Kings 19:27. "And thy sitting and thy going out and thy coming I know, and thy raging against me." 4Kings 19:28. "Because of thy raging against me and thy safety, which rise up into my ears, I put my ring into thy nose, and my bridle into thy lips, and bring thee back by the way by which thou hast come." The words are still addressed to the Assyrian, of whom the Lord inquires whether he does not know that the destructive deeds performed by him had been determined very long before. "Hast thou not heart?" namely, what follows, what the Lord had long ago made known through His prophets in Judah (cf. Is 7:7-9; Is 8:1-4 and Is 8:7, etc.). למרחוק, from distant time have I done it, etc., refers to the divine ordering and governing of the events of the universe, which God has purposed and established from the very beginning of time. The pronoun אתהּ, and the suffixes attached to יצרתּיה and הביאתיה, do not refer with vague generality to the substance of 4Kings 19:23 and 4Kings 19:24, i.e., to the boastings of the Assyrians quoted there (Drechsler), but to להשׁות וּתהי, i.e., to the conquests and devastations which the Assyrian had really effected. The ו before יצרתיה introduces the apodosis, as is frequently the case after a preceding definition of time (cf. Ges. 155, a). להשׁות וּתהי, "that it may be to destroy" (להשׁות, a contraction of להשׁאות, Keri and Isaiah, from שׁאה; see Ewald, 73, c., and 245, b.), i.e., that it shall be destroyed, - according to a turn which is very common in Isaiah, like לבער היה, it is to burn = it shall be burned (cf. Is 5:5; Is 6:13; Is 44:15, and Ewald, 237, c.). The rendering given by Ges., Knob., Then., and others, "that thou mayest be for destruction," is at variance with this usage.
4Kings 19:26-28
4Kings 19:26 is closely connected, so far as the sense is concerned, with the last clause of 4Kings 19:25, but in form it is only loosely attached: "and their inhabitants were," instead of "that their inhabitants might be." יד קצרי, of short hand, i.e., without power to offer a successful resistance (cf. Num 11:23, and Is 50:2; Is 59:1). - They were herbage of the field, etc., just as perishable as the herbage, grass, etc., which quickly fade away (cf. Ps 37:2; Ps 90:5-6; Is 40:6). The grass of the roofs fades still more quickly, because it cannot strike deep roots (cf. Ps 129:6). Blighted corn before the stalk, i.e., corn which is blighted and withered up, before it shoots up into a stalk. In Isaiah we have שׁדמה instead of שׁדפה, with a change of the labials, probably for the purpose of preserving an assonance with קמה, which must not therefore be altered into שׁדמה. The thought in the two verses is this: The Assyrian does not owe his victories and conquests to his irresistible might, but purely to the fact that God had long ago resolved to deliver the nations into his hands, so that it was possible to overcome them without their being able to offer any resistance. This the Assyrian had not perceived, but in his daring pride had exalted himself above the living God. This conduct of his the Lord was well acquainted with, and He would humble him for it. Sitting and going out and coming denote all the actions of a man, like sitting down and rising up in Ps 139:2. Instead of rising up, we generally find going out and coming in (cf. Deut 28:6 and Ps 121:8). התרגּזך, thy raging, commotio furibunda, quae ex ira nascitur superbiae mixta (Vitr.). We must repeat רען before שׁאננך; and באזני עלה is to be taken in a relative sense: on account of thy self-security, which has come to my ears. שׁאנן is the security of the ungodly which springs from the feeling of great superiority in power. The figurative words, "I put my ring into thy nose," are taken from the custom of restraining wild animals, such as lions (Ezek 19:4) and other wild beasts (Ezek 29:4 and Is 30:28), in this manner. For "the bridle in the lips" of ungovernable horses, see Ps 32:9. To lead a person back by the way by which he had come, i.e., to lead him back disappointed, without having reached the goal that he set before him.
4Kings 19:29
To confirm what he had said, the prophet gave to Hezekiah a sign (4Kings 19:29.): "Eat this year what groweth in the fallow, and in the second year what groweth wild, and in the third year sow and reap and plant vineyards, and eat the fruit thereof." That the words are not addressed to the king of Assyria as in 4Kings 19:28, but to Hezekiah, is evident from their contents. This sudden change in the person addressed may be explained from the fact that from 4Kings 19:29 the words contain a perfectly fresh train of thought. For האות זה־לּך see Ex 3:12; 1Kings 2:34 and 1Kings 14:10; also Jer 44:29. In all these passages אות, σημεῖον, is not a (supernatural) wonder, a מופת as in 3Kings 13:3, but consists simply in the prediction of natural events, which serve as credentials to a prediction, whereas in Is 7:14 and Is 38:7 a miracle is given as an אות. The inf. abs. אכול is not used for the pret. (Ges., Then., and others), but for the imperf. or fut.: "one will eat." השּׁנה, the (present) year. ספיח signifies the corn which springs up and grows from the grains that have been shaken out the previous year (Lev 25:5, Lev 25:11). סחישׁ (in Isa. שׁחיס) is explained by Abulw. as signifying the corn which springs up again from the roots of what has been sown. The etymology of the word is uncertain, so that it is impossible to decide which of the two forms is the original one. For the fact itself compare the evidence adduced in the Comm. on Lev 25:7, that in Palestine and other lands two or three harvests can be reaped from one sowing. - The signs mentioned do not enable us to determine with certainty how long the Assyrians were in the land. All that can be clearly gathered from the words, "in this and the following year will they live upon that which has sprung up without any sowing," is that for two years, i.e., in two successive autumns, the fields could not be cultivated because the enemy had occupied the land and laid it waste. But whether the occupation lasted two years, or only a year and a little over, depends upon the time of the year at which the Assyrians entered the land. If the invasion of Judah took place in autumn, shortly before the time for sowing, and the miraculous destruction of the Assyrian forces occurred a year after about the same time, the sowing of two successive years would be prevented, and the population of Judah would be compelled to live for two years upon what had sprung up without sowing. Consequently both the prophecy of Isaiah and the fulfilment recorded in vv. 35, 36 would fall in the autumn, when the Assyrians had ruled for a whole year in the land; so that the prophet was able to say: in this year and in the second (i.e., the next) will they eat after-growth and wild growth; inasmuch as when he said this, the first year had not quite expired. Even if the overthrow of the Assyrians took place immediately afterwards (cf. 4Kings 19:35), with the extent to which they had carried out the desolation of the land, many of the inhabitants having been slain or taken prisoners, and many others having been put to flight, it would be utterly impossible in the same year to cultivate the fields and sow them, and the people would be obliged to live in the second or following year upon what had grown wild, until the harvest of the second year, when the land could be properly cultivated, or rather till the third year, when it could be reaped again.
(Note: There is no necessity, therefore, to explain the sign here given, either by the assumption of a sabbatical year, with or without a year of jubilee following, or by supposing that the Assyrians did not depart immediately after the catastrophe described in 4Kings 19:35, but remained till after they had attempted an expedition into Egypt, or indeed by any other artificial hypothesis.)
4Kings 19:30-34
The sign is followed in 4Kings 19:30, 4Kings 19:31 by the distinct promise of the deliverance of Judah and Jerusalem, for which Isaiah uses the sign itself as a type. "And the remnant that is escaped of the house of Judah will again strike roots downwards and bear fruit upwards; for from Jerusalem will go forth a remnant, and that which is escaped from Mount Zion; the zeal of Jehovah will do this." שׁרשׁ יסף, to add roots, i.e., to strike fresh roots. The meaning is, that Judah will not succumb to this judgment. The remnant of the nation that has escaped from destruction by the Assyrians will once more grow and flourish vigorously; for from Jerusalem will a rescued remnant go forth. פּליטה denotes those who have escaped destruction by the judgment (cf. Is 4:2; Is 10:20, etc.). The deliverance was attached to Jerusalem or to Mount Zion, not so much because the power of the Assyrians was to be destroyed before the gates of Jerusalem, as because of the greater importance which Jerusalem and Mount Zion, as the centre of the kingdom of God, the seat of the God-King, possessed in relation to the covenant-nation, so that, according to Is 2:3, it was thence that the Messianic salvation was also to proceed. This deliverance is traced to the zeal of the Lord on behalf of His people and against His foes (see at Ex 20:5), like the coming of the Messiah in Is 9:6 to establish an everlasting kingdom of peace and righteousness. The deliverance of Judah out of the power of Asshur was a prelude and type of the deliverance of the people of God by the Messiah out of the power of all that was ungodly. The צבאות of Isaiah is omitted after יהוה, just as in 4Kings 19:15; though here it is supplied by the Masora as Keri. - In 4Kings 19:32-34 Isaiah concludes by announcing that Sennacherib will not come to Jerusalem, nor even shoot at the city and besiege it, but will return disappointed, because the Lord will defend and save the city for the sake of His promise. The result of the whole prophecy is introduced with לכן: therefore, because this is how the matter stands, viz., as explained in what precedes. אל־מלך, with regard to the king, as in 4Kings 19:20. מגן יקדּמנּה לא, "he will not attack it with a shield," i.e., will not advance with shields to make an attack upon it. קדּם with a double accusative, as in Ps 21:4. It only occurs here in a hostile sense: to come against, as in Ps 18:19, i.e., to advance against a city, to storm it. The four clauses of the verse stand in a graduated relation to one another: not to take, not even to shoot at and attack, yea, not even to besiege the city, will he come. In 4Kings 19:33 we have 4Kings 19:28 taken up again, and 4Kings 19:32 is repeated in 4Kings 19:33 for the purpose of strengthening the promise. Instead of בּהּ יבוא we have in Isaiah בּהּ בּא: "by which he has come." The perfect is actually more exact, and the imperfect may be explained from the fact that Sennacherib was at that very time advancing against Jerusalem. In 4Kings 19:34 we have אל גּנּותי instead of the על גּנּותי of Isaiah: על is more correct than אל. "For my sake," as Hezekiah had prayed in v. 19; and "for my servant David's sake," because Jehovah, as the unchangeably true One, must fulfil the promise which He gave to David (sees at 3Kings 11:13).
Robert Jamieson, A. R. Fausset and David Brown
Then Isaiah . . . sent--A revelation having been made to Isaiah, the prophet announced to the king that his prayer was heard. The prophetic message consisted of three different portions:--First, Sennacherib is apostrophized (4Kings 19:21-28) in a highly poetical strain, admirably descriptive of the turgid vanity, haughty pretensions, and presumptuous impiety of the Assyrian despot. Secondly, Hezekiah is addressed (4Kings 19:29-31), and a sign is given him of the promised deliverance--namely, that for two years the presence of the enemy would interrupt the peaceful pursuits of husbandry, but in the third year the people would be in circumstances to till their fields and vineyards and reap the fruits as formerly. Thirdly, the issue of Sennacherib's invasion is announced (4Kings 19:32-34).
19:2119:21: Ա՛յս բան է զոր խօսեցաւ Տէր վասն նորա. Արհամարհեա՞ց, անգոսնեա՞ց զքեզ կոյս դուստր Սիոնի. գլո՞ւխ շարժեաց ՚ի վերայ քո դուստր Երուսաղեմի։
21 Նրա մասին Տիրոջ ասած խօսքն այս է. “ Սիոնի կոյս դուստրը քեզ արհամարհեց, անգոսնեց, Երուսաղէմի դուստրը շարժեց քո դէմ գլուխն իր:
21 Անոր վրայով Տէրոջը ըսած խօսքը այս է.«Սիօնին կոյս աղջիկը քեզ անարգեց, քեզ ծաղր ըրաւ. Երուսաղէմին աղջիկը քու ետեւէդ գլուխ շարժեց։
Այս բան է զոր խօսեցաւ Տէր վասն նորա. Արհամարհեաց, անգոսնեաց զքեզ կոյս դուստր Սիոնի. գլուխ շարժեաց ի վերայ քո, դուստր Երուսաղեմի:

19:21: Ա՛յս բան է զոր խօսեցաւ Տէր վասն նորա. Արհամարհեա՞ց, անգոսնեա՞ց զքեզ կոյս դուստր Սիոնի. գլո՞ւխ շարժեաց ՚ի վերայ քո դուստր Երուսաղեմի։
21 Նրա մասին Տիրոջ ասած խօսքն այս է. “ Սիոնի կոյս դուստրը քեզ արհամարհեց, անգոսնեց, Երուսաղէմի դուստրը շարժեց քո դէմ գլուխն իր:
21 Անոր վրայով Տէրոջը ըսած խօսքը այս է.«Սիօնին կոյս աղջիկը քեզ անարգեց, քեզ ծաղր ըրաւ. Երուսաղէմին աղջիկը քու ետեւէդ գլուխ շարժեց։
zohrab-1805▾ eastern-1994▾ western am▾
19:2119:21 Вот слово, которое изрек Господь о нем: презрит тебя, посмеется над тобою девствующая дочь Сиона; вслед тебя покачает головою дочь Иерусалима.
19:21 οὗτος ουτος this; he ὁ ο the λόγος λογος word; log ὃν ος who; what ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ἐπ᾿ επι in; on αὐτόν αυτος he; him ἐξουδένησέν εξουδενοω set at naught σε σε.1 you καὶ και and; even ἐμυκτήρισέν μυκτηριζω mock σε σε.1 you παρθένος παρθενος virginal; virgin θυγάτηρ θυγατηρ daughter Σιων σιων Siōn; Sion ἐπὶ επι in; on σοὶ σοι you κεφαλὴν κεφαλη head; top αὐτῆς αυτος he; him ἐκίνησεν κινεω stir; shake θυγάτηρ θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem
19:21 זֶ֣ה zˈeh זֶה this הַ ha הַ the דָּבָ֔ר ddāvˈār דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עָלָ֑יו ʕālˈāʸw עַל upon בָּזָ֨ה bāzˌā בוז despise לְךָ֜ lᵊḵˈā לְ to לָעֲגָ֣ה lāʕᵃḡˈā לעג mock לְךָ֗ lᵊḵˈā לְ to בְּתוּלַת֙ bᵊṯûlˌaṯ בְּתוּלָה virgin בַּת־ baṯ- בַּת daughter צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion אַחֲרֶ֨יךָ֙ ʔaḥᵃrˈeʸḵā אַחַר after רֹ֣אשׁ rˈōš רֹאשׁ head הֵנִ֔יעָה hēnˈîʕā נוע quiver בַּ֖ת bˌaṯ בַּת daughter יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
19:21. iste est sermo quem locutus est Dominus de eo sprevit te et subsannavit virgo filia Sion post tergum tuum caput movit filia HierusalemThis is the word that the Lord hath spoken of him: The virgin, the daughter of Sion, hath despised thee, and laughed thee to scorn: the daughtor of Jerusalem hath wagged her head behind thy back.
21. This is the word that the LORD hath spoken concerning him: The virgin daughter of Zion hath despised thee and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.
19:21. This is the word that the Lord has spoken about him: The virgin daughter of Zion has spurned and ridiculed you. The daughter of Jerusalem has shaken her head behind your back.
19:21. This [is] the word that the LORD hath spoken concerning him; The virgin the daughter of Zion hath despised thee, [and] laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.
This [is] the word that the LORD hath spoken concerning him; The virgin the daughter of Zion hath despised thee, [and] laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee:

19:21 Вот слово, которое изрек Господь о нем: презрит тебя, посмеется над тобою девствующая дочь Сиона; вслед тебя покачает головою дочь Иерусалима.
19:21
οὗτος ουτος this; he
ο the
λόγος λογος word; log
ὃν ος who; what
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
ἐξουδένησέν εξουδενοω set at naught
σε σε.1 you
καὶ και and; even
ἐμυκτήρισέν μυκτηριζω mock
σε σε.1 you
παρθένος παρθενος virginal; virgin
θυγάτηρ θυγατηρ daughter
Σιων σιων Siōn; Sion
ἐπὶ επι in; on
σοὶ σοι you
κεφαλὴν κεφαλη head; top
αὐτῆς αυτος he; him
ἐκίνησεν κινεω stir; shake
θυγάτηρ θυγατηρ daughter
Ιερουσαλημ ιερουσαλημ Jerusalem
19:21
זֶ֣ה zˈeh זֶה this
הַ ha הַ the
דָּבָ֔ר ddāvˈār דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עָלָ֑יו ʕālˈāʸw עַל upon
בָּזָ֨ה bāzˌā בוז despise
לְךָ֜ lᵊḵˈā לְ to
לָעֲגָ֣ה lāʕᵃḡˈā לעג mock
לְךָ֗ lᵊḵˈā לְ to
בְּתוּלַת֙ bᵊṯûlˌaṯ בְּתוּלָה virgin
בַּת־ baṯ- בַּת daughter
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
אַחֲרֶ֨יךָ֙ ʔaḥᵃrˈeʸḵā אַחַר after
רֹ֣אשׁ rˈōš רֹאשׁ head
הֵנִ֔יעָה hēnˈîʕā נוע quiver
בַּ֖ת bˌaṯ בַּת daughter
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
19:21. iste est sermo quem locutus est Dominus de eo sprevit te et subsannavit virgo filia Sion post tergum tuum caput movit filia Hierusalem
This is the word that the Lord hath spoken of him: The virgin, the daughter of Sion, hath despised thee, and laughed thee to scorn: the daughtor of Jerusalem hath wagged her head behind thy back.
19:21. This is the word that the Lord has spoken about him: The virgin daughter of Zion has spurned and ridiculed you. The daughter of Jerusalem has shaken her head behind your back.
19:21. This [is] the word that the LORD hath spoken concerning him; The virgin the daughter of Zion hath despised thee, [and] laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:21: The virgin the daughter of Zion hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee - "So truly contemptible is thy power, and empty thy boasts, that even the young women of Jerusalem, under the guidance of Jehovah, shall be amply sufficient to discomfit all thy forces, and cause thee to return with shame to thy own country, where the most disgraceful death awaits thee." When Bishop Warburton had published his Doctrine of Grace, and chose to fall foul on some of the most religious people of the land, a young woman of the city of Gloucester exposed his graceless system in a pamphlet, to which she affixed the above words as a motto!
4 Kings (2 Kings) 19:23
Albert Barnes: Notes on the Bible - 1834
19:21: Concerning him - i. e., "concerning Sennacherib." Kg2 19:21-28 are addressed to the great Assyrian monarch himself, and are God's reply to his proud boastings.
The virgin, the daughter of Zion, - Rather, holy eastern city, is here distinguished from Jerusalem, the western one, and is given the remarkable epithet "virgin," which is not applied to her sister; probably because the true Zion, the city of David, had remained inviolable from David's time, having never been entered by an enemy. Jerusalem, on the other hand, had been taken, both by Shishak Kg1 14:26 and by Jehoash Kg2 14:13. The personification of cities as females is a common figure (compare marginal references).
Hath shaken her head at thee - This was a gesture of scorn with the Hebrews (compare the marginal references; Mat 27:39).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:21: The virgin: Isa 23:12, Isa 37:21, Isa 37:22-35, Isa 47:1; Jer 14:17, Jer 18:13, Jer 31:4; Lam 1:15, Lam 2:13; Amo 5:2
the daughter: Psa 9:14, Psa 137:8; Isa 1:8, Isa 23:10, Isa 47:5; Jer 46:11; Lam 2:13, Lam 4:21; Mic 4:8; Zac 9:9
shaken her head: Job 16:4; Psa 22:7, Psa 22:8; Isa 37:22; Lam 2:15; Mat 27:39
Geneva 1599
This [is] the word that the LORD hath spoken concerning him; The (n) virgin the daughter of Zion hath despised thee, [and] laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.
(n) Because as yet Jerusalem had not been taken by the enemy therefore he calls her virgin.
John Wesley
Virgin - So he calls Zion, or Jerusalem; because she was pure in good measure from that gross idolatry wherewith other people were defiled, which is called spiritual whoredom: and to signify, that God would defend her from the rape which Sennacherib intended to commit upon her with no less care than parents do their virgin daughters from those who seek to force and deflower them.
19:2219:22: Զո՞ նախատեցեր եւ հայհոյեցեր, եւ յո՞յր վերայ բարձրացուցեր զբարբառ քո նախատել. եւ ո՞չ ամբարձեր ՚ի բարձունս զաչս քո ՚ի Սուրբն Իսրայէլի[4001]։ [4001] Այլք. Եւ ամբարձեր ՚ի բարձունս։
22 Դու ո՞ւմ նախատեցիր ու հայհոյեցիր, ո՞ւմ վրայ նախատալից ձայնդ բարձրացրիր, հայեացքդ յառեցիր Իսրայէլի սրբի վրայ:
22 Դուն զո՞վ նախատեցիր ու որո՞ւ հայհոյեցիր Ու որո՞ւ վրայ ձայնդ վերցուցիր Եւ աչքերդ Իսրայէլի սուրբին դէմ վեր վերցուցիր։
Զո՞ նախատեցեր եւ հայհոյեցեր, եւ յո՞յր վերայ բարձրացուցեր զբարբառ քո նախատել. եւ ամբարձեր ի բարձունս զաչս քո ի Սուրբն Իսրայելի:

19:22: Զո՞ նախատեցեր եւ հայհոյեցեր, եւ յո՞յր վերայ բարձրացուցեր զբարբառ քո նախատել. եւ ո՞չ ամբարձեր ՚ի բարձունս զաչս քո ՚ի Սուրբն Իսրայէլի[4001]։
[4001] Այլք. Եւ ամբարձեր ՚ի բարձունս։
22 Դու ո՞ւմ նախատեցիր ու հայհոյեցիր, ո՞ւմ վրայ նախատալից ձայնդ բարձրացրիր, հայեացքդ յառեցիր Իսրայէլի սրբի վրայ:
22 Դուն զո՞վ նախատեցիր ու որո՞ւ հայհոյեցիր Ու որո՞ւ վրայ ձայնդ վերցուցիր Եւ աչքերդ Իսրայէլի սուրբին դէմ վեր վերցուցիր։
zohrab-1805▾ eastern-1994▾ western am▾
19:2219:22 Кого ты порицал и поносил? И на кого ты возвысил голос и поднял так высоко глаза свои? На Святаго Израилева!
19:22 τίνα τις.1 who?; what? ὠνείδισας ονειδιζω disparage; reproach καὶ και and; even ἐβλασφήμησας βλασφημεω blaspheme; defame καὶ και and; even ἐπὶ επι in; on τίνα τις.1 who?; what? ὕψωσας υψοω elevate; lift up φωνήν φωνη voice; sound καὶ και and; even ἦρας αιρω lift; remove εἰς εις into; for ὕψος υψος height; on high τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight σου σου of you; your εἰς εις into; for τὸν ο the ἅγιον αγιος holy τοῦ ο the Ισραηλ ισραηλ.1 Israel
19:22 אֶת־ ʔeṯ- אֵת [object marker] מִ֤י mˈî מִי who חֵרַ֨פְתָּ֙ ḥērˈaftā חרף reproach וְ wᵊ וְ and גִדַּ֔פְתָּ ḡiddˈaftā גדף blaspheme וְ wᵊ וְ and עַל־ ʕal- עַל upon מִ֖י mˌî מִי who הֲרִימֹ֣ותָ hᵃrîmˈôṯā רום be high קֹּ֑ול qqˈôl קֹול sound וַ wa וְ and תִּשָּׂ֥א ttiśśˌā נשׂא lift מָרֹ֛ום mārˈôm מָרֹום high place עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye עַל־ ʕal- עַל upon קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
19:22. cui exprobrasti et quem blasphemasti contra quem exaltasti vocem et elevasti in excelsum oculos tuos contra Sanctum IsrahelWhom hast thou reproached, and whom hast thou blasphemed? against whom hast thou exalted thy voice, and lifted up thy eyes on high? against the holy one of Israel.
22. Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice and lifted up thine eyes on high? against the Holy One of Israel.
19:22. Whom have you reproached, and whom have you blasphemed? Against whom have you exalted your voice, and lifted up your eyes on high? Against the Holy One of Israel!
19:22. Whom hast thou reproached and blasphemed? and against whom hast thou exalted [thy] voice, and lifted up thine eyes on high? [even] against the Holy [One] of Israel.
Whom hast thou reproached and blasphemed? and against whom hast thou exalted [thy] voice, and lifted up thine eyes on high? [even] against the Holy [One] of Israel:

19:22 Кого ты порицал и поносил? И на кого ты возвысил голос и поднял так высоко глаза свои? На Святаго Израилева!
19:22
τίνα τις.1 who?; what?
ὠνείδισας ονειδιζω disparage; reproach
καὶ και and; even
ἐβλασφήμησας βλασφημεω blaspheme; defame
καὶ και and; even
ἐπὶ επι in; on
τίνα τις.1 who?; what?
ὕψωσας υψοω elevate; lift up
φωνήν φωνη voice; sound
καὶ και and; even
ἦρας αιρω lift; remove
εἰς εις into; for
ὕψος υψος height; on high
τοὺς ο the
ὀφθαλμούς οφθαλμος eye; sight
σου σου of you; your
εἰς εις into; for
τὸν ο the
ἅγιον αγιος holy
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
19:22
אֶת־ ʔeṯ- אֵת [object marker]
מִ֤י mˈî מִי who
חֵרַ֨פְתָּ֙ ḥērˈaftā חרף reproach
וְ wᵊ וְ and
גִדַּ֔פְתָּ ḡiddˈaftā גדף blaspheme
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
מִ֖י mˌî מִי who
הֲרִימֹ֣ותָ hᵃrîmˈôṯā רום be high
קֹּ֑ול qqˈôl קֹול sound
וַ wa וְ and
תִּשָּׂ֥א ttiśśˌā נשׂא lift
מָרֹ֛ום mārˈôm מָרֹום high place
עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye
עַל־ ʕal- עַל upon
קְדֹ֥ושׁ qᵊḏˌôš קָדֹושׁ holy
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
19:22. cui exprobrasti et quem blasphemasti contra quem exaltasti vocem et elevasti in excelsum oculos tuos contra Sanctum Israhel
Whom hast thou reproached, and whom hast thou blasphemed? against whom hast thou exalted thy voice, and lifted up thy eyes on high? against the holy one of Israel.
19:22. Whom have you reproached, and whom have you blasphemed? Against whom have you exalted your voice, and lifted up your eyes on high? Against the Holy One of Israel!
19:22. Whom hast thou reproached and blasphemed? and against whom hast thou exalted [thy] voice, and lifted up thine eyes on high? [even] against the Holy [One] of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
19:22: The Holy One of Israel - This is a favorite phrase with Isaiah, in whose prophecies it is found 27 times, while it occurs five times only in the rest of Scripture Psa 71:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5. Its occurrence here is a strong proof - one among many - of the genuineness of the present passage, which is not the composition of the writer of Kings, but an actual prophecy delivered at this time by Isaiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:22: Whom: Kg2 18:28-35; Exo 5:2; Psa 73:9, Psa 74:22, Psa 74:23
exalted thy voice: Exo 9:17; Pro 30:13; Isa 10:15, Isa 14:13, Isa 14:14; Eze 28:2-9; Dan 5:20-23; Co2 10:5; Th2 2:4
the Holy One: Psa 71:22; Isa 5:24, Isa 30:11, Isa 30:12, Isa 30:15; Jer 51:5
Geneva 1599
Whom hast thou reproached and blasphemed? and against whom hast thou exalted [thy] voice, and lifted up thine eyes on high? [even] (o) against the Holy [One] of Israel.
(o) God counts that as an injury done to him, and will avenge what is done to any of his saints.
19:2319:23: ՚Ի ձեռն հրեշտակաց քոց նախատեցեր զՏէր եւ ասացեր. Բազմութեամբ կառաց իմոց ելի՛ ՚ի բարձրութիւն լերանց ՚ի կողմն Լիբանանու, եւ կոտորեցի զմեծութիւն եղեւնափայտիցն նորա, եւ զընտիր ընտիր նոճից նորա, եւ հասի՛ յեզր սպառուածոյ անտառին Կարմելայ[4002]։ [4002] Ոմանք. Յեզր սպառուածի։
23 Դեսպաններիդ միջոցով Տիրոջը կշտամբեցիր՝ ասելով. ‘ Իմ բազմաթիւ կառքերով ես ելայ լեռների բարձունքը՝ Լիբանանի լանջերը, կտրատեցի մեծամեծ եղեւնիներն ու ընտիր նոճիները նրա, հասայ եզրը Կարմելի անտառի,
23 Քու դեսպաններուդ ձեռքով Տէրը նախատելով՝ ըսիր.‘Իմ կառքերուս շատութիւնովը լեռներուն բարձունքը, Լիբանանի քովերը ելայ Ու անոր բարձր եղեւինները Եւ ընտիր մայրիները պիտի կտրեմ*Ու անոր վերջին բնակութիւնը Անոր Կարմեղոսին* անտառը պիտի մտնեմ*։
Ի ձեռն հրեշտակաց քոց նախատեցեր զՏէր եւ ասացեր. Բազմութեամբ կառաց իմոց ելի ի բարձրութիւն լերանց ի կողմն Լիբանանու, եւ կոտորեցի զմեծութիւն եղեւնափայտից նորա եւ զընտիր ընտիր նոճից նորա, եւ հասի յեզր սպառուածոյ անտառին Կարմեղայ:

19:23: ՚Ի ձեռն հրեշտակաց քոց նախատեցեր զՏէր եւ ասացեր. Բազմութեամբ կառաց իմոց ելի՛ ՚ի բարձրութիւն լերանց ՚ի կողմն Լիբանանու, եւ կոտորեցի զմեծութիւն եղեւնափայտիցն նորա, եւ զընտիր ընտիր նոճից նորա, եւ հասի՛ յեզր սպառուածոյ անտառին Կարմելայ[4002]։
[4002] Ոմանք. Յեզր սպառուածի։
23 Դեսպաններիդ միջոցով Տիրոջը կշտամբեցիր՝ ասելով. ‘ Իմ բազմաթիւ կառքերով ես ելայ լեռների բարձունքը՝ Լիբանանի լանջերը, կտրատեցի մեծամեծ եղեւնիներն ու ընտիր նոճիները նրա, հասայ եզրը Կարմելի անտառի,
23 Քու դեսպաններուդ ձեռքով Տէրը նախատելով՝ ըսիր.‘Իմ կառքերուս շատութիւնովը լեռներուն բարձունքը, Լիբանանի քովերը ելայ Ու անոր բարձր եղեւինները Եւ ընտիր մայրիները պիտի կտրեմ*Ու անոր վերջին բնակութիւնը Անոր Կարմեղոսին* անտառը պիտի մտնեմ*։
zohrab-1805▾ eastern-1994▾ western am▾
19:2319:23 Чрез послов твоих ты порицал Господа и сказал:
19:23 ἐν εν in χειρὶ χειρ hand ἀγγέλων αγγελος messenger σου σου of you; your ὠνείδισας ονειδιζω disparage; reproach κύριον κυριος lord; master καὶ και and; even εἶπας επω say; speak ἐν εν in τῷ ο the πλήθει πληθος multitude; quantity τῶν ο the ἁρμάτων αρμα chariot μου μου of me; mine ἐγὼ εγω I ἀναβήσομαι αναβαινω step up; ascend εἰς εις into; for ὕψος υψος height; on high ὀρέων ορος mountain; mount μηροὺς μηρος thigh τοῦ ο the Λιβάνου λιβανος and; even ἔκοψα κοπτω cut; mourn τὸ ο the μέγεθος μεγεθος magnitude; greatness τῆς ο the κέδρου κεδρος he; him τὰ ο the ἐκλεκτὰ εκλεκτος select; choice κυπαρίσσων κυπαρισσος he; him καὶ και and; even ἦλθον ερχομαι come; go εἰς εις into; for μελον μελον completion; sales tax αὐτοῦ αυτος he; him δρυμοῦ δρυμος he; him
19:23 בְּ bᵊ בְּ in יַ֣ד yˈaḏ יָד hand מַלְאָכֶיךָ֮ malʔāḵeʸḵˈā מַלְאָךְ messenger חֵרַ֣פְתָּ׀ ḥērˈaftā חרף reproach אֲדֹנָי֒ ʔᵃḏōnˌāy אֲדֹנָי Lord וַ wa וְ and תֹּ֗אמֶר ttˈōmer אמר say בְּב *bᵊ בְּ in רֹ֥ברכב *rˌōv רֹב multitude רִכְבִּ֛י riḵbˈî רֶכֶב chariot אֲנִ֥י ʔᵃnˌî אֲנִי i עָלִ֛יתִי ʕālˈîṯî עלה ascend מְרֹ֥ום mᵊrˌôm מָרֹום high place הָרִ֖ים hārˌîm הַר mountain יַרְכְּתֵ֣י yarkᵊṯˈê יַרְכָּה backside לְבָנֹ֑ון lᵊvānˈôn לְבָנֹון Lebanon וְ wᵊ וְ and אֶכְרֹ֞ת ʔeḵrˈōṯ כרת cut קֹומַ֤ת qômˈaṯ קֹומָה height אֲרָזָיו֙ ʔᵃrāzāʸw אֶרֶז cedar מִבְחֹ֣ור mivḥˈôr מִבְחֹור choice בְּרֹשָׁ֔יו bᵊrōšˈāʸw בְּרֹושׁ juniper וְ wᵊ וְ and אָבֹ֨ואָה֙ ʔāvˈôʔā בוא come מְלֹ֣ון mᵊlˈôn מָלֹון sleeping place קִצֹּ֔וקצה *qiṣṣˈô קֵץ end יַ֖עַר yˌaʕar יַעַר wood כַּרְמִלֹּֽו׃ karmillˈô כַּרְמֶל orchard
19:23. per manum servorum tuorum exprobrasti Domino et dixisti in multitudine curruum meorum ascendi excelsa montium in summitate Libani et succidi sublimes cedros eius electas abietes eius et ingressus sum usque ad terminos eius saltum Carmeli eiusBy the hand of thy servants thou hast reproached the Lord, and hast said: With the multitude of my chariots I have gone up to the height of the mountains, to the top of Libanus, and have cut down its tall cedars, and its choice fir trees. And I have entered into the furthest parts thereof, and the forest of its Carmel.
23. By thy messengers thou hast reproached the Lord, and hast said, With the multitude of my chariots am I come up to the height of the mountains, to the innermost parts of Lebanon; and I will cut down the tall cedars thereof, and the choice fir trees thereof: and I will enter into his farthest lodging place, the forest of his fruitful field.
19:23. By the hand of your servants, you have reproach the Lord, and you have said: ‘By the multitude of my chariots I have ascended to the heights of the mountains, to the summit of Lebanon. And I have cut down its sublime cedars, and its elect spruce trees. And I have entered even to its limits. And its forest of Carmel,
19:23. By thy messengers thou hast reproached the Lord, and hast said, With the multitude of my chariots I am come up to the height of the mountains, to the sides of Lebanon, and will cut down the tall cedar trees thereof, [and] the choice fir trees thereof: and I will enter into the lodgings of his borders, [and into] the forest of his Carmel.
By thy messengers thou hast reproached the Lord, and hast said, With the multitude of my chariots I am come up to the height of the mountains, to the sides of Lebanon, and will cut down the tall cedar trees thereof, [and] the choice fir trees thereof: and I will enter into the lodgings of his borders, [and into] the forest of his Carmel:

19:23 Чрез послов твоих ты порицал Господа и сказал: <<со множеством колесниц моих я взошел на высоту гор, на ребра Ливана, и срубил рослые кедры его, отличные кипарисы его, и пришел на самое крайнее пристанище его, в рощу сада его;
19:23
ἐν εν in
χειρὶ χειρ hand
ἀγγέλων αγγελος messenger
σου σου of you; your
ὠνείδισας ονειδιζω disparage; reproach
κύριον κυριος lord; master
καὶ και and; even
εἶπας επω say; speak
ἐν εν in
τῷ ο the
πλήθει πληθος multitude; quantity
τῶν ο the
ἁρμάτων αρμα chariot
μου μου of me; mine
ἐγὼ εγω I
ἀναβήσομαι αναβαινω step up; ascend
εἰς εις into; for
ὕψος υψος height; on high
ὀρέων ορος mountain; mount
μηροὺς μηρος thigh
τοῦ ο the
Λιβάνου λιβανος and; even
ἔκοψα κοπτω cut; mourn
τὸ ο the
μέγεθος μεγεθος magnitude; greatness
τῆς ο the
κέδρου κεδρος he; him
τὰ ο the
ἐκλεκτὰ εκλεκτος select; choice
κυπαρίσσων κυπαρισσος he; him
καὶ και and; even
ἦλθον ερχομαι come; go
εἰς εις into; for
μελον μελον completion; sales tax
αὐτοῦ αυτος he; him
δρυμοῦ δρυμος he; him
19:23
בְּ bᵊ בְּ in
יַ֣ד yˈaḏ יָד hand
מַלְאָכֶיךָ֮ malʔāḵeʸḵˈā מַלְאָךְ messenger
חֵרַ֣פְתָּ׀ ḥērˈaftā חרף reproach
אֲדֹנָי֒ ʔᵃḏōnˌāy אֲדֹנָי Lord
וַ wa וְ and
תֹּ֗אמֶר ttˈōmer אמר say
בְּב
*bᵊ בְּ in
רֹ֥ברכב
*rˌōv רֹב multitude
רִכְבִּ֛י riḵbˈî רֶכֶב chariot
אֲנִ֥י ʔᵃnˌî אֲנִי i
עָלִ֛יתִי ʕālˈîṯî עלה ascend
מְרֹ֥ום mᵊrˌôm מָרֹום high place
הָרִ֖ים hārˌîm הַר mountain
יַרְכְּתֵ֣י yarkᵊṯˈê יַרְכָּה backside
לְבָנֹ֑ון lᵊvānˈôn לְבָנֹון Lebanon
וְ wᵊ וְ and
אֶכְרֹ֞ת ʔeḵrˈōṯ כרת cut
קֹומַ֤ת qômˈaṯ קֹומָה height
אֲרָזָיו֙ ʔᵃrāzāʸw אֶרֶז cedar
מִבְחֹ֣ור mivḥˈôr מִבְחֹור choice
בְּרֹשָׁ֔יו bᵊrōšˈāʸw בְּרֹושׁ juniper
וְ wᵊ וְ and
אָבֹ֨ואָה֙ ʔāvˈôʔā בוא come
מְלֹ֣ון mᵊlˈôn מָלֹון sleeping place
קִצֹּ֔וקצה
*qiṣṣˈô קֵץ end
יַ֖עַר yˌaʕar יַעַר wood
כַּרְמִלֹּֽו׃ karmillˈô כַּרְמֶל orchard
19:23. per manum servorum tuorum exprobrasti Domino et dixisti in multitudine curruum meorum ascendi excelsa montium in summitate Libani et succidi sublimes cedros eius electas abietes eius et ingressus sum usque ad terminos eius saltum Carmeli eius
By the hand of thy servants thou hast reproached the Lord, and hast said: With the multitude of my chariots I have gone up to the height of the mountains, to the top of Libanus, and have cut down its tall cedars, and its choice fir trees. And I have entered into the furthest parts thereof, and the forest of its Carmel.
19:23. By the hand of your servants, you have reproach the Lord, and you have said: ‘By the multitude of my chariots I have ascended to the heights of the mountains, to the summit of Lebanon. And I have cut down its sublime cedars, and its elect spruce trees. And I have entered even to its limits. And its forest of Carmel,
19:23. By thy messengers thou hast reproached the Lord, and hast said, With the multitude of my chariots I am come up to the height of the mountains, to the sides of Lebanon, and will cut down the tall cedar trees thereof, [and] the choice fir trees thereof: and I will enter into the lodgings of his borders, [and into] the forest of his Carmel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:23: The tall cedar trees - the choice fir trees - Probably meaning the princes and nobles of the country.
The forest of his Carmel - Better in the margin: the forest and his fruitful field.
4 Kings (2 Kings) 19:24
Albert Barnes: Notes on the Bible - 1834
19:23: And hast said - Isaiah clothes in words the thoughts of Sennacherib's heart - thoughts of the most extreme self-confidence. Compare Isa 10:7-14, where, probably at an earlier date, the same overweening pride is ascribed to this king.
With the multitude of my chariots - There are two readings here, which give, however, nearly the same sense. The more difficult and more poetical of the two is to be preferred. Literally, translated it runs - "With chariots upon chariots am I come up, etc."
To the sides of Lebanon - , "Lebanon," with its "cedars" and its "fir-trees," is to be understood here both literally and figuratively. Literally, the hewing of timber in Lebanon was an ordinary feature of an Assyrian expedition into Syria. Figuratively, the mountain represents all the more inaccessible parts of Palestine, and the destruction of its firs and cedars denotes the complete devastation of the entire country from one end to the other.
The lodgings of his borders - literally, "the lodge of its (Lebanon's) end;" either an actual habitation situated on the highest point of the mountain-range, or a poetical periphrasis for the highest point itself.
The forest of his Carmel - Or, "the forest of its garden" - i. e., "its forest which is like a garden," etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:23: By: Heb. By the hand of
messengers: Kg2 18:17; Ch2 32:17
With the multitude: Kg2 18:23, Kg2 18:33, Kg2 18:34; Psa 20:7; Isa 10:7-11, Isa 10:14, Isa 37:24, Isa 37:25; Ezek. 31:3-18
tall cedar trees thereof: Heb. tallness of the cedar-trees thereof. the forest of his Carmel. or, the forest, and his fruitful field.
Geneva 1599
By thy messengers thou hast reproached the Lord, and hast said, With the multitude of my chariots I am come up to the height of the mountains, to the sides of Lebanon, and will cut down the tall cedar trees thereof, [and] the choice fir trees thereof: and I will enter into the (p) lodgings of his borders, [and into] the forest of his Carmel.
(p) Meaning Jerusalem, which Isaiah calls the height of his borders, that is, of Judah, (Is 37:24).
John Wesley
Mountains - I have brought up my very chariots to those mountains which were thought inaccessible by my army. Lebanon - An high hill, famous for cedars and fir - trees. Cut down - I will cut down the trees that hinder my march, and plane the way for my numerous army and chariots. Lodgings - Those cities (which he calls lodgings in way of contempt) which are in his utmost borders. I am come into the land of Canaan at one border, Lebanon, and I resolve to march on to the other border, and so destroy the whole country, from one border to the other. Carmel - The forest of mount Carmel, which may seem to be another inaccessible place, like Lebanon.
19:2419:24: Ե՛ս պահեցի՝ եւ արբի զջուրս օտարոտիս. եւ աւերեցի թաթի՛ւ ոտին իմոյ զամենայն գետս սաստիկս։
24 փորեցի եւ խմեցի օտար աղբիւրների ջրեր, իմ ոտքի թաթով ցամաքեցրի ջրառատ գետեր”:
24 Ես փորեցի ու օտար ջուրերը խմեցի Ու պաշարուած տեղերուն* բոլոր գետերը Ոտքերուս թաթերովը ցամքեցուցի։
Ես [291]պահեցի եւ արբի զջուրս օտարոտիս եւ [292]աւերեցի թաթիւ ոտին իմոյ զամենայն գետս [293]սաստիկս:

19:24: Ե՛ս պահեցի՝ եւ արբի զջուրս օտարոտիս. եւ աւերեցի թաթի՛ւ ոտին իմոյ զամենայն գետս սաստիկս։
24 փորեցի եւ խմեցի օտար աղբիւրների ջրեր, իմ ոտքի թաթով ցամաքեցրի ջրառատ գետեր”:
24 Ես փորեցի ու օտար ջուրերը խմեցի Ու պաշարուած տեղերուն* բոլոր գետերը Ոտքերուս թաթերովը ցամքեցուցի։
zohrab-1805▾ eastern-1994▾ western am▾
19:2419:24 и откапывал я и пил воду чужую, и осушу ступнями ног моих все реки Египетские>>.
19:24 ἐγὼ εγω I ἔψυξα ψυχω cool καὶ και and; even ἔπιον πινω drink ὕδατα υδωρ water ἀλλότρια αλλοτριος another's; stranger καὶ και and; even ἐξηρήμωσα εξερημοω the ἴχνει ιχνος footstep τοῦ ο the ποδός πους foot; pace μου μου of me; mine πάντας πας all; every ποταμοὺς ποταμος river περιοχῆς περιοχη content; enclosing
19:24 אֲנִ֣י ʔᵃnˈî אֲנִי i קַ֔רְתִּי qˈartî קור dig וְ wᵊ וְ and שָׁתִ֖יתִי šāṯˌîṯî שׁתה drink מַ֣יִם mˈayim מַיִם water זָרִ֑ים zārˈîm זָר strange וְ wᵊ וְ and אַחְרִב֙ ʔaḥrˌiv חרב be dry בְּ bᵊ בְּ in כַף־ ḵaf- כַּף palm פְּעָמַ֔י pᵊʕāmˈay פַּעַם foot כֹּ֖ל kˌōl כֹּל whole יְאֹרֵ֥י yᵊʔōrˌê יְאֹר stream מָצֹֽור׃ māṣˈôr מָצֹור Egypt
19:24. ego succidi et bibi aquas alienas et siccavi vestigiis pedum meorum omnes aquas clausasI have cut down, and I have drunk strange waters, and have dried up with the soles of my feet all the shut up waters.
24. I have digged and drunk strange waters, and with the sole of my feet will I dry up all the rivers of Egypt.
19:24. I have cut down. And I drank foreign waters, and I dried up all the enclosed waters with the steps of my feet.’
19:24. I have digged and drunk strange waters, and with the sole of my feet have I dried up all the rivers of besieged places.
I have digged and drunk strange waters, and with the sole of my feet have I dried up all the rivers of besieged places:

19:24 и откапывал я и пил воду чужую, и осушу ступнями ног моих все реки Египетские>>.
19:24
ἐγὼ εγω I
ἔψυξα ψυχω cool
καὶ και and; even
ἔπιον πινω drink
ὕδατα υδωρ water
ἀλλότρια αλλοτριος another's; stranger
καὶ και and; even
ἐξηρήμωσα εξερημοω the
ἴχνει ιχνος footstep
τοῦ ο the
ποδός πους foot; pace
μου μου of me; mine
πάντας πας all; every
ποταμοὺς ποταμος river
περιοχῆς περιοχη content; enclosing
19:24
אֲנִ֣י ʔᵃnˈî אֲנִי i
קַ֔רְתִּי qˈartî קור dig
וְ wᵊ וְ and
שָׁתִ֖יתִי šāṯˌîṯî שׁתה drink
מַ֣יִם mˈayim מַיִם water
זָרִ֑ים zārˈîm זָר strange
וְ wᵊ וְ and
אַחְרִב֙ ʔaḥrˌiv חרב be dry
בְּ bᵊ בְּ in
כַף־ ḵaf- כַּף palm
פְּעָמַ֔י pᵊʕāmˈay פַּעַם foot
כֹּ֖ל kˌōl כֹּל whole
יְאֹרֵ֥י yᵊʔōrˌê יְאֹר stream
מָצֹֽור׃ māṣˈôr מָצֹור Egypt
19:24. ego succidi et bibi aquas alienas et siccavi vestigiis pedum meorum omnes aquas clausas
I have cut down, and I have drunk strange waters, and have dried up with the soles of my feet all the shut up waters.
19:24. I have cut down. And I drank foreign waters, and I dried up all the enclosed waters with the steps of my feet.’
19:24. I have digged and drunk strange waters, and with the sole of my feet have I dried up all the rivers of besieged places.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:24: I have dipped and drunk strange waters - I have conquered strange countries, in which I have digged wells for my army; or, I have gained the wealth of strange countries.
With the sole of my feet - My infantry have been so numerous that they alone have been sufficient to drink up the rivers of the places I have besieged.
4 Kings (2 Kings) 19:25
Albert Barnes: Notes on the Bible - 1834
19:24: Have digged and drunk ... and dried up - The meaning seems to be - "Mountains do not stop me - I cross them even in my chariots. Deserts do not stop me - I dig wells there, and drink the water. Rivers do not stop me - I pass them as easily as if they were dry land."
The rivers of besieged places - Rather, "the rivers of Egypt." The singular form, Mazor (compare the modern Misr and the Assyrian Muzr), is here used instead of the ordinary dual form, Mizraim, perhaps because "Lower Egypt" only is intended. This was so cut up with canals and branches of the Nile, natural and artificial, that it was regarded as impassable for chariots and horses. Sennacherib, however, thought that these many streams would prove no impediments to him; he would advance as fast as if they were "dried up."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:24: I have digged: etc. I have conquered strange countries, and marched through the driest places, in which I have digged wells for my army.
with the sole: My infantry have been so numerous, that they alone have been sufficient to dry up all the rivers of besieged places, either by drinking them, or by diverting their course into other channels. Exo 15:9; Sa2 17:13; Kg1 20:10; Dan 4:30
besieged places: or, fenced places
John Wesley
Strange waters - Such as were never discovered by others. Dried up - And as I can furnish my army with water digged out of the earth; so I can deprive my enemies of their water, and can dry up their rivers, and that with the sole of my feet; with the march of my vast and numerous army, who will easily do this, either by marching through them, and each carrying away part with them: or by making new channels, and driving the waters of the river into them.
19:2519:25: Միթէ չիցէ՞ լուեալ ՚ի հեռաստանէ զայդ զոր արարի յաւուրց առաջնոց. ստեղծի՛ զդա՝ եւ ածի հասուցի. եւ եղեն ՚ի հպարտութիւն գերեվարաց պատերազմողաց. քաղա՛քք՝ ամուրք[4003] [4003] ՚Ի լուս՛՛. Զայն զոր արարի։
25 Միթէ չե՞ս լսել, Սենեքերի՛մ, որ ես դա նախօրօք էի պատրաստել ու հասցրել այն վիճակի, որ պատերազմում, նոյնիսկ պարըսպապատ քաղաքներում գերեվարուածների խմբերը տարանջատուեն,
25 Միթէ լսած չե՞ս որ ասիկա շատոնցմէ ես կազմեցի Ու սկիզբէն ծրագրեցի. Հիմա կատարեցի, Որպէս զի դուն պարսպապատ քաղաքները աւերակի հողակոյտերու դարձնես։
Միթէ չիցէ՞ լուեալ ի հեռաստանէ զայդ զոր արարի յաւուրց առաջնոց. ստեղծի զդա եւ ածի հասուցի, [294]եւ եղեն ի հպարտութիւն գերեվարաց պատերազմողաց քաղաքք ամուրք:

19:25: Միթէ չիցէ՞ լուեալ ՚ի հեռաստանէ զայդ զոր արարի յաւուրց առաջնոց. ստեղծի՛ զդա՝ եւ ածի հասուցի. եւ եղեն ՚ի հպարտութիւն գերեվարաց պատերազմողաց. քաղա՛քք՝ ամուրք[4003]
[4003] ՚Ի լուս՛՛. Զայն զոր արարի։
25 Միթէ չե՞ս լսել, Սենեքերի՛մ, որ ես դա նախօրօք էի պատրաստել ու հասցրել այն վիճակի, որ պատերազմում, նոյնիսկ պարըսպապատ քաղաքներում գերեվարուածների խմբերը տարանջատուեն,
25 Միթէ լսած չե՞ս որ ասիկա շատոնցմէ ես կազմեցի Ու սկիզբէն ծրագրեցի. Հիմա կատարեցի, Որպէս զի դուն պարսպապատ քաղաքները աւերակի հողակոյտերու դարձնես։
zohrab-1805▾ eastern-1994▾ western am▾
19:2519:25 Разве ты не слышал, что Я издавна сделал это, в древние дни предначертал это, а ныне выполнил тем, что ты опустошаешь укрепленные города, {превращая} в груды развалин?
19:25 ἔπλασα πλασσω contrive; form αὐτήν αυτος he; him νῦν νυν now; present ἤγαγον αγω lead; pass αὐτήν αυτος he; him καὶ και and; even ἐγενήθη γινομαι happen; become εἰς εις into; for ἐπάρσεις εαρσις city ὀχυράς οχυρος firm; lasting
19:25 הֲ hᵃ הֲ [interrogative] לֹֽא־ lˈō- לֹא not שָׁמַ֤עְתָּ šāmˈaʕtā שׁמע hear לְ lᵊ לְ to מֵֽ mˈē מִן from רָחֹוק֙ rāḥôq רָחֹוק remote אֹתָ֣הּ ʔōṯˈāh אֵת [object marker] עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make לְ lᵊ לְ to מִ֥ mˌi מִן from ימֵי ymˌê יֹום day קֶ֖דֶם qˌeḏem קֶדֶם front וִֽ wˈi וְ and יצַרְתִּ֑יהָ yṣartˈîhā יצר shape עַתָּ֣ה ʕattˈā עַתָּה now הֲבֵיאתִ֗יהָ hᵃvêṯˈîhā בוא come וּ û וְ and תְהִ֗י ṯᵊhˈî היה be לַ la לְ to הְשֹׁ֛ות hᵊšˈôṯ שׁאה be waste גַּלִּ֥ים gallˌîm גַּל heap נִצִּ֖ים niṣṣˌîm נצה decay עָרִ֥ים ʕārˌîm עִיר town בְּצֻרֹֽות׃ bᵊṣurˈôṯ בָּצוּר fortified
19:25. numquid non audisti quid ab initio fecerim ex diebus antiquis plasmavi illud et nunc adduxi eruntque in ruinam collium pugnantium civitates munitaeHast thou not heard what I have done from the beginning? from the days of old I have formed it, and now I have brought it to effect: that fenced cities of fighting men should be turned to heaps of ruins:
25. Hast thou not heard how I have done it long ago, and formed it of ancient times? now have I brought it to pass, that thou shouldest be to lay waste fenced cities into ruinous heaps.
19:25. But have you not heard what I have done from the beginning? From the days of antiquity, I have formed it, and now I have brought it to be. And fortified cities of fighting men will become piles of ruins.
19:25. Hast thou not heard long ago [how] I have done it, [and] of ancient times that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste fenced cities [into] ruinous heaps.
Hast thou not heard long ago [how] I have done it, [and] of ancient times that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste fenced cities [into] ruinous heaps:

19:25 Разве ты не слышал, что Я издавна сделал это, в древние дни предначертал это, а ныне выполнил тем, что ты опустошаешь укрепленные города, {превращая} в груды развалин?
19:25
ἔπλασα πλασσω contrive; form
αὐτήν αυτος he; him
νῦν νυν now; present
ἤγαγον αγω lead; pass
αὐτήν αυτος he; him
καὶ και and; even
ἐγενήθη γινομαι happen; become
εἰς εις into; for
ἐπάρσεις εαρσις city
ὀχυράς οχυρος firm; lasting
19:25
הֲ hᵃ הֲ [interrogative]
לֹֽא־ lˈō- לֹא not
שָׁמַ֤עְתָּ šāmˈaʕtā שׁמע hear
לְ lᵊ לְ to
מֵֽ mˈē מִן from
רָחֹוק֙ rāḥôq רָחֹוק remote
אֹתָ֣הּ ʔōṯˈāh אֵת [object marker]
עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make
לְ lᵊ לְ to
מִ֥ mˌi מִן from
ימֵי ymˌê יֹום day
קֶ֖דֶם qˌeḏem קֶדֶם front
וִֽ wˈi וְ and
יצַרְתִּ֑יהָ yṣartˈîhā יצר shape
עַתָּ֣ה ʕattˈā עַתָּה now
הֲבֵיאתִ֗יהָ hᵃvêṯˈîhā בוא come
וּ û וְ and
תְהִ֗י ṯᵊhˈî היה be
לַ la לְ to
הְשֹׁ֛ות hᵊšˈôṯ שׁאה be waste
גַּלִּ֥ים gallˌîm גַּל heap
נִצִּ֖ים niṣṣˌîm נצה decay
עָרִ֥ים ʕārˌîm עִיר town
בְּצֻרֹֽות׃ bᵊṣurˈôṯ בָּצוּר fortified
19:25. numquid non audisti quid ab initio fecerim ex diebus antiquis plasmavi illud et nunc adduxi eruntque in ruinam collium pugnantium civitates munitae
Hast thou not heard what I have done from the beginning? from the days of old I have formed it, and now I have brought it to effect: that fenced cities of fighting men should be turned to heaps of ruins:
19:25. But have you not heard what I have done from the beginning? From the days of antiquity, I have formed it, and now I have brought it to be. And fortified cities of fighting men will become piles of ruins.
19:25. Hast thou not heard long ago [how] I have done it, [and] of ancient times that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste fenced cities [into] ruinous heaps.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:25: Hast thou not heard - Here Jehovah speaks, and shows this boasting king that what he had done was done by the Divine appointment, and that of his own counsel and might he could have done nothing. It was because God had appointed them to this civil destruction that he had overcome them; and it was not through his might; for God had made their inhabitants of small power, so that he only got the victory over men whom God had confounded, dismayed, and enervated, Kg2 19:26.
4 Kings (2 Kings) 19:28
Albert Barnes: Notes on the Bible - 1834
19:25: Hast thou not heard long ago ... - Rather, "Hast thou not heard, that from long ago I did this, from ancient times I fashioned it? etc." The former part of the verse refers to the secret divine decrees, whereby the affairs of this world are determined and ordered from the very beginning of things. Sennacherib's boasting, however, proved that he did not know this, that he did not recognize himself simply as God's instrument - "the rod of His anger" Isa 10:5 - but regarded his victories as gained by his own "strength and wisdom" Isa 10:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:25: Hast thou not: etc. or, Hast thou not heard how I have made it long ago, and formed it of ancient times? Should I now bring it to be laid waste, and fenced cities to be ruinous heaps? I have done it. Psa 33:11, Psa 76:10; Isa 10:5, Isa 10:6, Isa 10:15, Isa 37:26, Isa 37:27, Isa 45:7, Isa 46:10, Isa 46:11, Isa 54:16; Act 4:27, Act 4:28
Geneva 1599
Hast thou not heard long ago [how] I have done it, [and] of ancient times that I have formed it? (q) now have I brought it to pass, that thou shouldest be to lay waste fenced cities [into] ruinous heaps.
(q) He declares that as he is the author and beginning of his Church, he will never allow it to be completely destroyed, as other cities and kingdoms.
John Wesley
Hast thou not, &c. - Hast thou not long since learned, that which some of thy philosophers could teach thee; that there is a supreme and powerful God, by whose decree and providence all these wars and calamities were sent, and ordered; whose mere instrument thou art, so that thou hast no cause for these vain boastings? This work is mine, not thine. I have, &c. - I have so disposed of things by my providence, that thou shouldest be a great and victorious prince, and that thou shouldest be so successful as thou hast hitherto been, first against the kingdom of Israel, and now against Judah.
19:2619:26: բնակե՛ալք ՚ի նոսա տկարացան ձեռամբ եւ զարհուրեցան, եւ ամաչեցին, եւ եղեն իբրեւ զխոտ վայրի, եւ իբրեւ զդալարի բանջարոյ եւ զդալարի տանեաց. եւ կոխա՛ն առաջի հասելոց։
26 այնտեղ բնակուող մարդիկ տկարանան ու զարհուրեն, ամաչեն ու դառնան նման վայրի խոտի, դալար բանջարի, տանիքին բուսած խոտի եւ լինեն ամէն հասնողի ոտքի կոխան:
26 Ուստի անոնց բնակիչներուն ձեռքը կարճ ըլլալուն համար Զարհուրեցան ու ամչցան. Անոնք դաշտի խոտի պէս Եւ կանանչ բանջարի պէս, Տանիքի խոտի պէս Եւ դեռ չհասած ու խորշակէն զարնուած հունձքի պէս եղան։
բնակեալք ի նոսա տկարացան ձեռամբ եւ զարհուրեցան, եւ ամաչեցին եւ եղեն իբրեւ զխոտ վայրի, եւ իբրեւ զդալարի բանջարոյ եւ զդալարի տանեաց, [295]եւ կոխան առաջի հասելոցն:

19:26: բնակե՛ալք ՚ի նոսա տկարացան ձեռամբ եւ զարհուրեցան, եւ ամաչեցին, եւ եղեն իբրեւ զխոտ վայրի, եւ իբրեւ զդալարի բանջարոյ եւ զդալարի տանեաց. եւ կոխա՛ն առաջի հասելոց։
26 այնտեղ բնակուող մարդիկ տկարանան ու զարհուրեն, ամաչեն ու դառնան նման վայրի խոտի, դալար բանջարի, տանիքին բուսած խոտի եւ լինեն ամէն հասնողի ոտքի կոխան:
26 Ուստի անոնց բնակիչներուն ձեռքը կարճ ըլլալուն համար Զարհուրեցան ու ամչցան. Անոնք դաշտի խոտի պէս Եւ կանանչ բանջարի պէս, Տանիքի խոտի պէս Եւ դեռ չհասած ու խորշակէն զարնուած հունձքի պէս եղան։
zohrab-1805▾ eastern-1994▾ western am▾
19:2619:26 И жители их сделались маломощны, трепещут и остаются в стыде. Они стали {как} трава на поле и нежная зелень, {как} порост на кровлях и опаленный хлеб, прежде нежели выколосился.
19:26 καὶ και and; even οἱ ο the ἐνοικοῦντες ενοικεω dwell in; inhabit ἐν εν in αὐταῖς αυτος he; him ἠσθένησαν ασθενεω infirm; ail τῇ ο the χειρί χειρ hand ἔπτηξαν πτησσω and; even κατῃσχύνθησαν καταισχυνω shame; put to shame ἐγένοντο γινομαι happen; become χόρτος χορτος grass; plant ἀγροῦ αγρος field ἢ η or; than χλωρὰ χλωρος green βοτάνη βοτανη pasturage; pasture χλόη χλοη.1 housetop καὶ και and; even πάτημα πατημα before; contrary ἑστηκότος ιστημι stand; establish
19:26 וְ wᵊ וְ and יֹֽשְׁבֵיהֶן֙ yˈōšᵊvêhen ישׁב sit קִצְרֵי־ qiṣrê- קָצֵר short יָ֔ד yˈāḏ יָד hand חַ֖תּוּ ḥˌattû חתת be terrified וַ wa וְ and יֵּבֹ֑שׁוּ yyēvˈōšû בושׁ be ashamed הָי֞וּ hāyˈû היה be עֵ֤שֶׂב ʕˈēśev עֵשֶׂב herb שָׂדֶה֙ śāḏˌeh שָׂדֶה open field וִ֣ wˈi וְ and ירַק yrˌaq יָרָק greens דֶּ֔שֶׁא dˈeše דֶּשֶׁא young grass חֲצִ֣יר ḥᵃṣˈîr חָצִיר grass גַּגֹּ֔ות gaggˈôṯ גָּג roof וּ û וְ and שְׁדֵפָ֖ה šᵊḏēfˌā שְׁדֵפָה scorching לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face קָמָֽה׃ qāmˈā קָמָה standing grain
19:26. et qui sedent in eis humiles manu contremuerunt et confusi sunt facti sunt quasi faenum agri et virens herba tectorum quae arefacta est antequam veniret ad maturitatemAnd the inhabitants of them were weak of hand, they trembled and were confounded, they became like the grass of the field, and the green herb on the tops of houses, which withered before it came to maturity.
26. Therefore their inhabitants were of small power, they were dismayed and confounded; they were as the grass of the field, and as the green herb, as the grass on the housetops, and as corn blasted before it be grown up.
19:26. And whoever may settle in these, they have trembled, with a weak hand, and they have been confounded. They have become like the hay of the field, and like weeds sprouting on the rooftops, which dry up before they reached maturity.
19:26. Therefore their inhabitants were of small power, they were dismayed and confounded; they were [as] the grass of the field, and [as] the green herb, [as] the grass on the housetops, and [as corn] blasted before it be grown up.
Therefore their inhabitants were of small power, they were dismayed and confounded; they were [as] the grass of the field, and [as] the green herb, [as] the grass on the housetops, and [as corn] blasted before it be grown up:

19:26 И жители их сделались маломощны, трепещут и остаются в стыде. Они стали {как} трава на поле и нежная зелень, {как} порост на кровлях и опаленный хлеб, прежде нежели выколосился.
19:26
καὶ και and; even
οἱ ο the
ἐνοικοῦντες ενοικεω dwell in; inhabit
ἐν εν in
αὐταῖς αυτος he; him
ἠσθένησαν ασθενεω infirm; ail
τῇ ο the
χειρί χειρ hand
ἔπτηξαν πτησσω and; even
κατῃσχύνθησαν καταισχυνω shame; put to shame
ἐγένοντο γινομαι happen; become
χόρτος χορτος grass; plant
ἀγροῦ αγρος field
η or; than
χλωρὰ χλωρος green
βοτάνη βοτανη pasturage; pasture
χλόη χλοη.1 housetop
καὶ και and; even
πάτημα πατημα before; contrary
ἑστηκότος ιστημι stand; establish
19:26
וְ wᵊ וְ and
יֹֽשְׁבֵיהֶן֙ yˈōšᵊvêhen ישׁב sit
קִצְרֵי־ qiṣrê- קָצֵר short
יָ֔ד yˈāḏ יָד hand
חַ֖תּוּ ḥˌattû חתת be terrified
וַ wa וְ and
יֵּבֹ֑שׁוּ yyēvˈōšû בושׁ be ashamed
הָי֞וּ hāyˈû היה be
עֵ֤שֶׂב ʕˈēśev עֵשֶׂב herb
שָׂדֶה֙ śāḏˌeh שָׂדֶה open field
וִ֣ wˈi וְ and
ירַק yrˌaq יָרָק greens
דֶּ֔שֶׁא dˈeše דֶּשֶׁא young grass
חֲצִ֣יר ḥᵃṣˈîr חָצִיר grass
גַּגֹּ֔ות gaggˈôṯ גָּג roof
וּ û וְ and
שְׁדֵפָ֖ה šᵊḏēfˌā שְׁדֵפָה scorching
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
קָמָֽה׃ qāmˈā קָמָה standing grain
19:26. et qui sedent in eis humiles manu contremuerunt et confusi sunt facti sunt quasi faenum agri et virens herba tectorum quae arefacta est antequam veniret ad maturitatem
And the inhabitants of them were weak of hand, they trembled and were confounded, they became like the grass of the field, and the green herb on the tops of houses, which withered before it came to maturity.
19:26. And whoever may settle in these, they have trembled, with a weak hand, and they have been confounded. They have become like the hay of the field, and like weeds sprouting on the rooftops, which dry up before they reached maturity.
19:26. Therefore their inhabitants were of small power, they were dismayed and confounded; they were [as] the grass of the field, and [as] the green herb, [as] the grass on the housetops, and [as corn] blasted before it be grown up.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
19:26: The weakness of the nations exposed to the Assyrian attacks was as much owing to the divine decrees as was the strength of the Assyrians themselves.
The grass on the house tops - Compare the marginal reference. The vegetation on the flat roofs of Oriental houses is the first to spring up and the first to fade away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:26: of small power: Heb. short of hand, Num 11:23, Num 14:9; Psa 48:4-7, Psa 127:1; Jer 37:10, Jer 50:36, Jer 50:37, Jer 51:30, Jer 51:32
they were: Psa 92:7, Psa 102:11; Isa 40:6-8; Jam 1:10, Jam 1:11; Pe1 1:24
the grass: Psa 129:6-8
Geneva 1599
Therefore their (r) inhabitants were of small power, they were dismayed and confounded; they were [as] the grass of the field, and [as] the green herb, [as] the grass on the housetops, and [as corn] blasted before it be grown up.
(r) Thus he describes the wicked, who flourish for a time, and later fade and decay like flowers.
John Wesley
Therefore - Because I had armed thee with my commission and strength, and taken away their spirit and courage.
19:2719:27: Արդ՝ զնիստ քո, եւ զել եւ զմուտ քո գիտեմ, եւ զսրտմտութիւն քո[4004]. [4004] Ոմանք. Արդ զնստել քո եւ զել։
27 Ես գիտեմ, թէ դու երբ ես նստում, երբ ես վեր կենում, երբ ես մտնում ու ելնում.
27 Բայց ես քու բնակութիւնդ, ելլելդ ու մտնելդ Եւ ինծի դէմ ունեցած սրտմտութիւնդ գիտեմ։
Արդ զնիստ քո եւ զել եւ զմուտ քո գիտեմ, եւ զսրտմտութիւն [296]քո:

19:27: Արդ՝ զնիստ քո, եւ զել եւ զմուտ քո գիտեմ, եւ զսրտմտութիւն քո[4004].
[4004] Ոմանք. Արդ զնստել քո եւ զել։
27 Ես գիտեմ, թէ դու երբ ես նստում, երբ ես վեր կենում, երբ ես մտնում ու ելնում.
27 Բայց ես քու բնակութիւնդ, ելլելդ ու մտնելդ Եւ ինծի դէմ ունեցած սրտմտութիւնդ գիտեմ։
zohrab-1805▾ eastern-1994▾ western am▾
19:2719:27 Сядешь ли ты, выйдешь ли, войдешь ли, Я все знаю; {знаю} и дерзость твою против Меня.
19:27 καὶ και and; even τὴν ο the καθέδραν καθεδρα seat σου σου of you; your καὶ και and; even τὴν ο the ἔξοδόν εξοδος exodus σου σου of you; your καὶ και and; even τὴν ο the εἴσοδόν εισοδος inroad; entrance σου σου of you; your ἔγνων γινωσκω know καὶ και and; even τὸν ο the θυμόν θυμος provocation; temper σου σου of you; your ἐπ᾿ επι in; on ἐμέ εμε me
19:27 וְ wᵊ וְ and שִׁבְתְּךָ֛ šivtᵊḵˈā ישׁב sit וְ wᵊ וְ and צֵאתְךָ֥ ṣēṯᵊḵˌā יצא go out וּ û וְ and בֹאֲךָ֖ vōʔᵃḵˌā בוא come יָדָ֑עְתִּי yāḏˈāʕᵊttî ידע know וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] הִֽתְרַגֶּזְךָ֥ hˈiṯraggezᵊḵˌā רגז quake אֵלָֽי׃ ʔēlˈāy אֶל to
19:27. habitaculum tuum et egressum tuum et viam tuam ego praescivi et furorem tuum contra meThy dwelling, and thy going out, and thy coming in, and thy way I knew before, and thy rage against me.
27. But I know thy sitting down, and thy going out, and thy coming in, and thy raging against me.
19:27. Your habitation, and your exit, and your entrance, and your way, I knew beforehand, along with your fury against me.
19:27. But I know thy abode, and thy going out, and thy coming in, and thy rage against me.
But I know thy abode, and thy going out, and thy coming in, and thy rage against me:

19:27 Сядешь ли ты, выйдешь ли, войдешь ли, Я все знаю; {знаю} и дерзость твою против Меня.
19:27
καὶ και and; even
τὴν ο the
καθέδραν καθεδρα seat
σου σου of you; your
καὶ και and; even
τὴν ο the
ἔξοδόν εξοδος exodus
σου σου of you; your
καὶ και and; even
τὴν ο the
εἴσοδόν εισοδος inroad; entrance
σου σου of you; your
ἔγνων γινωσκω know
καὶ και and; even
τὸν ο the
θυμόν θυμος provocation; temper
σου σου of you; your
ἐπ᾿ επι in; on
ἐμέ εμε me
19:27
וְ wᵊ וְ and
שִׁבְתְּךָ֛ šivtᵊḵˈā ישׁב sit
וְ wᵊ וְ and
צֵאתְךָ֥ ṣēṯᵊḵˌā יצא go out
וּ û וְ and
בֹאֲךָ֖ vōʔᵃḵˌā בוא come
יָדָ֑עְתִּי yāḏˈāʕᵊttî ידע know
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
הִֽתְרַגֶּזְךָ֥ hˈiṯraggezᵊḵˌā רגז quake
אֵלָֽי׃ ʔēlˈāy אֶל to
19:27. habitaculum tuum et egressum tuum et viam tuam ego praescivi et furorem tuum contra me
Thy dwelling, and thy going out, and thy coming in, and thy way I knew before, and thy rage against me.
19:27. Your habitation, and your exit, and your entrance, and your way, I knew beforehand, along with your fury against me.
19:27. But I know thy abode, and thy going out, and thy coming in, and thy rage against me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
19:27: See Kg1 3:7 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:27: I know: Psa 139:1-11; Jer 23:23, Jer 23:24
abode: or, sitting
thy going out: Deu 28:6, Deu 28:19; Psa 121:8; Isa 37:28, Isa 37:29
John Wesley
I know - Though thou dost not know me, yet I throughly know thee, and all thy designs and actions, all thy secret contrivances in the place of thy abode, in thy own kingdom and court; and the execution of thy designs abroad, what thou intendest in thy going out, and with what farther thoughts thou comest in, or returnest to thy own land.
19:2819:28: ՚ի բարկանալ քո ինձ, եւ խայտալդ քո ե՛լ յականջս իմ. եւ արկի՛ց կարթ ՚ի քիթս քո, եւ դանդանաւա՛նդ ՚ի կզակս քո, եւ դարձուցից զքեզ ընդ նո՛յն ճանապարհ ընդ որ եկիր[4005]։ [4005] ՚Ի լուս՛՛. ՚ի վերայ՝ կարթ. նշանակի. շրաւշակ։ Յօրինակին. Եւ դադանաւանդ։ Այլք. Ընդ ճանապարհ ընդ որ։
28 Գիտեմ նաեւ քո զայրոյթն իմ դէմ: Քո խռովքը հասել է ականջիս: Ես կարթ կը գցեմ քո քթին, սանձ կը դնեմ քո բերանին, քեզ յետ կ’ուղարկեմ այն ճանապարհով, որով եկել ես:
28 Որովհետեւ ինծի դէմ ունեցած սրտմտութիւնդ Ու քու ամբարտաւանութիւնդ իմ ականջներուս հասան։Ես ալ իմ կարթս քու քիթդ Եւ իմ սանձս քու բերանդ պիտի դնեմ Ու քու եկած ճամբայէդ քեզ ետ պիտի դարձնեմ։
ի բարկանալ քո ինձ, եւ խայտալդ քո ել յականջս իմ. եւ արկից կարթ ի քիթս քո, եւ դանդանաւանդ ի կզակս քո, եւ դարձուցից զքեզ ընդ ճանապարհ ընդ որ եկիր:

19:28: ՚ի բարկանալ քո ինձ, եւ խայտալդ քո ե՛լ յականջս իմ. եւ արկի՛ց կարթ ՚ի քիթս քո, եւ դանդանաւա՛նդ ՚ի կզակս քո, եւ դարձուցից զքեզ ընդ նո՛յն ճանապարհ ընդ որ եկիր[4005]։
[4005] ՚Ի լուս՛՛. ՚ի վերայ՝ կարթ. նշանակի. շրաւշակ։ Յօրինակին. Եւ դադանաւանդ։ Այլք. Ընդ ճանապարհ ընդ որ։
28 Գիտեմ նաեւ քո զայրոյթն իմ դէմ: Քո խռովքը հասել է ականջիս: Ես կարթ կը գցեմ քո քթին, սանձ կը դնեմ քո բերանին, քեզ յետ կ’ուղարկեմ այն ճանապարհով, որով եկել ես:
28 Որովհետեւ ինծի դէմ ունեցած սրտմտութիւնդ Ու քու ամբարտաւանութիւնդ իմ ականջներուս հասան։
Ես ալ իմ կարթս քու քիթդ Եւ իմ սանձս քու բերանդ պիտի դնեմ Ու քու եկած ճամբայէդ քեզ ետ պիտի դարձնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
19:2819:28 За твою дерзость против Меня и {за то, что} надмение твое дошло до ушей Моих, Я вложу кольцо Мое в ноздри твои и удила Мои в рот твой, и возвращу тебя назад тою же дорогою, которою пришел ты.
19:28 διὰ δια through; because of τὸ ο the ὀργισθῆναί οργιζω impassioned; anger σε σε.1 you ἐπ᾿ επι in; on ἐμὲ εμε me καὶ και and; even τὸ ο the στρῆνός στρηνος wantonness σου σου of you; your ἀνέβη αναβαινω step up; ascend ἐν εν in τοῖς ο the ὠσίν ους ear μου μου of me; mine καὶ και and; even θήσω τιθημι put; make τὰ ο the ἄγκιστρά αγκιστρον hook μου μου of me; mine ἐν εν in τοῖς ο the μυκτῆρσίν μυκτηρ of you; your καὶ και and; even χαλινὸν χαλινος bridle ἐν εν in τοῖς ο the χείλεσίν χειλος lip; shore σου σου of you; your καὶ και and; even ἀποστρέψω αποστρεφω turn away; alienate σε σε.1 you ἐν εν in τῇ ο the ὁδῷ οδος way; journey ᾗ ος who; what ἦλθες ερχομαι come; go ἐν εν in αὐτῇ αυτος he; him
19:28 יַ֚עַן ˈyaʕan יַעַן motive הִתְרַגֶּזְךָ֣ hiṯraggezᵊḵˈā רגז quake אֵלַ֔י ʔēlˈay אֶל to וְ wᵊ וְ and שַׁאֲנַנְךָ֖ šaʔᵃnanᵊḵˌā שַׁאֲנָן at ease עָלָ֣ה ʕālˈā עלה ascend בְ vᵊ בְּ in אָזְנָ֑י ʔoznˈāy אֹזֶן ear וְ wᵊ וְ and שַׂמְתִּ֨י śamtˌî שׂים put חַחִ֜י ḥaḥˈî חָח thorn בְּ bᵊ בְּ in אַפֶּ֗ךָ ʔappˈeḵā אַף nose וּ û וְ and מִתְגִּי֙ miṯgˌî מֶתֶג bridle בִּ bi בְּ in שְׂפָתֶ֔יךָ śᵊfāṯˈeʸḵā שָׂפָה lip וַ wa וְ and הֲשִׁ֣בֹתִ֔יךָ hᵃšˈivōṯˈîḵā שׁוב return בַּ ba בְּ in † הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֥אתָ bˌāṯā בוא come בָּֽהּ׃ bˈāh בְּ in
19:28. insanisti in me et superbia tua ascendit in aures meas ponam itaque circulum in naribus tuis et camum in labris tuis et reducam te in viam per quam venistiThou hast been mad against me, and thy pride hath come up to my ears: therefore I will put a ring in thy nose, and a bit between thy lips, and I will turn thee back by the way by which thou camest.
28. Because of thy raging against me, and for that thine arrogancy is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.
19:28. You have been maddened against me, and your arrogance has ascended to my ears. And so, I will place a ring in your nose, and a bit between your lips. And I will lead you back along the way by which you came.
19:28. Because thy rage against me and thy tumult is come up into mine ears, therefore I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.
Because thy rage against me and thy tumult is come up into mine ears, therefore I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest:

19:28 За твою дерзость против Меня и {за то, что} надмение твое дошло до ушей Моих, Я вложу кольцо Мое в ноздри твои и удила Мои в рот твой, и возвращу тебя назад тою же дорогою, которою пришел ты.
19:28
διὰ δια through; because of
τὸ ο the
ὀργισθῆναί οργιζω impassioned; anger
σε σε.1 you
ἐπ᾿ επι in; on
ἐμὲ εμε me
καὶ και and; even
τὸ ο the
στρῆνός στρηνος wantonness
σου σου of you; your
ἀνέβη αναβαινω step up; ascend
ἐν εν in
τοῖς ο the
ὠσίν ους ear
μου μου of me; mine
καὶ και and; even
θήσω τιθημι put; make
τὰ ο the
ἄγκιστρά αγκιστρον hook
μου μου of me; mine
ἐν εν in
τοῖς ο the
μυκτῆρσίν μυκτηρ of you; your
καὶ και and; even
χαλινὸν χαλινος bridle
ἐν εν in
τοῖς ο the
χείλεσίν χειλος lip; shore
σου σου of you; your
καὶ και and; even
ἀποστρέψω αποστρεφω turn away; alienate
σε σε.1 you
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
ος who; what
ἦλθες ερχομαι come; go
ἐν εν in
αὐτῇ αυτος he; him
19:28
יַ֚עַן ˈyaʕan יַעַן motive
הִתְרַגֶּזְךָ֣ hiṯraggezᵊḵˈā רגז quake
אֵלַ֔י ʔēlˈay אֶל to
וְ wᵊ וְ and
שַׁאֲנַנְךָ֖ šaʔᵃnanᵊḵˌā שַׁאֲנָן at ease
עָלָ֣ה ʕālˈā עלה ascend
בְ vᵊ בְּ in
אָזְנָ֑י ʔoznˈāy אֹזֶן ear
וְ wᵊ וְ and
שַׂמְתִּ֨י śamtˌî שׂים put
חַחִ֜י ḥaḥˈî חָח thorn
בְּ bᵊ בְּ in
אַפֶּ֗ךָ ʔappˈeḵā אַף nose
וּ û וְ and
מִתְגִּי֙ miṯgˌî מֶתֶג bridle
בִּ bi בְּ in
שְׂפָתֶ֔יךָ śᵊfāṯˈeʸḵā שָׂפָה lip
וַ wa וְ and
הֲשִׁ֣בֹתִ֔יךָ hᵃšˈivōṯˈîḵā שׁוב return
בַּ ba בְּ in
הַ the
דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֥אתָ bˌāṯā בוא come
בָּֽהּ׃ bˈāh בְּ in
19:28. insanisti in me et superbia tua ascendit in aures meas ponam itaque circulum in naribus tuis et camum in labris tuis et reducam te in viam per quam venisti
Thou hast been mad against me, and thy pride hath come up to my ears: therefore I will put a ring in thy nose, and a bit between thy lips, and I will turn thee back by the way by which thou camest.
19:28. You have been maddened against me, and your arrogance has ascended to my ears. And so, I will place a ring in your nose, and a bit between your lips. And I will lead you back along the way by which you came.
19:28. Because thy rage against me and thy tumult is come up into mine ears, therefore I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:28: I will put my hook in thy nose - This seems to be an allusion to the method of guiding a buffalo; he has a sort of ring put into his nose, to which a cord or bridle is attached, by which he can be turned to the right, or to the left, or round about, according to the pleasure of his driver.
4 Kings (2 Kings) 19:29
Albert Barnes: Notes on the Bible - 1834
19:28: Thy tumult - Rather, "thy arrogance."
I will put my hook in nose - Rather, "my ring." The sculptures show that the kings of Babylon and Assyria were in the habit of actually passing a ring through the flesh of their more distinguished prisoners, of attaching a thong or a rope to it, and of thus leading them about as with a "bridle." In Assyria the ring was, at least ordinarily, passed through the lower lip; while in Babylonia it appears to have been inserted into the membrane of the nose. Thus Sennacherib would be here threatened with a punishment which he was perhaps in the habit of inflicting.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:28: thy rage: Psa 2:1-5, Psa 7:6, Psa 10:13, Psa 10:14, Psa 46:6, Psa 93:3, Psa 93:4; Luk 6:11; Joh 15:18, Joh 15:23, Joh 15:24; Act 7:51
thy tumult: Psa 65:7, Psa 74:4, Psa 74:23, Psa 83:2
I will put: This alludes to the method by which the common people manage their beasts in the East, especially the dromedaries, which are governed by a bridle fastened to a ring, which runs through the nostril of the beast. Job 41:2; Psa 32:9; Eze 29:4, Eze 38:4; Amo 4:2
by the way: Kg2 19:33, Kg2 19:36, Kg2 19:37
Geneva 1599
Because thy rage against me and thy tumult is come up into mine ears, therefore I will put my (s) hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.
(s) I will bridle your rage, and turn you to and fro as it pleases me.
John Wesley
My hook, &c. - What a comfort is it, that God has a hook in the nose and a bridle in the jaws of all his and our enemies?
19:2919:29: Եւ քեզ ա՛յս նշանակ լիցի. կերիցես ա՛յս ամ զինքնեակս, եւ յամին երկրորդի զինքնեկաց ինքնեակս. եւ յամին երրորդի՝ սերմանք եւ հունձք եւ տունկք այգեաց. եւ կերիջի՛ք զպտուղ նոցա[4006], [4006] Ոսկան. Կերիցես յայս ամ զինքնեկս։
29 Ահա թէ ինչը քեզ համար նշան կը լինի, Եզեկիա՛. այս տարի կ’ուտես ինքնաբոյս ցորենը, երկրորդ տարին նոյնպէս՝ ինքնաբոյս ցորենը, երրորդ տարին՝ ձեր ցանածը, հնձածն ու այգիների բերքը, դրանց արդիւնքները կ’ուտէք:
29 Եւ ասիկա քեզի նշան ըլլայ. Այս տարի ինքնիրմէ բուսածը Ու երկրորդ տարին ինկած հատերէն բուսածը պիտի ուտէք, Իսկ երրորդ տարին ցանեցէք ու հնձեցէք Եւ այգիներ տնկեցէք ու անոնց պտուղը կերէք։
Եւ քեզ այս նշանակ լիցի. կերիցես այս ամ զինքնեակս, եւ յամին երկրորդի զինքնեկաց ինքնեակս. եւ յամին երրորդի` [297]սերմանք եւ հունձք եւ տունկք այգեաց``, եւ կերիջիք զպտուղ նոցա:

19:29: Եւ քեզ ա՛յս նշանակ լիցի. կերիցես ա՛յս ամ զինքնեակս, եւ յամին երկրորդի զինքնեկաց ինքնեակս. եւ յամին երրորդի՝ սերմանք եւ հունձք եւ տունկք այգեաց. եւ կերիջի՛ք զպտուղ նոցա[4006],
[4006] Ոսկան. Կերիցես յայս ամ զինքնեկս։
29 Ահա թէ ինչը քեզ համար նշան կը լինի, Եզեկիա՛. այս տարի կ’ուտես ինքնաբոյս ցորենը, երկրորդ տարին նոյնպէս՝ ինքնաբոյս ցորենը, երրորդ տարին՝ ձեր ցանածը, հնձածն ու այգիների բերքը, դրանց արդիւնքները կ’ուտէք:
29 Եւ ասիկա քեզի նշան ըլլայ. Այս տարի ինքնիրմէ բուսածը Ու երկրորդ տարին ինկած հատերէն բուսածը պիտի ուտէք, Իսկ երրորդ տարին ցանեցէք ու հնձեցէք Եւ այգիներ տնկեցէք ու անոնց պտուղը կերէք։
zohrab-1805▾ eastern-1994▾ western am▾
19:2919:29 И вот тебе, [Езекия,] знамение: ешьте в этот год выросшее от упавшего зерна, и в другой год~--- самородное, а на третий год сейте и жните, и садите виноградные сады и ешьте плоды их.
19:29 καὶ και and; even τοῦτό ουτος this; he σοι σοι you τὸ ο the σημεῖον σημειον sign φάγῃ φαγω swallow; eat τοῦτον ουτος this; he τὸν ο the ἐνιαυτὸν ενιαυτος cycle; period αὐτόματα αυτοματος automatically καὶ και and; even τῷ ο the ἔτει ετος year τῷ ο the δευτέρῳ δευτερος second τὰ ο the ἀνατέλλοντα ανατελλω spring up; rise καὶ και and; even ἔτι ετι yet; still τρίτῳ τριτος third σπορὰ σπορα sowing καὶ και and; even ἄμητος αμητος and; even φυτεία φυτεια planting ἀμπελώνων αμπελων vineyard καὶ και and; even φάγεσθε εσθιω eat; consume τὸν ο the καρπὸν καρπος.1 fruit αὐτῶν αυτος he; him
19:29 וְ wᵊ וְ and זֶה־ zeh- זֶה this לְּךָ֣ llᵊḵˈā לְ to הָ hā הַ the אֹ֔ות ʔˈôṯ אֹות sign אָכֹ֤ול ʔāḵˈôl אכל eat הַ ha הַ the שָּׁנָה֙ ššānˌā שָׁנָה year סָפִ֔יחַ sāfˈîₐḥ סָפִיחַ growth וּ û וְ and בַ va בְּ in † הַ the שָּׁנָ֥ה ššānˌā שָׁנָה year הַ ha הַ the שֵּׁנִ֖ית ššēnˌîṯ שֵׁנִי second סָחִ֑ישׁ sāḥˈîš סָחִישׁ shoot וּ û וְ and בַ va בְּ in † הַ the שָּׁנָ֣ה ššānˈā שָׁנָה year הַ ha הַ the שְּׁלִישִׁ֗ית ššᵊlîšˈîṯ שְׁלִישִׁי third זִרְע֧וּ zirʕˈû זרע sow וְ wᵊ וְ and קִצְר֛וּ qiṣrˈû קצר harvest וְ wᵊ וְ and נִטְע֥וּ niṭʕˌû נטע plant כְרָמִ֖ים ḵᵊrāmˌîm כֶּרֶם vineyard וְ wᵊ וְ and אִכְל֥וּ ʔiḵlˌû אכל eat פִרְיָֽם׃ firyˈām פְּרִי fruit
19:29. tibi autem Ezechia hoc erit signum comede hoc anno quod reppereris in secundo autem anno quae sponte nascuntur porro in anno tertio seminate et metite plantate vineas et comedite fructum earumAnd to thee, O Ezechias, this shall be a sign: Eat this year what thou shalt find: and in the second year, such things as spring of themselves: but in the third year sow and reap: plant vineyards, and eat the fruit of them.
29. And this shall be the sign unto thee: ye shall eat this year that which groweth of itself, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof.
19:29. But as for you, Hezekiah, this shall be a sign: Eat this year whatever you will find, and in the second year, whatever may spring up of itself. But in the third year, sow and reap; plant vineyards, and eat from their fruit.
19:29. And this [shall be] a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.
And this [shall be] a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof:

19:29 И вот тебе, [Езекия,] знамение: ешьте в этот год выросшее от упавшего зерна, и в другой год~--- самородное, а на третий год сейте и жните, и садите виноградные сады и ешьте плоды их.
19:29
καὶ και and; even
τοῦτό ουτος this; he
σοι σοι you
τὸ ο the
σημεῖον σημειον sign
φάγῃ φαγω swallow; eat
τοῦτον ουτος this; he
τὸν ο the
ἐνιαυτὸν ενιαυτος cycle; period
αὐτόματα αυτοματος automatically
καὶ και and; even
τῷ ο the
ἔτει ετος year
τῷ ο the
δευτέρῳ δευτερος second
τὰ ο the
ἀνατέλλοντα ανατελλω spring up; rise
καὶ και and; even
ἔτι ετι yet; still
τρίτῳ τριτος third
σπορὰ σπορα sowing
καὶ και and; even
ἄμητος αμητος and; even
φυτεία φυτεια planting
ἀμπελώνων αμπελων vineyard
καὶ και and; even
φάγεσθε εσθιω eat; consume
τὸν ο the
καρπὸν καρπος.1 fruit
αὐτῶν αυτος he; him
19:29
וְ wᵊ וְ and
זֶה־ zeh- זֶה this
לְּךָ֣ llᵊḵˈā לְ to
הָ הַ the
אֹ֔ות ʔˈôṯ אֹות sign
אָכֹ֤ול ʔāḵˈôl אכל eat
הַ ha הַ the
שָּׁנָה֙ ššānˌā שָׁנָה year
סָפִ֔יחַ sāfˈîₐḥ סָפִיחַ growth
וּ û וְ and
בַ va בְּ in
הַ the
שָּׁנָ֥ה ššānˌā שָׁנָה year
הַ ha הַ the
שֵּׁנִ֖ית ššēnˌîṯ שֵׁנִי second
סָחִ֑ישׁ sāḥˈîš סָחִישׁ shoot
וּ û וְ and
בַ va בְּ in
הַ the
שָּׁנָ֣ה ššānˈā שָׁנָה year
הַ ha הַ the
שְּׁלִישִׁ֗ית ššᵊlîšˈîṯ שְׁלִישִׁי third
זִרְע֧וּ zirʕˈû זרע sow
וְ wᵊ וְ and
קִצְר֛וּ qiṣrˈû קצר harvest
וְ wᵊ וְ and
נִטְע֥וּ niṭʕˌû נטע plant
כְרָמִ֖ים ḵᵊrāmˌîm כֶּרֶם vineyard
וְ wᵊ וְ and
אִכְל֥וּ ʔiḵlˌû אכל eat
פִרְיָֽם׃ firyˈām פְּרִי fruit
19:29. tibi autem Ezechia hoc erit signum comede hoc anno quod reppereris in secundo autem anno quae sponte nascuntur porro in anno tertio seminate et metite plantate vineas et comedite fructum earum
And to thee, O Ezechias, this shall be a sign: Eat this year what thou shalt find: and in the second year, such things as spring of themselves: but in the third year sow and reap: plant vineyards, and eat the fruit of them.
19:29. But as for you, Hezekiah, this shall be a sign: Eat this year whatever you will find, and in the second year, whatever may spring up of itself. But in the third year, sow and reap; plant vineyards, and eat from their fruit.
19:29. And this [shall be] a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:29: This shall be a sign unto thee - To Hezekiah; for to him this part of the address is made.
Ye shall eat this year - Sennacherib had ravaged the country, and seed-time was now over, yet God shows them that he would so bless the land, that what should grow of itself that year, would be quite sufficient to supply the inhabitants and prevent all famine; and though the second year was the sabbatical rest or jubilee for the land, in which it was unlawful to plough or sow; yet even then the land, by an especial blessing of God, should bring forth a sufficiency for its inhabitants; and in the third year they should sow and plant, etc. and have abundance, etc. Now this was to be a sign to Hezekiah, that his deliverance had not been effected by natural or casual means; for as without a miracle the ravaged and uncultivated land could not yield food for its inhabitants, so not without miraculous interference could the Assyrian army be cut off and Israel saved.
4 Kings (2 Kings) 19:30
Albert Barnes: Notes on the Bible - 1834
19:29: The prophet now once more addresses Hezekiah, and gives him a "sign," or token, whereby he and his may be assured that Sennacherib is indeed bridled, and will not trouble Judaea anymore. It was a sign of the continued freedom of the land from attack during the whole of the remainder of Sennacherib's reign - a space of 17 years.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:29: a sign: Kg2 19:21, Kg2 19:31-34, Kg2 20:8, Kg2 20:9; Exo 3:12; Sa1 2:34; Isa 7:11-14; Luk 2:12
Ye shall eat: Lev 25:4, Lev 25:5, Lev 25:20-22; Isa 37:30
Geneva 1599
And this [shall be] a (t) sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.
(t) God not only promised him the victory, but gives him a sign to confirm his faith.
John Wesley
A sign - Of the certain accomplishment of the promises here made: that God will not only preserve the city from his present fury, but also, bless his people with a durable prosperity, 4Kings 19:30-31. The third year - This was an excellent sign; especially, considering the waste and havock which the Assyrians had made in the land; and that the Jews had been forced to retire into their strong hold, and consequently to neglect their tilling, and sowing, and reaping; and yet this year they should have sufficient provision from those fruits of the earth which the Assyrians left; and the second year, which was the year of release, in which they might neither sow, nor reap, from such fruits as the earth brought forth of its own accord; and so in the third year. And eat - You shall not sow, and another reap, as lately you did; but you shall enjoy the fruit of your own labours.
19:3019:30: եւ յաւելցի՛ ապրեալ տանդ Յուդայ. մնացեալն արձակեսցէ արմա՛տս ՚ի խոնարհ եւ պտուղս ՚ի վեր։
30 Յուդայի երկրում կենդանի մնացածները բազմանալու են, ներքեւից արմատ են արձակելու, վերեւից պտուղ են տալու,
30 Յուդայի տունէն ազատուած մնացորդը Վարէն արմատ պիտի արձակէ Ու վերէն պտուղ պիտի տայ,
Եւ յաւելցի ապրեալ տանդ Յուդայ. մնացեալն արձակեսցէ արմատս ի խոնարհ եւ պտուղս ի վեր:

19:30: եւ յաւելցի՛ ապրեալ տանդ Յուդայ. մնացեալն արձակեսցէ արմա՛տս ՚ի խոնարհ եւ պտուղս ՚ի վեր։
30 Յուդայի երկրում կենդանի մնացածները բազմանալու են, ներքեւից արմատ են արձակելու, վերեւից պտուղ են տալու,
30 Յուդայի տունէն ազատուած մնացորդը Վարէն արմատ պիտի արձակէ Ու վերէն պտուղ պիտի տայ,
zohrab-1805▾ eastern-1994▾ western am▾
19:3019:30 И уцелевшее в доме Иудином, оставшееся пустит опять корень внизу и принесет плод вверху,
19:30 καὶ και and; even προσθήσει προστιθημι add; continue τὸ ο the διασεσῳσμένον διασωζω thoroughly save; bring safely through οἴκου οικος home; household Ιουδα ιουδα Iouda; Iutha τὸ ο the ὑπολειφθὲν υπολειπω leave below / behind ῥίζαν ριζα root κάτω κατω down; below καὶ και and; even ποιήσει ποιεω do; make καρπὸν καρπος.1 fruit ἄνω ανω.1 upward; above
19:30 וְ wᵊ וְ and יָ֨סְפָ֜ה yˌāsᵊfˈā יסף add פְּלֵיטַ֧ת pᵊlêṭˈaṯ פְּלֵיטָה escape בֵּית־ bêṯ- בַּיִת house יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah הַ ha הַ the נִּשְׁאָרָ֖ה nnišʔārˌā שׁאר remain שֹׁ֣רֶשׁ šˈōreš שֹׁרֶשׁ root לְ lᵊ לְ to מָ֑טָּה mˈāṭṭā מַטָּה low place וְ wᵊ וְ and עָשָׂ֥ה ʕāśˌā עשׂה make פְרִ֖י fᵊrˌî פְּרִי fruit לְ lᵊ לְ to מָֽעְלָה׃ mˈāʕᵊlā מַעַל top
19:30. et quodcumque reliquum fuerit de domo Iuda mittet radicem deorsum et faciet fructum sursumAnd whatsoever shall be left of the house of Juda, shall take root downward, and bear fruit upward.
30. And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward.
19:30. And whatever will have been left behind, from the house of Judah, shall send a root downward, and shall bear fruit upward.
19:30. And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward.
And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward:

19:30 И уцелевшее в доме Иудином, оставшееся пустит опять корень внизу и принесет плод вверху,
19:30
καὶ και and; even
προσθήσει προστιθημι add; continue
τὸ ο the
διασεσῳσμένον διασωζω thoroughly save; bring safely through
οἴκου οικος home; household
Ιουδα ιουδα Iouda; Iutha
τὸ ο the
ὑπολειφθὲν υπολειπω leave below / behind
ῥίζαν ριζα root
κάτω κατω down; below
καὶ και and; even
ποιήσει ποιεω do; make
καρπὸν καρπος.1 fruit
ἄνω ανω.1 upward; above
19:30
וְ wᵊ וְ and
יָ֨סְפָ֜ה yˌāsᵊfˈā יסף add
פְּלֵיטַ֧ת pᵊlêṭˈaṯ פְּלֵיטָה escape
בֵּית־ bêṯ- בַּיִת house
יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah
הַ ha הַ the
נִּשְׁאָרָ֖ה nnišʔārˌā שׁאר remain
שֹׁ֣רֶשׁ šˈōreš שֹׁרֶשׁ root
לְ lᵊ לְ to
מָ֑טָּה mˈāṭṭā מַטָּה low place
וְ wᵊ וְ and
עָשָׂ֥ה ʕāśˌā עשׂה make
פְרִ֖י fᵊrˌî פְּרִי fruit
לְ lᵊ לְ to
מָֽעְלָה׃ mˈāʕᵊlā מַעַל top
19:30. et quodcumque reliquum fuerit de domo Iuda mittet radicem deorsum et faciet fructum sursum
And whatsoever shall be left of the house of Juda, shall take root downward, and bear fruit upward.
19:30. And whatever will have been left behind, from the house of Judah, shall send a root downward, and shall bear fruit upward.
19:30. And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:30: The remnant - shall yet again take root - As your corn shall take root in the soil, and bring forth and abundantly multiply itself, so shall the Jewish people; the population shall be greatly increased, and the desolations occasioned by the sword soon be forgotten.
4 Kings (2 Kings) 19:31
Albert Barnes: Notes on the Bible - 1834
19:30: The remnant that is escaped - Terrible ravages seem to have been committed in the first attack (Kg2 18:13 note). And though the second invasion was comparatively harmless, yet it probably fell heavily on the cities of the west and the southwest. Thus the "escaped" were but "a remnant."
Bear fruit upward - The flourishing time of Josiah is the special fulfillment of this prophecy Kg2 23:15-20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:30: the remnant that: etc. Heb. the escaping of the house of Judah that remaineth, Kg2 19:4; Ch2 32:22, Ch2 32:23; Isa 1:9, Isa 10:20-22
shall yet again: Psa 80:9; Isa 27:6, Isa 37:31, Isa 37:32
Geneva 1599
And the remnant that is escaped of the house of Judah shall yet again take (u) root downward, and bear fruit upward.
(u) The Lord will multiply in great number that small remnant of Judah that escaped.
John Wesley
The remnant, &c. - They shall be well fixt and provided for themselves, and then do good to others.
19:3119:31: Զի յԵրուսաղեմէ՛ ելցէ մնացորդ, եւ ՚ի Սիոն լեռնէ ապրեալ. նախանձ Տեառն զօրութեանց արասցէ զայս[4007]։ [4007] Այլք. Եւ ՚ի Սիովնէ լեռնէ։
31 քանզի Երուսաղէմից են ելնելու կենդանի մնացածները, եւ Սիոն լեռից՝ փրկուածները: Զօրութիւնների Տիրոջ նախանձախնդրութիւնն է դա ի կատար ածելու:
31 Քանզի Երուսաղէմէն մնացորդ մը Ու Սիօն լեռնէն վերապրողներու խումբ մը պիտի ելլէ։Ասիկա զօրքերու Տէրոջը նախանձախնդրութիւնը պիտի ընէ։
Զի յԵրուսաղեմէ ելցէ մնացորդ, եւ ի Սիոնէ լեռնէ ապրեալ. նախանձ Տեառն զօրութեանց արասցէ զայս:

19:31: Զի յԵրուսաղեմէ՛ ելցէ մնացորդ, եւ ՚ի Սիոն լեռնէ ապրեալ. նախանձ Տեառն զօրութեանց արասցէ զայս[4007]։
[4007] Այլք. Եւ ՚ի Սիովնէ լեռնէ։
31 քանզի Երուսաղէմից են ելնելու կենդանի մնացածները, եւ Սիոն լեռից՝ փրկուածները: Զօրութիւնների Տիրոջ նախանձախնդրութիւնն է դա ի կատար ածելու:
31 Քանզի Երուսաղէմէն մնացորդ մը Ու Սիօն լեռնէն վերապրողներու խումբ մը պիտի ելլէ։
Ասիկա զօրքերու Տէրոջը նախանձախնդրութիւնը պիտի ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
19:3119:31 ибо из Иерусалима произойдет остаток, и спасенное от горы Сиона. Ревность Господа Саваофа сделает сие.
19:31 ὅτι οτι since; that ἐξ εκ from; out of Ιερουσαλημ ιερουσαλημ Jerusalem ἐξελεύσεται εξερχομαι come out; go out κατάλειμμα καταλειμμα leftover; remnant καὶ και and; even ἀνασῳζόμενος ανασωζω from; out of ὄρους ορος mountain; mount Σιων σιων Siōn; Sion ὁ ο the ζῆλος ζηλος zeal; jealousy κυρίου κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability ποιήσει ποιεω do; make τοῦτο ουτος this; he
19:31 כִּ֤י kˈî כִּי that מִ mi מִן from ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem תֵּצֵ֣א tēṣˈē יצא go out שְׁאֵרִ֔ית šᵊʔērˈîṯ שְׁאֵרִית rest וּ û וְ and פְלֵיטָ֖ה fᵊlêṭˌā פְּלֵיטָה escape מֵ mē מִן from הַ֣ר hˈar הַר mountain צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion קִנְאַ֛ת qinʔˈaṯ קִנְאָה jealousy יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָ֖אֹות† *ṣᵊvˌāʔôṯ צָבָא service תַּֽעֲשֶׂה־ tˈaʕᵃśeh- עשׂה make זֹּֽאת׃ ס zzˈōṯ . s זֹאת this
19:31. de Hierusalem quippe egredientur reliquiae et quod salvetur de monte Sion zelus Domini exercituum faciet hocFor out of Jerusalem shall go forth a remnant, and that which shall be saved out of mount Sion: the zeal of the Lord of hosts shall do this.
31. For out of Jerusalem shall go forth a remnant, and out of mount Zion they that shall escape: the zeal of the LORD shall perform this.
19:31. Indeed, a remnant shall go forth from Jerusalem, and what may be saved shall go forth from mount Zion. The zeal of the Lord of hosts shall accomplish this.
19:31. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD [of hosts] shall do this.
For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD [of hosts] shall do this:

19:31 ибо из Иерусалима произойдет остаток, и спасенное от горы Сиона. Ревность Господа Саваофа сделает сие.
19:31
ὅτι οτι since; that
ἐξ εκ from; out of
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐξελεύσεται εξερχομαι come out; go out
κατάλειμμα καταλειμμα leftover; remnant
καὶ και and; even
ἀνασῳζόμενος ανασωζω from; out of
ὄρους ορος mountain; mount
Σιων σιων Siōn; Sion
ο the
ζῆλος ζηλος zeal; jealousy
κυρίου κυριος lord; master
τῶν ο the
δυνάμεων δυναμις power; ability
ποιήσει ποιεω do; make
τοῦτο ουτος this; he
19:31
כִּ֤י kˈî כִּי that
מִ mi מִן from
ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem
תֵּצֵ֣א tēṣˈē יצא go out
שְׁאֵרִ֔ית šᵊʔērˈîṯ שְׁאֵרִית rest
וּ û וְ and
פְלֵיטָ֖ה fᵊlêṭˌā פְּלֵיטָה escape
מֵ מִן from
הַ֣ר hˈar הַר mountain
צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion
קִנְאַ֛ת qinʔˈaṯ קִנְאָה jealousy
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָ֖אֹות
*ṣᵊvˌāʔôṯ צָבָא service
תַּֽעֲשֶׂה־ tˈaʕᵃśeh- עשׂה make
זֹּֽאת׃ ס zzˈōṯ . s זֹאת this
19:31. de Hierusalem quippe egredientur reliquiae et quod salvetur de monte Sion zelus Domini exercituum faciet hoc
For out of Jerusalem shall go forth a remnant, and that which shall be saved out of mount Sion: the zeal of the Lord of hosts shall do this.
19:31. Indeed, a remnant shall go forth from Jerusalem, and what may be saved shall go forth from mount Zion. The zeal of the Lord of hosts shall accomplish this.
19:31. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD [of hosts] shall do this.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:31: Out of Jerusalem shall go forth a remnant - The Jews shall be so multiplied as not only to fill Jerusalem, but all the adjacent country.
And they that escape out of Mount Zion - Some think that this refers to the going forth of the apostles to the Gentile world, and converting the nations by the preaching of the Gospel.
4 Kings (2 Kings) 19:32
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:31: For: Kg2 19:4; Jer 44:14; Rom 9:27, Rom 11:5
they that escape: Heb. the escaping
the zeal: Isa 9:7, Isa 59:17, Isa 63:15; Eze 5:13, Eze 20:9; Zac 1:14; Joh 2:17
Geneva 1599
For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the (x) zeal of the LORD [of hosts] shall do this.
(x) The love, that God has for his Church will overcome the counsels and enterprises of men.
John Wesley
Go forth - That handful of Jews who were now gathered together, and shut up in Jerusalem, shall go out of their several habitations, and by my singular blessing increase exceedingly. The zeal - Although when you reflect upon yourselves, and consider either your present fewness, and weakness, or your great unworthiness, this may seem too great a blessing for you to expect; yet God will do it from the zeal which he hath, both for his own name, and for the good of his undeserving people.
19:3219:32: Վասն ա՛յսորիկ ա՛յսպէս ասէ Տէր. Արքայն Ասորեստանեաց մի՛ մտցէ ՚ի քաղաքդ յայդ, եւ մի՛ ձգեսցէ ՚ի դա նե՛տս, եւ մի՛ պատեսցէ զդա վահանօք, եւ մի՛ կուտեսցէ զդովաւ հո՛ղ[4008]. [4008] Այլք. Վասն այնորիկ այսպէս։ Ոմանք. Եւ մի՛ ձգեսցէ ՚ի դմա։
32 Դրա համար այսպէս է ասում Տէրը. ‘ Ասորեստանի արքան չի մտնի այս քաղաքը, նետեր չի արձակի դրա վրայ, քաղաքը չի պաշարի վահաններով, նրա առջեւ հողաթումբ չի կանգնեցնի,
32 Ասոր համար Ասորեստանի թագաւորին վրայով Տէրը այսպէս կ’ըսէ.‘Անիկա այս քաղաքը պիտի չմտնէ Ու անոր նետ պիտի չնետէ Եւ անոր առջեւ վահանով պիտի չգայ Ու անոր դէմ պատնէշ պիտի չկանգնեցնէ։
Վասն այնորիկ այսպէս ասէ Տէր. Արքայն Ասորեստանեայց մի՛ մտցէ ի քաղաքդ յայդ, եւ մի՛ ձգեսցէ ի դա նետս, եւ մի՛ պատեսցէ զդա վահանօք, եւ մի՛ կուտեսցէ զդովաւ հող:

19:32: Վասն ա՛յսորիկ ա՛յսպէս ասէ Տէր. Արքայն Ասորեստանեաց մի՛ մտցէ ՚ի քաղաքդ յայդ, եւ մի՛ ձգեսցէ ՚ի դա նե՛տս, եւ մի՛ պատեսցէ զդա վահանօք, եւ մի՛ կուտեսցէ զդովաւ հո՛ղ[4008].
[4008] Այլք. Վասն այնորիկ այսպէս։ Ոմանք. Եւ մի՛ ձգեսցէ ՚ի դմա։
32 Դրա համար այսպէս է ասում Տէրը. ‘ Ասորեստանի արքան չի մտնի այս քաղաքը, նետեր չի արձակի դրա վրայ, քաղաքը չի պաշարի վահաններով, նրա առջեւ հողաթումբ չի կանգնեցնի,
32 Ասոր համար Ասորեստանի թագաւորին վրայով Տէրը այսպէս կ’ըսէ.‘Անիկա այս քաղաքը պիտի չմտնէ Ու անոր նետ պիտի չնետէ Եւ անոր առջեւ վահանով պիտի չգայ Ու անոր դէմ պատնէշ պիտի չկանգնեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
19:3219:32 Посему так говорит Господь о царе Ассирийском:
19:32 οὐχ ου not οὕτως ουτως so; this way τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master πρὸς προς to; toward βασιλέα βασιλευς monarch; king Ἀσσυρίων ασσυριος not εἰσελεύσεται εισερχομαι enter; go in εἰς εις into; for τὴν ο the πόλιν πολις city ταύτην ουτος this; he καὶ και and; even οὐ ου not τοξεύσει τοξευω there βέλος βελος missile καὶ και and; even οὐ ου not προφθάσει προφθανω anticipate; spring forth αὐτὴν αυτος he; him θυρεός θυρεος shield καὶ και and; even οὐ ου not μὴ μη not ἐκχέῃ εκχεω pour out; drained πρὸς προς to; toward αὐτὴν αυτος he; him πρόσχωμα προσχωμα deposit made by water
19:32 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur לֹ֤א lˈō לֹא not יָבֹא֙ yāvˌō בוא come אֶל־ ʔel- אֶל to הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יֹורֶ֥ה yôrˌeh ירה cast שָׁ֖ם šˌām שָׁם there חֵ֑ץ ḥˈēṣ חֵץ arrow וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יְקַדְּמֶ֣נָּה yᵊqaddᵊmˈennā קדם be in front מָגֵ֔ן māḡˈēn מָגֵן shield וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִשְׁפֹּ֥ךְ yišpˌōḵ שׁפך pour עָלֶ֖יהָ ʕālˌeʸhā עַל upon סֹלְלָֽה׃ sōlᵊlˈā סֹלֲלָה rampart
19:32. quam ob rem haec dicit Dominus de rege Assyriorum non ingredietur urbem hanc nec mittet in eam sagittam nec occupabit eam clypeus nec circumdabit eam munitioWherefore thus saith the Lord concerning the king of the Assyrians: He shall not come into this city, nor shoot an arrow into it, nor come before it with shield, nor cast a trench about it.
32. Therefore thus saith the LORD concerning the king of Assyria, He shall not come unto this city, nor shoot an arrow there, neither shall he come before it with shield, nor cast a mount against it.
19:32. For this reason, thus says the Lord about the king of the Assyrians: He shall not enter into this city, nor shoot an arrow into it, nor overtake it with the shield, nor encircle it with fortifications.
19:32. Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it.
Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it:

19:32 Посему так говорит Господь о царе Ассирийском: <<не войдет он в сей город, и не бросит туда стрелы, и не приступит к нему со щитом, и не насыплет против него вала.
19:32
οὐχ ου not
οὕτως ουτως so; this way
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
πρὸς προς to; toward
βασιλέα βασιλευς monarch; king
Ἀσσυρίων ασσυριος not
εἰσελεύσεται εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
πόλιν πολις city
ταύτην ουτος this; he
καὶ και and; even
οὐ ου not
τοξεύσει τοξευω there
βέλος βελος missile
καὶ και and; even
οὐ ου not
προφθάσει προφθανω anticipate; spring forth
αὐτὴν αυτος he; him
θυρεός θυρεος shield
καὶ και and; even
οὐ ου not
μὴ μη not
ἐκχέῃ εκχεω pour out; drained
πρὸς προς to; toward
αὐτὴν αυτος he; him
πρόσχωμα προσχωμα deposit made by water
19:32
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
לֹ֤א lˈō לֹא not
יָבֹא֙ yāvˌō בוא come
אֶל־ ʔel- אֶל to
הָ הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יֹורֶ֥ה yôrˌeh ירה cast
שָׁ֖ם šˌām שָׁם there
חֵ֑ץ ḥˈēṣ חֵץ arrow
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יְקַדְּמֶ֣נָּה yᵊqaddᵊmˈennā קדם be in front
מָגֵ֔ן māḡˈēn מָגֵן shield
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִשְׁפֹּ֥ךְ yišpˌōḵ שׁפך pour
עָלֶ֖יהָ ʕālˌeʸhā עַל upon
סֹלְלָֽה׃ sōlᵊlˈā סֹלֲלָה rampart
19:32. quam ob rem haec dicit Dominus de rege Assyriorum non ingredietur urbem hanc nec mittet in eam sagittam nec occupabit eam clypeus nec circumdabit eam munitio
Wherefore thus saith the Lord concerning the king of the Assyrians: He shall not come into this city, nor shoot an arrow into it, nor come before it with shield, nor cast a trench about it.
19:32. For this reason, thus says the Lord about the king of the Assyrians: He shall not enter into this city, nor shoot an arrow into it, nor overtake it with the shield, nor encircle it with fortifications.
19:32. Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:32: He shall not, etc. - Here follow the fullest proofs that Jerusalem shall not be taken by the Assyrians.
1. He shall not come into this city;
2. He shall not be able to get so near as to shoot an arrow into it;
3. He shall not be able to bring an army before it,
4. Nor shall he be able to raise any redoubt or mound against it;
5. No; not even an Assyrian shield shall be seen in the country; not even a foraging party shall come near the city.
4 Kings (2 Kings) 19:33
Albert Barnes: Notes on the Bible - 1834
19:32: Nor come before it with shield - The "shields" of the Assyrians are very conspicuous in the sculptures, and were of great importance in a siege, since the assailing archers were in most instances defended, as they shot their weapons, by a comrade, who held before himself and his friend a shield of an enormous size. It was made of a framework of wood, filled in with wattling, and perhaps lined with skin; it was rested upon the ground, and it generally curved backward toward the top; ordinarily it somewhat exceeded the height of a man. From the safe covert afforded by these large defenses the archers were able to take deliberate aim, and deliver their volleys with effect.
Nor cast a bank against it - "Mounds" or "banks" were among the most common of the means used by the Assyrians against a besieged town. They were thrown up against the walls, and consisted of loose earth, trees, brushwood, stones, and rubbish. Sometimes the surface of the mound was regularly paved with several layers of stone or brick, which formed a solid road or causeway capable of bearing a great weight. The intention was not so much to bring the mounds to a level with the top of the walls, as to carry them to such a height as should enable the battering-ram to work effectively. Walls were made very solid toward their base, for the purpose of resisting the ram; halfway up their structure was comparatively weak and slight. The engines of the assailants, rams and catapults, where therefore far more serviceable if they could attack the upper and weaker portion of the defenses; and it was to enable them to reach these portions that the "mounds" were raised.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:32: He shall not come: Isa 8:7-10, Isa 10:24, Isa 10:25, Isa 10:28-32, Isa 37:33-35
cast a bank: Sa2 20:15; Eze 21:22; Luk 19:43, Luk 19:44
John Wesley
He shall not - The army sent with Rabshaketh did not form a close siege against it, but only disposed themselves so as to block it up at some distance; possibly waiting 'till the king of Assyria had taken Libnah and Lachish, (which they presumed he would speedily do.)
19:3319:33: ընդ ճանապարհ ընդ որ եկն՝ ընդ նո՛յն դարձցի. եւ ՚ի քաղաքդ յայդ մի՛ մտցէ ասէ Տէր։
33 յետ կը գնայ այն ճանապարհով, որով եկել էր, եւ այս քաղաքը չի մտնի”: Այսպէս է ասում Տէրը.
33 Իր եկած ճամբայէն ետ պիտի դառնայ Ու այս քաղաքը պիտի չմտնէ’, կ’ըսէ Տէրը։
ընդ ճանապարհ ընդ որ եկն` ընդ նոյն դարձցի, եւ ի քաղաքդ յայդ մի՛ մտցէ, ասէ Տէր:

19:33: ընդ ճանապարհ ընդ որ եկն՝ ընդ նո՛յն դարձցի. եւ ՚ի քաղաքդ յայդ մի՛ մտցէ ասէ Տէր։
33 յետ կը գնայ այն ճանապարհով, որով եկել էր, եւ այս քաղաքը չի մտնի”: Այսպէս է ասում Տէրը.
33 Իր եկած ճամբայէն ետ պիտի դառնայ Ու այս քաղաքը պիտի չմտնէ’, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
19:3319:33 Тою же дорогою, которою пришел, возвратится, и в город сей не войдет, говорит Господь.
19:33 τῇ ο the ὁδῷ οδος way; journey ᾗ ος who; what ἦλθεν ερχομαι come; go ἐν εν in αὐτῇ αυτος he; him ἀποστραφήσεται αποστρεφω turn away; alienate καὶ και and; even εἰς εις into; for τὴν ο the πόλιν πολις city ταύτην ουτος this; he οὐκ ου not εἰσελεύσεται εισερχομαι enter; go in λέγει λεγω tell; declare κύριος κυριος lord; master
19:33 בַּ ba בְּ in † הַ the דֶּ֥רֶךְ ddˌereḵ דֶּרֶךְ way אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָבֹ֖א yāvˌō בוא come בָּ֣הּ bˈāh בְּ in יָשׁ֑וּב yāšˈûv שׁוב return וְ wᵊ וְ and אֶל־ ʔel- אֶל to הָ hā הַ the עִ֥יר ʕˌîr עִיר town הַ ha הַ the זֹּ֛את zzˈōṯ זֹאת this לֹ֥א lˌō לֹא not יָבֹ֖א yāvˌō בוא come נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:33. per viam qua venit revertetur et civitatem hanc non ingredietur dicit DominusBy the way that he came he shall return: and into this city he shall not come, saith the Lord.
33. By the way that he came, by the same shall he return, and he shall not come unto this city, saith the LORD.
19:33. By the way that he came, so shall he return. And he shall not enter this city, says the Lord.
19:33. By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD.
By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD:

19:33 Тою же дорогою, которою пришел, возвратится, и в город сей не войдет, говорит Господь.
19:33
τῇ ο the
ὁδῷ οδος way; journey
ος who; what
ἦλθεν ερχομαι come; go
ἐν εν in
αὐτῇ αυτος he; him
ἀποστραφήσεται αποστρεφω turn away; alienate
καὶ και and; even
εἰς εις into; for
τὴν ο the
πόλιν πολις city
ταύτην ουτος this; he
οὐκ ου not
εἰσελεύσεται εισερχομαι enter; go in
λέγει λεγω tell; declare
κύριος κυριος lord; master
19:33
בַּ ba בְּ in
הַ the
דֶּ֥רֶךְ ddˌereḵ דֶּרֶךְ way
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָבֹ֖א yāvˌō בוא come
בָּ֣הּ bˈāh בְּ in
יָשׁ֑וּב yāšˈûv שׁוב return
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הָ הַ the
עִ֥יר ʕˌîr עִיר town
הַ ha הַ the
זֹּ֛את zzˈōṯ זֹאת this
לֹ֥א lˌō לֹא not
יָבֹ֖א yāvˌō בוא come
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:33. per viam qua venit revertetur et civitatem hanc non ingredietur dicit Dominus
By the way that he came he shall return: and into this city he shall not come, saith the Lord.
19:33. By the way that he came, so shall he return. And he shall not enter this city, says the Lord.
19:33. By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD.
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Adam Clarke: Commentary on the Bible - 1831
19:33: By the way that he came - Though his army shall not return, yet he shall return to Assyria; for because of his blasphemy he is reserved for a more ignominious death.
4 Kings (2 Kings) 19:35
Albert Barnes: Notes on the Bible - 1834
19:33: By the way that he came - i. e., through the low country of the Shephelah, thus avoiding not only Jerusalem, but even Judaea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:33: By the way: Kg2 19:28, Kg2 19:36
Robert Jamieson, A. R. Fausset and David Brown
shall not come into this city--nor approach near enough to shoot an arrow, not even from the most powerful engine which throws missiles to the greatest distance, nor shall he occupy any part of the ground before the city by a fence, a mantelet, or covering for men employed in a siege, nor cast (raise) a bank (mound) of earth, overtopping the city walls, whence he may see and command the interior of the city. None of these, which were the principal modes of attack followed in ancient military art, should Sennacherib be permitted to adopt. Though the army under Rab-shakeh marched towards Jerusalem and encamped at a little distance with a view to blockade it, they delayed laying siege to it, probably waiting till the king, having taken Lachish and Libnah, should bring up his detachment, that with all the combined forces of Assyria they might invest the capital. So determined was this invader to conquer Judah and the neighboring countries (Is 10:7), that nothing but a divine interposition could have saved Jerusalem. It might be supposed that the powerful monarch who overran Palestine and carried away the tribes of Israel, would leave memorials of his deeds on sculptured slabs, or votive bulls. A long and minute account of this expedition is contained in the Annals of Sennacherib, a translation of which has recently been made into English, and, in his remarks upon it, COLONEL RAWLINSON says the Assyrian version confirms the most important features of the Scripture account. The Jewish and Assyrian narratives of the campaign are, indeed, on the whole, strikingly illustrative of each other [Outlines of Assyrian History].
19:3419:34: Եւ վերակացո՛ւ եղէց քաղաքիդ այդմիկ փրկե՛լ զդա վասն իմ եւ վասն Դաւթի ծառայի իմոյ։
34 ‘ Այս քաղաքը պիտի հովանաւորեմ, որպէսզի այն ազատեմ ինձ ու իմ ծառայ Դաւթի համար”»:
34 Եւ այս քաղաքը պիտի պաշտպանեմ ու զանիկա ազատեմ ինծի համար Ու իմ ծառայիս Դաւիթին համար»։
Եւ վերակացու եղէց քաղաքիդ այդմիկ փրկել զդա վասն իմ եւ վասն Դաւթի ծառայի իմոյ:

19:34: Եւ վերակացո՛ւ եղէց քաղաքիդ այդմիկ փրկե՛լ զդա վասն իմ եւ վասն Դաւթի ծառայի իմոյ։
34 ‘ Այս քաղաքը պիտի հովանաւորեմ, որպէսզի այն ազատեմ ինձ ու իմ ծառայ Դաւթի համար”»:
34 Եւ այս քաղաքը պիտի պաշտպանեմ ու զանիկա ազատեմ ինծի համար Ու իմ ծառայիս Դաւիթին համար»։
zohrab-1805▾ eastern-1994▾ western am▾
19:3419:34 Я буду охранять город сей, чтобы спасти его ради Себя и ради Давида, раба Моего>>.
19:34 καὶ και and; even ὑπερασπιῶ υπερασπιζω over; for τῆς ο the πόλεως πολις city ταύτης ουτος this; he δι᾿ δια through; because of ἐμὲ εμε me καὶ και and; even διὰ δια through; because of Δαυιδ δαβιδ Dabid; Thavith τὸν ο the δοῦλόν δουλος subject μου μου of me; mine
19:34 וְ wᵊ וְ and גַנֹּותִ֛י ḡannôṯˈî גנן enclose אֶל־ ʔel- אֶל to הָ hā הַ the עִ֥יר ʕˌîr עִיר town הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this לְ lᵊ לְ to הֹֽושִׁיעָ֑הּ hˈôšîʕˈāh ישׁע help לְמַֽעֲנִ֔י lᵊmˈaʕᵃnˈî לְמַעַן because of וּ û וְ and לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of דָּוִ֥ד dāwˌiḏ דָּוִד David עַבְדִּֽי׃ ʕavdˈî עֶבֶד servant
19:34. protegamque urbem hanc et salvabo eam propter me et propter David servum meumAnd I will protect this city, and will save it for my own sake, and for David, my servant's sake.
34. For I will defend this city to save it, for mine own sake, and for my servant David’s sake.
19:34. And I will protect this city, and I will save it for my own sake, and for the sake of my servant David.”
19:34. For I will defend this city, to save it, for mine own sake, and for my servant David’s sake.
For I will defend this city, to save it, for mine own sake, and for my servant David' s sake:

19:34 Я буду охранять город сей, чтобы спасти его ради Себя и ради Давида, раба Моего>>.
19:34
καὶ και and; even
ὑπερασπιῶ υπερασπιζω over; for
τῆς ο the
πόλεως πολις city
ταύτης ουτος this; he
δι᾿ δια through; because of
ἐμὲ εμε me
καὶ και and; even
διὰ δια through; because of
Δαυιδ δαβιδ Dabid; Thavith
τὸν ο the
δοῦλόν δουλος subject
μου μου of me; mine
19:34
וְ wᵊ וְ and
גַנֹּותִ֛י ḡannôṯˈî גנן enclose
אֶל־ ʔel- אֶל to
הָ הַ the
עִ֥יר ʕˌîr עִיר town
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
לְ lᵊ לְ to
הֹֽושִׁיעָ֑הּ hˈôšîʕˈāh ישׁע help
לְמַֽעֲנִ֔י lᵊmˈaʕᵃnˈî לְמַעַן because of
וּ û וְ and
לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of
דָּוִ֥ד dāwˌiḏ דָּוִד David
עַבְדִּֽי׃ ʕavdˈî עֶבֶד servant
19:34. protegamque urbem hanc et salvabo eam propter me et propter David servum meum
And I will protect this city, and will save it for my own sake, and for David, my servant's sake.
19:34. And I will protect this city, and I will save it for my own sake, and for the sake of my servant David.”
19:34. For I will defend this city, to save it, for mine own sake, and for my servant David’s sake.
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tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
19:34: For mine own sake - God's honor was concerned to defend His own city against one who denied His power in direct terms, as did Sennacherib Kg2 18:35; Kg2 19:10-12. His faithfulness was also concerned to keep the promise made to David Psa 132:12-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:34: I will defend: Kg2 20:6; Psa 46:5, Psa 46:6, Psa 48:2-8; Isa 31:5, Isa 38:6
for mine: Deu 32:27; Isa 43:25, Isa 48:9, Isa 48:11; Eze 36:22; Eph 1:6, Eph 1:14
my servant: Kg1 11:12, Kg1 11:13, Kg1 15:4; Isa 9:7; Jer 23:5, Jer 23:6, Jer 33:21, Jer 33:26
19:3519:35: Եւ ՚ի հասանել գիշերոյն ե՛լ հրեշտակ Տեառն, եւ եհար ՚ի բանակէն Ասորեստանեայց հարիւր եւ ութսուն եւ հինգ հազար. եւ կանխեցին ընդ առաւօտն, եւ ահա ամենայն մարմինք մեռեալ։
35 Երբ որ գիշերը վրայ հասաւ, Տիրոջ հրեշտակը եկաւ եւ Ասորեստանի բանակից հարիւր ութսունհինգ հազար մարդ սպանեց: Երբ առաւօտ կանուխ վերապրողները ելան, տեսան, որ բոլորը մեռել են:
35 Ու այն գիշերը Տէրոջը հրեշտակը ելաւ եւ Ասորեստանի բանակին մէջ հարիւր ութսունհինգ հազար մարդ զարկաւ։ Երբ առաւօտուն կանուխ ելան, ահա անոնց ամէնքը մեռած մարմիններ էին։
Եւ ի հասանել գիշերոյն ել հրեշտակ Տեառն, եւ եհար ի բանակէն Ասորեստանեայց հարեւր եւ ութսուն եւ հինգ հազար. եւ կանխեցին ընդ առաւօտն, եւ ահա ամենայն մարմինք մեռեալ:

19:35: Եւ ՚ի հասանել գիշերոյն ե՛լ հրեշտակ Տեառն, եւ եհար ՚ի բանակէն Ասորեստանեայց հարիւր եւ ութսուն եւ հինգ հազար. եւ կանխեցին ընդ առաւօտն, եւ ահա ամենայն մարմինք մեռեալ։
35 Երբ որ գիշերը վրայ հասաւ, Տիրոջ հրեշտակը եկաւ եւ Ասորեստանի բանակից հարիւր ութսունհինգ հազար մարդ սպանեց: Երբ առաւօտ կանուխ վերապրողները ելան, տեսան, որ բոլորը մեռել են:
35 Ու այն գիշերը Տէրոջը հրեշտակը ելաւ եւ Ասորեստանի բանակին մէջ հարիւր ութսունհինգ հազար մարդ զարկաւ։ Երբ առաւօտուն կանուխ ելան, ահա անոնց ամէնքը մեռած մարմիններ էին։
zohrab-1805▾ eastern-1994▾ western am▾
19:3519:35 И случилось в ту ночь: пошел Ангел Господень и поразил в стане Ассирийском сто восемьдесят пять тысяч. И встали поутру, и вот все тела мертвые.
19:35 καὶ και and; even ἐγένετο γινομαι happen; become ἕως εως till; until νυκτὸς νυξ night καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ἄγγελος αγγελος messenger κυρίου κυριος lord; master καὶ και and; even ἐπάταξεν πατασσω pat; impact ἐν εν in τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks τῶν ο the Ἀσσυρίων ασσυριος hundred ὀγδοήκοντα ογδοηκοντα eighty πέντε πεντε five χιλιάδας χιλιας thousand καὶ και and; even ὤρθρισαν ορθριζω get up at dawn τὸ ο the πρωί πρωι early καὶ και and; even ἰδοὺ ιδου see!; here I am πάντες πας all; every σώματα σωμα body νεκρά νεκρος dead
19:35 וַ wa וְ and יְהִי֮ yᵊhˈî היה be בַּ ba בְּ in † הַ the לַּ֣יְלָה llˈaylā לַיְלָה night הַ ha הַ the הוּא֒ hû הוּא he וַ wa וְ and יֵּצֵ֣א׀ yyēṣˈē יצא go out מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יַּךְ֙ yyaḵ נכה strike בְּ bᵊ בְּ in מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur מֵאָ֛ה mēʔˈā מֵאָה hundred שְׁמֹונִ֥ים šᵊmônˌîm שְׁמֹנֶה eight וַ wa וְ and חֲמִשָּׁ֖ה ḥᵃmiššˌā חָמֵשׁ five אָ֑לֶף ʔˈālef אֶלֶף thousand וַ wa וְ and יַּשְׁכִּ֣ימוּ yyaškˈîmû שׁכם rise early בַ va בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold כֻלָּ֖ם ḵullˌām כֹּל whole פְּגָרִ֥ים pᵊḡārˌîm פֶּגֶר corpse מֵתִֽים׃ mēṯˈîm מות die
19:35. factum est igitur in nocte illa venit angelus Domini et percussit castra Assyriorum centum octoginta quinque milia cumque diluculo surrexisset vidit omnia corpora mortuorum et recedens abiitAnd it came to pass that night, that an angel of the Lord came, and slew in the camp of the Assyrians a hundred and eighty-five thousand. And when he arose early in the morning, he saw all the bodies of the dead.
35. And it came to pass that night, that the angel of the LORD went forth, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when men arose early in the morning, behold, they were all dead corpses.
19:35. And so it happened that, in the same night, an Angel of the Lord went and struck down, in the camp of the Assyrians, one hundred and eighty-five thousand. And when he had risen up, at first light, he saw all the bodies of the dead. And withdrawing, he went away.
19:35. And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they [were] all dead corpses.
And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they [were] all dead corpses:

19:35 И случилось в ту ночь: пошел Ангел Господень и поразил в стане Ассирийском сто восемьдесят пять тысяч. И встали поутру, и вот все тела мертвые.
19:35
καὶ και and; even
ἐγένετο γινομαι happen; become
ἕως εως till; until
νυκτὸς νυξ night
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
ἐν εν in
τῇ ο the
παρεμβολῇ παρεμβολη encampment; barracks
τῶν ο the
Ἀσσυρίων ασσυριος hundred
ὀγδοήκοντα ογδοηκοντα eighty
πέντε πεντε five
χιλιάδας χιλιας thousand
καὶ και and; even
ὤρθρισαν ορθριζω get up at dawn
τὸ ο the
πρωί πρωι early
καὶ και and; even
ἰδοὺ ιδου see!; here I am
πάντες πας all; every
σώματα σωμα body
νεκρά νεκρος dead
19:35
וַ wa וְ and
יְהִי֮ yᵊhˈî היה be
בַּ ba בְּ in
הַ the
לַּ֣יְלָה llˈaylā לַיְלָה night
הַ ha הַ the
הוּא֒ הוּא he
וַ wa וְ and
יֵּצֵ֣א׀ yyēṣˈē יצא go out
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יַּךְ֙ yyaḵ נכה strike
בְּ bᵊ בְּ in
מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
מֵאָ֛ה mēʔˈā מֵאָה hundred
שְׁמֹונִ֥ים šᵊmônˌîm שְׁמֹנֶה eight
וַ wa וְ and
חֲמִשָּׁ֖ה ḥᵃmiššˌā חָמֵשׁ five
אָ֑לֶף ʔˈālef אֶלֶף thousand
וַ wa וְ and
יַּשְׁכִּ֣ימוּ yyaškˈîmû שׁכם rise early
בַ va בְּ in
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
כֻלָּ֖ם ḵullˌām כֹּל whole
פְּגָרִ֥ים pᵊḡārˌîm פֶּגֶר corpse
מֵתִֽים׃ mēṯˈîm מות die
19:35. factum est igitur in nocte illa venit angelus Domini et percussit castra Assyriorum centum octoginta quinque milia cumque diluculo surrexisset vidit omnia corpora mortuorum et recedens abiit
And it came to pass that night, that an angel of the Lord came, and slew in the camp of the Assyrians a hundred and eighty-five thousand. And when he arose early in the morning, he saw all the bodies of the dead.
19:35. And so it happened that, in the same night, an Angel of the Lord went and struck down, in the camp of the Assyrians, one hundred and eighty-five thousand. And when he had risen up, at first light, he saw all the bodies of the dead. And withdrawing, he went away.
19:35. And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they [were] all dead corpses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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
35-37: "Владыка, вняв прошению, ночью, во мгновение ока предал смерти сто восемьдесят пять тысяч ассириян" (блаж. Феодорит, вопр. 62). Что за поражение массы войска заставили Сеннахирима поспешно удалиться в Ассирию? Геродот (II, 141) рассказывает, что на войско ассириян во время египетского похода напало несчетное число мышей, которые перегрызли тетивы у луков и ремни у щитов и через то лишили ассирийское войско возможности продолжать войну. И. Флавий (Древн. X, 1, 5) почитает поражение чумой; это мнение и теперь преобладает в исторической, истолковательной и медицинской науке (см. у еп. Платона, с. 254, прим. 4, у И. Попова. Библейские данные о различных болезнях, с. 114). Но, по библейскому представлению, сверхъестественность поражения - вне сомнения; оно произведено было Ангелом-губителем (евр. гамашхит), который некогда поражал первенцев Египта (Исх. XII:12, 18, 29), а также произвел массовое поражение Израиля после народной переписи Давида (2: Цар. XXIV:15: сл.).

Сеннахирим возвратился в Ниневию (столица Ассирии на восточном берегу Тигра, теперь селения Куюнджик и неби Юнус, Onomast. 749), где, по сказанию кн. Товита, излил свою злобу на пленных израильтян (Тов. I:15, 18, ср. у проф. И. М. Дроздова, цит. соч., с. 111). По ассирийским памятникам, Сеннахирим после Палестинского похода жил еще 20: лет; умер насильственной смертью: при поклонении богу Нисроху (см. о Нисрохе у Пальмова, цит. соч., с. 472-476) в храме этого бога он был убит собственными сыновьями (имена их, видимо, тождественны с именами богов ассирийских; об Адрамелехе ср. XVII:31), бежавшими затем от народной ярости в землю Араратскую (Ис. XXXVII:38: по LXX Армения (Onomast. 111, 129, ср. "Толков. Библия", т. I, с. 37-38).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Assyrian Army Destroyed. B. C. 710.

35 And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians a hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. 36 So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. 37 And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead.
Sometimes it was long ere prophecies were accomplished and promises performed; but here the word was no sooner spoken than the work was done.
I. The army of Assyria was entirely routed. That night which immediately followed the sending of this message to Hezekiah, when the enemy had just set down before the city and were preparing (as we now say) to open the trenches, that night was the main body of their army slain upon the spot by an angel, v. 35. Hezekiah had not force sufficient to sally out upon them and attack their camp, nor would God do it by sword or bow; but he sent his angel, a destroying angel, in the dead of the night, to make an assault upon them, which their sentinels, though ever so wakeful, could neither discover nor resist. It was not by the sword of a mighty man or of a mean man, that is, not of any man at all, but of an angel, that the Assyrians army was to fall (Isa. xxxi. 8), such an angel as slew the first-born of Egypt. Josephus says it was done by a pestilential disease, which was instant death to them. The number slain was very great, 185,000 men, and Rabshakeh, it is likely, among the rest. When the besieged arose, early in the morning, behold they were all dead corpses, scarcely a living man among them. Some think the 76th Psalm was penned on this occasion, where we read that the stout-hearted were spoiled and slept their sleep, their last, their long sleep, v. 5. See how great, in power and might, the holy angels are, when one angel, in one night, could make so great a slaughter. See how weak the mightiest of men are before almighty God: who ever hardened himself against him and prospered? The pride and blasphemy of the king are punished by the destruction of his army. All these lives are sacrificed to God's glory and Zion's safety. The prophet shows that therefore God suffered this vast rendezvous to be made, that they might be gathered as sheaves into the floor, Mic. iv. 12, 13.
II. The king of Assyria was hereby put into the utmost confusion. Ashamed to see himself, after all his proud boasts, thus defeated and disabled to pursue his conquests and secure what he had (for this, we may suppose, was the flower of his army), and continually afraid of falling under the like stroke himself, He departed, and went, and returned; the manner of the expression intimates the great disorder and distraction of mind he was in, v. 36. And it was not long before God cut him off too, by the hands of two of his own sons, v. 37. 1. Those that did it were very wicked, to kill their own father (whom they were bound to protect) and in the act of his devotion; monstrous villany! But, 2. God was righteous in it. Justly are the sons suffered to rebel against their father that begat them, when he was in rebellion against the God that made him. Those whose children are undutiful to them ought to consider whether they have not been so to their Father in heaven. The God of Israel had done enough to convince him that he was the only true God, whom therefore he ought to worship; yet he persists in his idolatry, and seeks to his false god for protection against a God of irresistible power. Justly is his blood mingled with his sacrifices, since he will not be convinced by such a plain and dear-bought demonstration of his folly in worshipping idols. His sons that murdered him were suffered to escape, and no pursuit was made after them, his subjects perhaps being weary of the government of so proud a man and thinking themselves well rid of him. And his sons would be looked upon as the more excusable in what they had done if it be true (as bishop Patrick suggested) that he was now vowing to sacrifice them to his god, so that it was for their own preservation that they sacrificed him. His successor was another son, Esarhaddon, who (as it should seem) did not aim, like his father, to enlarge his conquests, but rather to improve them; for he it was that first sent colonies of Assyrians to inhabit the country of Samaria, though it is mentioned before (ch. xvii. 24), as appears, Ezra iv. 2, where the Samaritans say it was Esarhaddon that brought them thither.
Adam Clarke: Commentary on the Bible - 1831
19:35: That night - The very night after the blasphemous message had been sent, and this comfortable prophecy delivered.
The angel of the Lord went out - I believe this angel or messenger of the Lord was simply a suffocating or pestilential Wind; by which the Assyrian army was destroyed, as in a moment, without noise confusion or any warning. See the note Kg1 20:30. Thus was the threatening, Kg2 19:7, fulfilled, I will send a Blast upon him; for he had heard the rumor that his territories were invaded; and on his way to save his empire, in one night the whole of his army was destroyed, without any one even seeing who had hurt them. This is called an angel or messenger of the Lord: that is, something immediately sent by him to execute his judgments.
When they arose early - That is, Sennacherib, and probably a few associates, who were preserved as witnesses and relaters of this most dire disaster. Rab-shakeh, no doubt, perished with the rest of the army.
4 Kings (2 Kings) 19:36
Albert Barnes: Notes on the Bible - 1834
19:35: The camp of the Assyrians - Which was now moved to Pelusium, if we may trust Herodotus; or which, at any rate, was at some considerable distance from Jerusalem.
When they arose early in the morning, behold ... - These words form the only trustworthy data that we possess for determining to any extent the manner of the destruction now worked. They imply that there was no disturbance during the night, no alarm, no knowledge on the part of the living that their comrades were dying all around them by thousands. All mere natural causes must be rejected, and God must be regarded as having slain the men in their sleep without causing disturbance, either by pestilence or by that "visitation" of which English law speaks. The most nearly parallel case is the destruction of the first-born, Exo 12:29.
The Egyptian version of this event recorded in Herodotus is that, during the night, silently and secretly, an innumerable multitude of field-mice spread themselves through the Assyrian host, and gnawed their quivers, bows, and shield-straps, so as to render them useless. When morning broke, the Assyrians fled hastily, and the Egyptians pursuing put a vast number to the sword.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:35: that night: Exo 12:29; Dan 5:30; Th1 5:2, Th1 5:3
the angel: Exo 12:29, Exo 12:30; Sa2 24:16; Ch1 21:12, Ch1 21:16; Ch2 32:21, Ch2 32:22; Psa 35:5, Psa 35:6; Act 12:23
and smote: Isa 10:16-19, Isa 10:33, Isa 30:30-33, Isa 37:36; Hos 1:7
when they arose: Exo 12:30; Psa 76:5-7, Psa 76:10
Carl Friedrich Keil and Franz Delitzsch

The fulfilment of the divine promise. - 4Kings 19:35. "It came to pass in that night, that the angel of the Lord went out and smote in the army of the Assyrian 185,000 men; and when they (those that were left, including the king) rose up in the morning, behold there were they all (i.e., all who had perished) dead corpses," i.e., they had died in their sleep. מתים is added to strengthen פּגרים: lifeless corpses. ההוּא בּלּילה is in all probability the night following the day on which Isaiah had foretold to Hezekiah the deliverance of Jerusalem. Where the Assyrian army was posted at the time when this terrible stroke fell upon it is not stated, since the account is restricted to the principal fact. One portion of it was probably still before Jerusalem; the remainder were either in front of Libnah (4Kings 19:8), or marching against Jerusalem. From the fact that Sennacherib's second embassy (4Kings 19:9.) was not accompanied by a body of troops, it by no means follows that the large army which had come with the first embassy (4Kings 18:17) had withdrawn again, or had even removed to Libnah on the return of Rabshakeh to his king (4Kings 19:8). The very opposite may be inferred with much greater justice from 4Kings 19:32. And the smiting of 185,000 men by an angel of the Lord by no means presupposes that the whole of Sennacherib's army was concentrated at one spot. The blow could certainly fall upon the Assyrians wherever they were standing or were encamped. The "angel of the Lord" is the same angel that smote as המּשׁחית the first-born of Egypt (Ex 12:23, compared with Ex 12:12 and Ex 12:13), and inflicted the pestilence upon Israel after the numbering of the people by David (2Kings 24:15-16). The last passage renders the conjecture a very probable one, that the slaying of the Assyrians was also effected by a terrible pestilence. But the number of the persons slain - 185,000 in a single night - so immensely surpasses the effects even of the most terrible plagues, that this fact cannot be interpreted naturally; and the deniers of miracle have therefore felt obliged to do violence to the text, and to pronounce either the statement that it was "the same night" or the number of the slain a mythical exaggeration.
(Note: The assertion of Thenius, that 4Kings 19:35-37 are borrowed from a different source from 4Kings 18:13-19, 4Kings 18:34 and 20:1-19, rests upon purely arbitrary suppositions and groundless assumptions, and is only made in the interest of the mythical interpretation of the miracle. And his conclusion, that "since the catastrophe was evidently (?) occasioned by the sudden breaking out of a pestilence, the scene of it was no doubt the pestilential Egypt," is just as unfounded, - as if Egypt were the only land in which a pestilence could suddenly have broken out. - The account given by Herodotus (ii. 141), that on the prayer of king Sethon, a priest of Vulcan, the deity promised him victory over the great advancing army of Sennacherib, and that during the night mice spread among the enemy (i.e., in the Assyrian camp at Pelusium), and ate up the quivers and bows, and the leather straps of the shields, so that the next morning they were obliged to flee without their weapons, and many were cut down, is imply a legendary imitation of our account, i.e., an Egyptian variation of the defeat of Sennacherib in Judah. The eating up of the Assyrian weapons by mice is merely the explanation given to Herodotus by the Egyptian priests of the hieroglyphical legend on the standing figure of Sethos at Memphis, from which we cannot even gather the historical fact that Sennacherib really advanced as far as Pelusium.)
4Kings 19:36
This divine judgment compelled Sennacherib to retreat without delay, and to return to Nineveh, as Isaiah 28 and 32, had predicted. The heaping up of the verbs: "he decamped, departed, and returned," expresses the hurry of the march home. בּנינוה ויּשׁב, "he sat, i.e., remained, in Nineveh," implies not merely that Sennacherib lived for some time after his return, but also that he did not undertake any fresh expedition against Judah. On Nineveh see at Gen 10:11.
4Kings 19:37
4Kings 19:37 contains an account of Sennacherib's death. When he was worshipping in the temple of his god Nisroch, his sons Adrammelech and Sharezer slew him, and fled into the land of Ararat, and his son Esarhaddon became king in his stead. With regard to נסרך, Nisroch, all that seems to be firmly established is that he was an eagle-deity, and represented by the eagle-or vulture-headed human figure with wings, which is frequently depicted upon the Assyrian monuments, "not only in colossal proportions upon the walls and watching the portals of the rooms, but also constantly in the groups upon the embroidered robes. When it is introduced in this way, we see it constantly fighting with other mythical animals, such as human-headed oxen or lions; and in these conflicts it always appears to be victorious," from which we may infer that it was a type of the supreme deity (see Layard's Nineveh and its Remains). The eagle was worshipped as a god by the Arabs (Pococke, Specim. pp. 94, 199), was regarded as sacred to Melkarth by the Phoenicians (Nonnus, Dionys. xl. 495,528), and, according to a statement of Philo. Bybl. (in Euseb. Praepar. evang. i. 10), that Zoroaster taught that the supreme deity was represented with an eagle's head, it was also a symbol of Ormuzd among the Persians; consequently Movers (Phniz. i. pp. 68, 506, 507) regards Nisroch as the supreme deity of the Assyrians. It is not improbable that it was also connected with the constellation of the eagle (see Ideler, Ursprung der Sternnamen, p. 416). On the other hand, the current interpretation of the name from נשׁר (נשׁר, Chald.; nsr, Arab.), eagle, vulture, with the Persian adjective termination ok or ach, is very doubtful, not merely on account of the ס in נסרך, but chiefly because this name does not occur in Assyrian, but simply Asar, Assar, and Asarak as the name of a deity which is met with in many Assyrian proper names. The last is also adopted by the lxx, who (ed. Aldin. Compl.) have rendered נסרך by Ἀσαράχ in Isaiah, and Ἐσοράχ (cod. Vatic.) in 2 Kings, by the side of which the various readings Μεσεράχ in our text (cod. Vat.) and Νασαράχ in Isaiah are evidently secondary readings emended from the Hebrew, since Josephus (Ant. x. 1, 5) has the form Ἀρασκής, which is merely somewhat "Graecized." The meaning of these names is still in obscurity, even if there should be some foundation for the assumption that Assar belongs to the same root as the name of the people and land, Asshur. The connection between the form Nisroch and Asarak is also still obscure. Compare the collection which J. G. Mller has made of the different conjectures concerning this deity in the Art. Nisroch in Herzog's Cycl. - Adrammelech, according to 4Kings 17:31, was the name of a deity of Sepharvaim, which was here borne by the king's son. שׁראצר, Sharezer, is said to mean "prince of fire," and was probably also borrowed from a deity. בּנין (Isa.) is wanting in our text, but is supplied by the Masora in the Keri. The "land of Ararat" was a portion of the high land of Armenia; according to Moses v. Chorene, the central portion of it with the mountains of the same name (see at Gen 8:4). The slaying of Sennacherib is also confirmed by Alex. Polyhistor, or rather Berosus (in Euseb. Chr. Armen. i. p. 43), who simply names, however, a son Ardumusanus as having committed the murder, and merely mentions a second Asordanius as viceroy of Babylon.
(Note: With regard to the statement of Abydenus in Euseb. l. c. p. 53, that Sennacherib was followed by Nergilus, who was slain by his son Adrameles, who again was murdered by his brother Axerdis, and its connection with Berosus and the biblical account, see M. v. Niebuhr, Geschichte Assurs, pp. 361ff. Nergilus is probably the same person as Sharezer, and Axerdis as Esarhaddon.)
The identity of the latter with Esarhaddon is beyond all doubt. The name אסר־חדּן, Esar-cha-don, consisting of two parts with the guttural inserted, the usual termination in Assyrian and Babylonian, Assar-ach, is spelt Ἀσορδάν in the lxx, Σαχερδονός in Tobit - probably formed from Ἀσερ-χ-δονοσορ by a transposition of the letters, - by Josephus Ἀσσαραχόδδας, by Berosus (in the armen. Euseb.) Asordanes, by Abyden. ibid. Axerdis, in the Canon Ptol. Ἀσαράδινος, and lastly in Ezra 4:10 mutilated into אסנפּר, Osnappar (Chald.), and in the lxx Ἀσσεναφάρ; upon the Assyrian monuments, according to Oppert, Assur-akh-iddin (cf. M. v. Niebuhr, Gesch. Ass. p. 38). The length of his reign is uncertain. The statements of Berosus, that he was first of all viceroy of Babylon, and then for eight years king of Assyria, and that of the Canon Ptol., that he reigned for thirteen years in Babylon, are decidedly incorrect. Brandis (Rerum Assyr. tempora emend. p. 41) conjectures that he reigned twenty-eight years, but in his work Ueber den histor. Gewinn, pp. 73, 74, he suggests seventeen years. M. v. Niebuhr (ut sup. p. 77), on the other hand, reckons his reign at twenty-four years.
John Wesley
Angel - Such an angel as destroyed the first - born of Egypt. Arose - The few that were left alive: all their companions were dead.
Robert Jamieson, A. R. Fausset and David Brown
AN ANGEL DESTROYS THE ASSYRIANS. (4Kings 19:35-36)
in the morning . . . they were all dead corpses--It was the miraculous interposition of the Almighty that defended Jerusalem. As to the secondary agent employed in the destruction of the Assyrian army, it is most probable that it was effected by a hot south wind, the simoon, such as to this day often envelops and destroys whole caravans. This conjecture is supported by 4Kings 19:7 and Jer 51:1. The destruction was during the night; the officers and soldiers, being in full security, were negligent; their discipline was relaxed; the camp guards were not alert, or perhaps they themselves were the first taken off, and those who slept, not wrapped up, imbibed the poison plentifully. If this had been an evening of dissolute mirth (no uncommon thing in a camp), their joy (perhaps for a victory), or "the first night of their attacking the city," says JOSEPHUS, became, by its effects, one means of their destruction [CALMET, Fragments].
19:3619:36: Եւ չուեաց գնաց, եւ դարձաւ Սենեքերիմ արքայ Ասորեստանեայց՝ եւ բնակեաց ՚ի Նինուէ[4009]։ [4009] Ոսկան. Եւ չուեալ գնաց։
36 Ասորեստանի Սենեքերիմ արքան չուեց ու գնաց բնակուեց Նինուէում:
36 Ասորեստանի Սենեքերիմ թագաւորը չուեց գնաց ու դարձաւ Նինուէի մէջ նստաւ։
Եւ չուեաց գնաց, եւ դարձաւ Սենեքերիմ արքայ Ասորեստանեայց եւ բնակեաց ի Նինուէ:

19:36: Եւ չուեաց գնաց, եւ դարձաւ Սենեքերիմ արքայ Ասորեստանեայց՝ եւ բնակեաց ՚ի Նինուէ[4009]։
[4009] Ոսկան. Եւ չուեալ գնաց։
36 Ասորեստանի Սենեքերիմ արքան չուեց ու գնաց բնակուեց Նինուէում:
36 Ասորեստանի Սենեքերիմ թագաւորը չուեց գնաց ու դարձաւ Նինուէի մէջ նստաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:3619:36 И отправился, и пошел, и возвратился Сеннахирим, царь Ассирийский, и жил в Ниневии.
19:36 καὶ και and; even ἀπῆρεν απαιρω remove; take away καὶ και and; even ἐπορεύθη πορευομαι travel; go καὶ και and; even ἀπέστρεψεν αποστρεφω turn away; alienate Σενναχηριμ σενναχηριμ monarch; king Ἀσσυρίων ασσυριος and; even ᾤκησεν οικεω dwell ἐν εν in Νινευη νινευι Nineuΐ; Ninei
19:36 וַ wa וְ and יִּסַּ֣ע yyissˈaʕ נסע pull out וַ wa וְ and יֵּ֔לֶךְ yyˈēleḵ הלך walk וַ wa וְ and יָּ֖שָׁב yyˌāšov שׁוב return סַנְחֵרִ֣יב sanḥērˈîv סַנְחֵרִיב Sennacherib מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur וַ wa וְ and יֵּ֖שֶׁב yyˌēšev ישׁב sit בְּ bᵊ בְּ in נִֽינְוֵֽה׃ nˈînᵊwˈē נִינְוֵה Nineveh
19:36. et reversus est Sennacherib rex Assyriorum et mansit in NineveAnd Sennacherib, king of the Assyrians, departing, went away, and he returned and abode in Ninive.
36. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.
19:36. And Sennacherib, the king of the Assyrians, returned and dwelled in Nineveh.
19:36. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.
So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh:

19:36 И отправился, и пошел, и возвратился Сеннахирим, царь Ассирийский, и жил в Ниневии.
19:36
καὶ και and; even
ἀπῆρεν απαιρω remove; take away
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
καὶ και and; even
ἀπέστρεψεν αποστρεφω turn away; alienate
Σενναχηριμ σενναχηριμ monarch; king
Ἀσσυρίων ασσυριος and; even
ᾤκησεν οικεω dwell
ἐν εν in
Νινευη νινευι Nineuΐ; Ninei
19:36
וַ wa וְ and
יִּסַּ֣ע yyissˈaʕ נסע pull out
וַ wa וְ and
יֵּ֔לֶךְ yyˈēleḵ הלך walk
וַ wa וְ and
יָּ֖שָׁב yyˌāšov שׁוב return
סַנְחֵרִ֣יב sanḥērˈîv סַנְחֵרִיב Sennacherib
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur
וַ wa וְ and
יֵּ֖שֶׁב yyˌēšev ישׁב sit
בְּ bᵊ בְּ in
נִֽינְוֵֽה׃ nˈînᵊwˈē נִינְוֵה Nineveh
19:36. et reversus est Sennacherib rex Assyriorum et mansit in Nineve
And Sennacherib, king of the Assyrians, departing, went away, and he returned and abode in Ninive.
19:36. And Sennacherib, the king of the Assyrians, returned and dwelled in Nineveh.
19:36. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh.
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Adam Clarke: Commentary on the Bible - 1831
19:36: Dwelt at Nineveh - This was the capital of the Assyrian empire.
4 Kings (2 Kings) 19:37
Albert Barnes: Notes on the Bible - 1834
19:36: Dwelt at Nineveh - The meaning is not that Sennacherib made no more expeditions at all, which would he untrue, for his annals show us that he warred in Armenia, Babylonia, Susiana, and Cilicia, during his later years; but that he confined himself to his own part of Asia, and did not invade Palestine or threaten Jerusalem anymore. Nineveh, marked by some ruins opposite Mosul, appears here unmistakably as the Assyrian capital, which it became toward the close of the 9th century B. C. It has pRev_iously been mentioned only in Genesis (marginal reference). Sennacherib was the first king who made it his permanent residence. Its great size and large population are marked in the description of Jonah Jon 3:2-3; Jon 4:11, whose visit probably fell about 760 B. C.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:36: Sennacherib: Kg2 19:7, Kg2 19:28, Kg2 19:33
Nineveh: Gen 10:11, Gen 10:12; Jon 1:2, Jon 3:2-10; Nah 1:1, Nah 2:8; Mat 12:41
John Wesley
So Sennacherib, &c. - The manner of the expression intimates the great disorder and distraction of mind he was in.
Robert Jamieson, A. R. Fausset and David Brown
So Sennacherib king of Assyria . . . went and returned--the same way as he came (4Kings 19:33). The route is described (Is 10:28-32). The early chariot track near Beyrout is on the rocky edge of Lebanon, which is skirted by the ancient Lycus (Nahr-el Kelb). On the perpendicular face of the limestone rock, at different heights, are seen slabs with Assyrian inscriptions, which having been deciphered, are found to contain the name of Sennacherib. Thus, by the preservation of these tablets, the wrath of the Assyrian invaders is made to praise the Lord.
dwelt at Nineveh--This statement implies a considerable period of time, and his Annals carry on his history at least five years after his disastrous campaign at Jerusalem. No record of his catastrophe can be found, as the Assyrian practice was to record victories alone. The sculptures give only the sunny side of the picture.
19:3719:37: Եւ եղեւ մինչդեռ երկի՛ր պագանէր ՚ի տա՛ն Նեսրաքայ աստուածոյ իւրում, Ադրամելէք եւ Սարասար որդիք նորա հարին զնա սրով, եւ ինքեանք զերծան յերկիրն Արարադայ. եւ թագաւորեաց Ասորդան որդի նորա ընդ նորա[4010]։[4010] Ոմանք. ՚Ի տան Եսրաքայ աստուածոց իւրում, եւ Ադրա՛՛։ ՚Ի լուս՛՛. ՚ի վերայ՝ Արարադայ. նշանակի՝ Սիմ. այսինքն՝ Սիմաքոս դնէ. Հայոց։
37 Երբ նա երկրպագում էր իր Նեսրաք աստծու տանը, նրա որդիներ Ադրամելէքն ու Սարասարը նրան սրով հարուածեցին եւ Արարատի երկիրը փախան: Նրա փոխարէն թագաւորեց իր որդին՝ Ասորդանը:
37 Երբ անիկա իր աստուծոյն Նեսրաքին տանը մէջ երկրպագութիւն կ’ընէր, անոր որդիները Ադրամելէքն ու Սարասարը զանիկա սրով զարկին ու Արարատի երկիրը փախան։ Անոր տեղ անոր որդին Ասորդան թագաւոր եղաւ։
Եւ եղեւ մինչդեռ երկիր պագանէր ի տան Նեսրաքայ աստուածոյ իւրում, Ադրամելէք եւ Սարասար որդիք նորա հարին զնա սրով, եւ ինքեանք զերծան յերկիրն Արարադայ. եւ թագաւորեաց Ասորդան որդի նորա ընդ նորա:

19:37: Եւ եղեւ մինչդեռ երկի՛ր պագանէր ՚ի տա՛ն Նեսրաքայ աստուածոյ իւրում, Ադրամելէք եւ Սարասար որդիք նորա հարին զնա սրով, եւ ինքեանք զերծան յերկիրն Արարադայ. եւ թագաւորեաց Ասորդան որդի նորա ընդ նորա[4010]։
[4010] Ոմանք. ՚Ի տան Եսրաքայ աստուածոց իւրում, եւ Ադրա՛՛։ ՚Ի լուս՛՛. ՚ի վերայ՝ Արարադայ. նշանակի՝ Սիմ. այսինքն՝ Սիմաքոս դնէ. Հայոց։
37 Երբ նա երկրպագում էր իր Նեսրաք աստծու տանը, նրա որդիներ Ադրամելէքն ու Սարասարը նրան սրով հարուածեցին եւ Արարատի երկիրը փախան: Նրա փոխարէն թագաւորեց իր որդին՝ Ասորդանը:
37 Երբ անիկա իր աստուծոյն Նեսրաքին տանը մէջ երկրպագութիւն կ’ընէր, անոր որդիները Ադրամելէքն ու Սարասարը զանիկա սրով զարկին ու Արարատի երկիրը փախան։ Անոր տեղ անոր որդին Ասորդան թագաւոր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:3719:37 И когда он поклонялся в доме Нисроха, бога своего, то Адрамелех и Шарецер, сыновья его, убили его мечом, а сами убежали в землю Араратскую. И воцарился Асардан, сын его, вместо него.
19:37 καὶ και and; even ἐγένετο γινομαι happen; become αὐτοῦ αυτος he; him προσκυνοῦντος προσκυνεω worship ἐν εν in οἴκῳ οικος home; household Νεσεραχ νεσεραχ God αὐτοῦ αυτος he; him καὶ και and; even Αδραμελεχ αδραμελεχ and; even Σαρασαρ σαρασαρ the υἱοὶ υιος son αὐτοῦ αυτος he; him ἐπάταξαν πατασσω pat; impact αὐτὸν αυτος he; him ἐν εν in μαχαίρᾳ μαχαιρα short sword καὶ και and; even αὐτοὶ αυτος he; him ἐσώθησαν σωζω save εἰς εις into; for γῆν γη earth; land Αραρατ αραρατ and; even ἐβασίλευσεν βασιλευω reign Ασορδαν ασορδαν the υἱὸς υιος son αὐτοῦ αυτος he; him ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him
19:37 וַ wa וְ and יְהִי֩ yᵊhˌî היה be ה֨וּא hˌû הוּא he מִֽשְׁתַּחֲוֶ֜ה mˈištaḥᵃwˈeh חוה bow down בֵּ֣ית׀ bˈêṯ בַּיִת house נִסְרֹ֣ךְ nisrˈōḵ נִסְרֹךְ Nisroch אֱלֹהָ֗יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) וְֽ wᵊˈ וְ and אַדְרַמֶּ֨לֶךְ ʔaḏrammˌeleḵ אַדְרַמֶּלֶךְ Adrammelech וְ wᵊ וְ and שַׂרְאֶ֤צֶר śarʔˈeṣer שַׂרְאֶצֶר Sharezer בָּנָיו֙† *bānāʸw בֵּן son הִכֻּ֣הוּ hikkˈuhû נכה strike בַ va בְּ in † הַ the חֶ֔רֶב ḥˈerev חֶרֶב dagger וְ wᵊ וְ and הֵ֥מָּה hˌēmmā הֵמָּה they נִמְלְט֖וּ nimlᵊṭˌû מלט escape אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth אֲרָרָ֑ט ʔᵃrārˈāṭ אֲרָרַט Ararat וַ wa וְ and יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king אֵֽסַר־חַדֹּ֥ן ʔˈēsar-ḥaddˌōn אֵסַר חַדֹּן Esarhaddon בְּנֹ֖ו bᵊnˌô בֵּן son תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part
19:37. cumque adoraret in templo Neserach deum suum Adramelech et Sarasar filii eius percusserunt eum gladio fugeruntque in terram Armeniorum et regnavit Eseraddon filius eius pro eoAnd as he was worshipping in the temple of Nesroch, his god, Adramelech and Sarasar, his sons, slew him with the sword, and they fled into the land of the Armenians, and Asarhaddon, his son, reigned in his stead.
37. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer smote him with the sword: and they escaped into the land of Ararat. And Esar-haddon his son reigned in his stead.
19:37. And while he was worshipping in the temple of his god, Nisroch, his sons, Adram-melech and Sharezer, struck him with the sword. And they fled into the land of the Armenians. And Esarhaddon, his son, reigned in his place.
19:37. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead.
And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esar- haddon his son reigned in his stead:

19:37 И когда он поклонялся в доме Нисроха, бога своего, то Адрамелех и Шарецер, сыновья его, убили его мечом, а сами убежали в землю Араратскую. И воцарился Асардан, сын его, вместо него.
19:37
καὶ και and; even
ἐγένετο γινομαι happen; become
αὐτοῦ αυτος he; him
προσκυνοῦντος προσκυνεω worship
ἐν εν in
οἴκῳ οικος home; household
Νεσεραχ νεσεραχ God
αὐτοῦ αυτος he; him
καὶ και and; even
Αδραμελεχ αδραμελεχ and; even
Σαρασαρ σαρασαρ the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
ἐπάταξαν πατασσω pat; impact
αὐτὸν αυτος he; him
ἐν εν in
μαχαίρᾳ μαχαιρα short sword
καὶ και and; even
αὐτοὶ αυτος he; him
ἐσώθησαν σωζω save
εἰς εις into; for
γῆν γη earth; land
Αραρατ αραρατ and; even
ἐβασίλευσεν βασιλευω reign
Ασορδαν ασορδαν the
υἱὸς υιος son
αὐτοῦ αυτος he; him
ἀντ᾿ αντι against; instead of
αὐτοῦ αυτος he; him
19:37
וַ wa וְ and
יְהִי֩ yᵊhˌî היה be
ה֨וּא hˌû הוּא he
מִֽשְׁתַּחֲוֶ֜ה mˈištaḥᵃwˈeh חוה bow down
בֵּ֣ית׀ bˈêṯ בַּיִת house
נִסְרֹ֣ךְ nisrˈōḵ נִסְרֹךְ Nisroch
אֱלֹהָ֗יו ʔᵉlōhˈāʸw אֱלֹהִים god(s)
וְֽ wᵊˈ וְ and
אַדְרַמֶּ֨לֶךְ ʔaḏrammˌeleḵ אַדְרַמֶּלֶךְ Adrammelech
וְ wᵊ וְ and
שַׂרְאֶ֤צֶר śarʔˈeṣer שַׂרְאֶצֶר Sharezer
בָּנָיו֙
*bānāʸw בֵּן son
הִכֻּ֣הוּ hikkˈuhû נכה strike
בַ va בְּ in
הַ the
חֶ֔רֶב ḥˈerev חֶרֶב dagger
וְ wᵊ וְ and
הֵ֥מָּה hˌēmmā הֵמָּה they
נִמְלְט֖וּ nimlᵊṭˌû מלט escape
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
אֲרָרָ֑ט ʔᵃrārˈāṭ אֲרָרַט Ararat
וַ wa וְ and
יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king
אֵֽסַר־חַדֹּ֥ן ʔˈēsar-ḥaddˌōn אֵסַר חַדֹּן Esarhaddon
בְּנֹ֖ו bᵊnˌô בֵּן son
תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part
19:37. cumque adoraret in templo Neserach deum suum Adramelech et Sarasar filii eius percusserunt eum gladio fugeruntque in terram Armeniorum et regnavit Eseraddon filius eius pro eo
And as he was worshipping in the temple of Nesroch, his god, Adramelech and Sarasar, his sons, slew him with the sword, and they fled into the land of the Armenians, and Asarhaddon, his son, reigned in his stead.
19:37. And while he was worshipping in the temple of his god, Nisroch, his sons, Adram-melech and Sharezer, struck him with the sword. And they fled into the land of the Armenians. And Esarhaddon, his son, reigned in his place.
19:37. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead.
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Adam Clarke: Commentary on the Bible - 1831
19:37: Nisroch his god - We know nothing of this deity; he is nowhere else mentioned.
Smote him with the sword - The rabbins say that his sons had learned that he intended to sacrifice them to this god, and that they could only prevent this by slaying him.
The same writers add, that he consulted his wise men how it was that such miracles should be wrought for the Israelites; who told him that it was because of the merit of Abraham who had offered his only son to God: he then said, I will offer to him my two sons; which when they heard, they rose up and slew him. When a rabbin cannot untie a knot, he feels neither scruple nor difficulty to cut it.
Albert Barnes: Notes on the Bible - 1834
19:37: The death of Sennacherib, which took place many years afterward (680 B. C.), is related here, as, from the divine point of view, the sequel to his Syrian expeditions.
Nisroch his god - Nisroch has not been as yet identified with any known Assyrian deity. The word may not be the name of a god at all but the name of the temple, as Josephus understood it. Assyrian temples were almost all distinguished by special names. If this be the true solution, the translation should run - "As he was worshipping his god in the house Nisroch."
They escaped into the land of Armenia - literally, "the land of Ararat," or the northeastern portion of Armenia, where it adjoined Media. The Assyrian inscriptions show that Armenia was at this time independent of Assyria, and might thus afford a safe refuge to the rebels.
Esar-haddon (or Esar-chaddon), is beyond a doubt the Asshur-akh-iddin of the inscriptions, who calls himself the son, and appears to be the successor of Sin-akh-irib. He commenced his reign by a struggle with his brother Adrammelech, and occupied the throne for only thirteen years, when he was succeeded by his son, Sardanapalus or Asshur-bani-pal. He warred with Phoenicia, Syria, Arabia, Egypt, and Media, and built three palaces, one at Nineveh, and the others at Calah and Babylon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:37: Nisroch: Kg2 19:10, Kg2 18:5, Kg2 18:30; Deu 32:31; Ch2 32:14, Ch2 32:19; Isa 37:37, Isa 37:38
his sons smote: Kg2 19:7; Ch2 32:21
the land: Armenia or Ararat is a province of Asia, comprising the modern Turcomania and part of Persia; having Georgia on the north, Curdistan, or the ancient Assyria on the south, and Asia Minor, now Natolia, on the west.
Armenia: Heb. Ararat, Gen 8:4; Jer 51:27
Esarhaddon: Ezr 4:2
Next: 4 Kings (2 Kings) Chapter 20
Geneva 1599
And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons (y) smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead.
(y) This was the just judgment of God for his blasphemy, that he would be slain before the idol that he preferred to the living God, and by those who should by nature have needed his defence.
John Wesley
Was worshipping, &c. - The God of Israel had done enough to convince him, that he was the only true God. Yet he persists in his idolatry. Justly then is his blood mingled with his sacrifices, who will not be convinced by so dear - bought a demonstration, of his folly in worshipping idols.
Robert Jamieson, A. R. Fausset and David Brown
SENNACHERIB SLAIN. (4Kings 19:37)
as he was worshipping in the house of Nisroch--Assarae, or Asshur, the head of the Assyrian Pantheon, represented not as a vulture-headed figure (that is now ascertained to be a priest), but as a winged figure in a circle, which was the guardian deity of Assyria. The king is represented on the monuments standing or kneeling beneath this figure, his hand raised in sign of prayer or adoration.
his sons smote him with the sword--Sennacherib's temper, exasperated probably by his reverses, displayed itself in the most savage cruelty and intolerable tyranny over his subjects and slaves, till at length he was assassinated by his two sons, whom, it is said, he intended to sacrifice to pacify the gods and dispose them to grant him a return of prosperity. The parricides taking flight into Armenia, a third son, Esar-haddon, ascended the throne.