Թագաւորութիւններ Դ / 2 Kings - 8 |

Text:
< PreviousԹագաւորութիւններ Դ - 8 2 Kings - 8Next >


jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The passages of story recorded in this chapter oblige us to look back. I. We read before of a Shunammite woman that was a kind benefactor to Elisha; now here we are told how she fared the better for it, afterwards, in the advice Elisha gave her, and the favour the king showed her for his sake, ver. 1-6. II. We read before of the designation of Hazael to be king of Syria (1 Kings xix. 15), and here we have an account of his elevation to that throne and the way he forced for himself to it, by killing his master, ver. 7-15. III. We read before of Jehoram's reigning over Judah in the room of his father Jehoshaphat (1 Kings xxii. 50), now here we have a short and sad history of his short and wicked reign (ver. 16-24), and the beginning of the history of the reign of his son Ahaziah, ver. 25-29.
Adam Clarke: Commentary on the Bible - 1831
Account of the sojourning of the Shunammite in the land of the Philistines, during the seven years famine, Kg2 8:1, Kg2 8:2. She returns, and solicits the king to let her have back her land; which, with its fruits, he orders to be restored to her, Kg2 8:3-6. Elisha comes to Damascus, and finds Ben-hadad sick; who sends his servant Hazael to the prophet to inquire whether he shall recover, Kg2 8:7-9. Elisha predicts his death, tells Hazael that he shall be king, and shows him the atrocities he will commit, Kg2 8:10-14. Hazael returns, stifles his master with a wet cloth, and reigns in his stead, Kg2 8:15. Jehoram, son of Jehoshaphat, becomes king over Judah; his bad reign, Kg2 8:16-19. Edom and Libnah revolt, Kg2 8:20-22. Jehoram dies, and his son Ahaziah reigns in his stead, Kg2 8:23, Kg2 8:24. His bad reign, Kg2 8:25-27. He joins with Joram, son of Ahab, against Hazael; Joram is wounded by the Syrians, and goes to Jezreel to be healed, Kg2 8:28, Kg2 8:29.
4 Kings (2 Kings) 8:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg2 8:1, The Shunammite, having left her country seven years, to avoid the forewarned famine, for Elisha's miracle's sake has her land restored by the king; Kg2 8:7, Hazael, being sent with a present by Ben-hadad to Elisha at Damascus, after he had heard the prophecy, kills his master, and succeeds him; Kg2 8:16, Jehoram's wicked reign in Judah; Kg2 8:20, Edom and Libnah Rev_olt; Kg2 8:23, Ahaziah succeeds Jehoram; Kg2 8:25, Ahaziah's wicked reign; Kg2 8:28, He visits Joram, being wounded, at Jezreel.
Carl Friedrich Keil and Franz Delitzsch

Elisha's Influence Helps the Shunammite to the Possession of her House and Field. - 4Kings 8:1, 4Kings 8:2. By the advice of Elisha, the woman whose son the prophet had restored to life (4Kings 4:33) had gone with her family into the land of the Philistines during a seven years' famine, and had remained there seven years. The two verses are rendered by most commentators in the pluperfect, and that with perfect correctness, for they are circumstantial clauses, and ותּקם is merely a continuation of דּבּר, the two together preparing the way for, and introducing the following event. The object is not to relate a prophecy of Elisha of the seven years' famine, but what afterwards occurred, namely, how king Joram was induced by the account of Elisha's miraculous works to have the property of the Shunammite restored to her upon her application. The seven years' famine occurred in the middle of Joram's reign, and the event related here took place before the curing of Naaman the Syrian (2 Kings 5), as is evident from the fact that Gehazi talked with the king (4Kings 8:4), and therefore had not yet been punished with leprosy. But it cannot have originally stood between 4Kings 4:37 and 4Kings 4:38, as Thenius supposes, because the incidents related in 4Kings 4:38-44 belong to the time of this famine (cf. 4Kings 4:38), and therefore precede the occurrence mentioned here. By the words, "the Lord called the famine, and it came seven years" (sc., lasting that time), the famine is described as a divine judgment for the idolatry of the nation.
Geneva 1599
Then spake Elisha unto the woman, whose son he had restored to life, saying, Arise, and go thou and thine household, and sojourn wheresoever thou (a) canst sojourn: for the LORD hath called for a famine; and it shall also come upon the land seven years.
(a) Where you can find a convenient place to dwell, where there is plenty.
John Gill
INTRODUCTION TO 2 KINGS 8
This chapter gives an account of some advice Elisha had formerly given to the Shunammite woman, and of the success of it, 4Kings 8:1 and of the sickness of the king of Syria, who sent to Elisha, then being at Damascus, by Hazael, to know whether he should recover; by whom a message was returned, and Hazael was told by the prophet he should be king of Syria, and exercise great cruelty in Israel, 4Kings 8:7 and of the bad reign of Jehoram, son of Jehoshaphat, over Judah, 4Kings 8:16 and of the reign of his son Ahaziah, 4Kings 8:25.
John Wesley
Sojourn - In any convenient place out of the land of Israel. The Lord, &c. - Hath appointed to bring a famine. This expression intimates, that all afflictions are sent by God, and come at his call or command. Seven years - A double time to the former famine under Elijah, which is but just, because they were still incorrigible under all the judgments of God, and the powerful ministry of Elisha.
Robert Jamieson, A. R. Fausset and David Brown
THE SHUNAMMITE'S LAND RESTORED. (4Kings 8:1-6)
Then spake Elisha unto the woman--rather "had spoken." The repetition of Elisha's direction to the Shunammite is merely given as an introduction to the following narrative; and it probably took place before the events recorded in chapters 5 and 6.
the Lord hath called for a famine--All such calamities are chastisements inflicted by the hand of God; and this famine was to be of double duration to that one which happened in the time of Elijah (Jas 5:17) --a just increase of severity, since the Israelites still continued obdurate and incorrigible under the ministry and miracles of Elisha (Lev 26:21, Lev 26:24, Lev 26:28).
8:18:1: Եւ խօսեցաւ Եղիսեէ ընդ կնոջն զորոյ կեցոյց զորդին՝ եւ ասէ. Արի՛ գնա՛ դու ՚ի տուն քո՝ եւ լե՛ր պանդուխտ ուր եւ պանդխտիցիս, զի կոչեաց Տէր սո՛վ ՚ի վերայ երկրիս. քանզի ե՛կն իսկ սով զեւթն ամ ՚ի վերայ երկրին[3846]։ [3846] Այլք. Գնա՛ դու եւ տուն քո. եւ լե՛ր... քանզի եւ եկն իսկ եւթն ամ ՚ի վերայ երկ՛՛։
1 Եղիսէէն, խօսելով այն կնոջ հետ, որի որդուն կենդանացրել էր, ասաց. «Վե՛ր կացէք գնացէ՛ք դու եւ քո տնեցիները, եղէ՛ք պանդուխտ այնտեղ, որտեղ կարող էք ապրել, քանզի Տէրը սով է ուղարկելու երկրի վրայ. դա արդէն եկել է եւ եօթը տարի է տեւելու երկրի վրայ»:
8 Եղիսէ խօսեցաւ այն կնոջ, որուն տղան ողջնցուցեր էր ու ըսաւ. «Ելի՛ր, դուն քու ընտանիքովդ գնա՛ եւ ուր որ կրնաս՝ հոն պանդխտութիւն ըրէ՛, վասն զի Տէրը սովը կանչեց եւ ահա պիտի գայ եօթը տարի այս երկրին վրայ մնալու»։
Եւ խօսեցաւ Եղիսէ ընդ կնոջն զորոյ կեցոյց զորդին, եւ ասէ. Արի գնա դու ի տուն քո եւ լեր պանդուխտ ուր եւ պանդխտիցիս, զի կոչեաց Տէր [101]սով ի վերայ երկրիս. քանզի`` եկն իսկ սով զեւթն ամ ի վերայ երկրին:

8:1: Եւ խօսեցաւ Եղիսեէ ընդ կնոջն զորոյ կեցոյց զորդին՝ եւ ասէ. Արի՛ գնա՛ դու ՚ի տուն քո՝ եւ լե՛ր պանդուխտ ուր եւ պանդխտիցիս, զի կոչեաց Տէր սո՛վ ՚ի վերայ երկրիս. քանզի ե՛կն իսկ սով զեւթն ամ ՚ի վերայ երկրին[3846]։
[3846] Այլք. Գնա՛ դու եւ տուն քո. եւ լե՛ր... քանզի եւ եկն իսկ եւթն ամ ՚ի վերայ երկ՛՛։
1 Եղիսէէն, խօսելով այն կնոջ հետ, որի որդուն կենդանացրել էր, ասաց. «Վե՛ր կացէք գնացէ՛ք դու եւ քո տնեցիները, եղէ՛ք պանդուխտ այնտեղ, որտեղ կարող էք ապրել, քանզի Տէրը սով է ուղարկելու երկրի վրայ. դա արդէն եկել է եւ եօթը տարի է տեւելու երկրի վրայ»:
8 Եղիսէ խօսեցաւ այն կնոջ, որուն տղան ողջնցուցեր էր ու ըսաւ. «Ելի՛ր, դուն քու ընտանիքովդ գնա՛ եւ ուր որ կրնաս՝ հոն պանդխտութիւն ըրէ՛, վասն զի Տէրը սովը կանչեց եւ ահա պիտի գայ եօթը տարի այս երկրին վրայ մնալու»։
zohrab-1805▾ eastern-1994▾ western am▾
8:18:1 И говорил Елисей женщине, сына которой воскресил он, и сказал: встань, и пойди, ты и дом твой, и поживи там, где можешь пожить, ибо призвал Господь голод, и он придет на сию землю на семь лет.
8:1 καὶ και and; even Ελισαιε ελισαιε talk; speak πρὸς προς to; toward τὴν ο the γυναῖκα γυνη woman; wife ἧς ος who; what ἐζωπύρησεν ζωπυρεω the υἱόν υιος son λέγων λεγω tell; declare ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even δεῦρο δευρο come on; this point σὺ συ you καὶ και and; even ὁ ο the οἶκός οικος home; household σου σου of you; your καὶ και and; even παροίκει παροικεω reside οὗ ος who; what ἐὰν εαν and if; unless παροικήσῃς παροικεω reside ὅτι οτι since; that κέκληκεν καλεω call; invite κύριος κυριος lord; master λιμὸν λιμος famine; hunger ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καί και and; even γε γε in fact ἦλθεν ερχομαι come; go ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἑπτὰ επτα seven ἔτη ετος year
8:1 וֶ we וְ and אֱלִישָׁ֡ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha דִּבֶּ֣ר dibbˈer דבר speak אֶל־ ʔel- אֶל to הָ hā הַ the אִשָּׁה֩ ʔiššˌā אִשָּׁה woman אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֶחֱיָ֨ה heḥᵉʸˌā חיה be alive אֶת־ ʔeṯ- אֵת [object marker] בְּנָ֜הּ bᵊnˈāh בֵּן son לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say ק֤וּמִי qˈûmî קום arise וּ û וְ and לְכִי֙ lᵊḵˌî הלך walk אַ֣תְּאתי *ʔˈat אַתְּ you וּ û וְ and בֵיתֵ֔ךְ vêṯˈēḵ בַּיִת house וְ wᵊ וְ and ג֖וּרִי ḡˌûrî גור dwell בַּ ba בְּ in אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תָּג֑וּרִי tāḡˈûrî גור dwell כִּֽי־ kˈî- כִּי that קָרָ֤א qārˈā קרא call יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לָֽ lˈā לְ to † הַ the רָעָ֔ב rāʕˈāv רָעָב hunger וְ wᵊ וְ and גַם־ ḡam- גַּם even בָּ֥א bˌā בוא come אֶל־ ʔel- אֶל to הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth שֶׁ֥בַע šˌevaʕ שֶׁבַע seven שָׁנִֽים׃ šānˈîm שָׁנָה year
8:1. Heliseus autem locutus est ad mulierem cuius vivere fecerat filium dicens surge vade tu et domus tua et peregrinare ubicumque reppereris vocavit enim Dominus famem et veniet super terram septem annisAnd Eliseus spoke to the woman, whose son he had restored to life, saying: Arise, and go thou, and thy household, and sojourn wheresoever thou canst find: for the Lord hath called a famine, and it shall come upon the land seven years.
1. Now Elisha had spoken unto the woman, whose son he had restored to life, saying, Arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn: for the LORD hath called for a famine; and it shall also come upon the land seven years.
8:1. Now Elisha spoke to the woman, whose son he had caused to live, saying: “Rise up. Go, you and your household, and sojourn in whatever place you can find. For the Lord has called forth a famine, and it shall overwhelm the land for seven years.”
8:1. Then spake Elisha unto the woman, whose son he had restored to life, saying, Arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn: for the LORD hath called for a famine; and it shall also come upon the land seven years.
Then spake Elisha unto the woman, whose son he had restored to life, saying, Arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn: for the LORD hath called for a famine; and it shall also come upon the land seven years:

8:1 И говорил Елисей женщине, сына которой воскресил он, и сказал: встань, и пойди, ты и дом твой, и поживи там, где можешь пожить, ибо призвал Господь голод, и он придет на сию землю на семь лет.
8:1
καὶ και and; even
Ελισαιε ελισαιε talk; speak
πρὸς προς to; toward
τὴν ο the
γυναῖκα γυνη woman; wife
ἧς ος who; what
ἐζωπύρησεν ζωπυρεω the
υἱόν υιος son
λέγων λεγω tell; declare
ἀνάστηθι ανιστημι stand up; resurrect
καὶ και and; even
δεῦρο δευρο come on; this point
σὺ συ you
καὶ και and; even
ο the
οἶκός οικος home; household
σου σου of you; your
καὶ και and; even
παροίκει παροικεω reside
οὗ ος who; what
ἐὰν εαν and if; unless
παροικήσῃς παροικεω reside
ὅτι οτι since; that
κέκληκεν καλεω call; invite
κύριος κυριος lord; master
λιμὸν λιμος famine; hunger
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καί και and; even
γε γε in fact
ἦλθεν ερχομαι come; go
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ἑπτὰ επτα seven
ἔτη ετος year
8:1
וֶ we וְ and
אֱלִישָׁ֡ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
דִּבֶּ֣ר dibbˈer דבר speak
אֶל־ ʔel- אֶל to
הָ הַ the
אִשָּׁה֩ ʔiššˌā אִשָּׁה woman
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֶחֱיָ֨ה heḥᵉʸˌā חיה be alive
אֶת־ ʔeṯ- אֵת [object marker]
בְּנָ֜הּ bᵊnˈāh בֵּן son
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
ק֤וּמִי qˈûmî קום arise
וּ û וְ and
לְכִי֙ lᵊḵˌî הלך walk
אַ֣תְּאתי
*ʔˈat אַתְּ you
וּ û וְ and
בֵיתֵ֔ךְ vêṯˈēḵ בַּיִת house
וְ wᵊ וְ and
ג֖וּרִי ḡˌûrî גור dwell
בַּ ba בְּ in
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תָּג֑וּרִי tāḡˈûrî גור dwell
כִּֽי־ kˈî- כִּי that
קָרָ֤א qārˈā קרא call
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לָֽ lˈā לְ to
הַ the
רָעָ֔ב rāʕˈāv רָעָב hunger
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
בָּ֥א bˌā בוא come
אֶל־ ʔel- אֶל to
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
שֶׁ֥בַע šˌevaʕ שֶׁבַע seven
שָׁנִֽים׃ šānˈîm שָׁנָה year
8:1. Heliseus autem locutus est ad mulierem cuius vivere fecerat filium dicens surge vade tu et domus tua et peregrinare ubicumque reppereris vocavit enim Dominus famem et veniet super terram septem annis
And Eliseus spoke to the woman, whose son he had restored to life, saying: Arise, and go thou, and thy household, and sojourn wheresoever thou canst find: for the Lord hath called a famine, and it shall come upon the land seven years.
8:1. Now Elisha spoke to the woman, whose son he had caused to live, saying: “Rise up. Go, you and your household, and sojourn in whatever place you can find. For the Lord has called forth a famine, and it shall overwhelm the land for seven years.”
8:1. Then spake Elisha unto the woman, whose son he had restored to life, saying, Arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn: for the LORD hath called for a famine; and it shall also come upon the land seven years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6: Семилетний голод, предсказанный пророком Елисеем, был тождествен с упомянутым в IV:39. Вскоре, вероятно, после воскрешения пророком сына сонамитянки (IV:35-37), он предсказывает ей наступление 7-летнего голода, советуя удалиться с семьей в одну из соседних стран (как некогда сделало семейство Елимелеха (Руфь I:1: сл.). "Слово сие даст повод догадываться, что голодом были наказываемы израильтяне. А если бы общий был голод на земле, он не послал бы в другое место. Из сего видно, что сею ниспосланной от Бога казнью вразумляемы были израильтяне, после такого о них попечения живущие нечестиво" (блаж. Феодорит, вопр. 22). Сонамитянка избирает сопредельную с Израилем Филистимскую землю, отличавшуюся плодородием, где и пробыла с семьей время голода. Возвратившись, она нашла дом и поле свое в чужих руках: или конфискованным в царские имения (ср. 3: Цар. XXI:15) или забранными частным лицом, - в противность духу закона Моисеева и древней практике (Руфь I:4; IV:5). Сонамитянка с просьбой о возвращении ей имения обращается к царю, который в то время беседовал с Гиезием о чудесах пророка Елисея. (Из того, что в ст. 4: Гиезий называется слугою Елисея и, как здоровый, беседует с царем, между тем как после известного преступления по исцелении Неемана он был поражен проказой, V:27: и, конечно, вследствие преступления и болезни уже не мог оставаться слугой пророка, многие толкователи относят описываемый здесь разговор царя с Гиезием ко времени до исцеления Неемана; но и для прокаженных не исключена была возможность беседовать с людьми, Мф. VIII:2; Лк. XVII:12, след. Гиезий мог говорить с царем уже прокаженный; главное же, перестановка событий, предлагаемая этой догадкою, вносит еще большую спутанность в историю пророка Елисея, и без того представляющей хронологическую неопределенность). Гиезий в числе чудес Елисея называет царю главнейшее воскрешение сына сонамитянки, тем более, что она сама тогда пришла к царю, который и удовлетворяет ее просьбу - не без влияния обаяния личности пророка под свежим впечатлением воспоминаний о чудесах его.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
A Famine in Israel; the Shunammite's Possessions Restored. B. C. 886.

1 Then spake Elisha unto the woman, whose son he had restored to life, saying, Arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn: for the LORD hath called for a famine; and it shall also come upon the land seven years. 2 And the woman arose, and did after the saying of the man of God: and she went with her household, and sojourned in the land of the Philistines seven years. 3 And it came to pass at the seven years' end, that the woman returned out of the land of the Philistines: and she went forth to cry unto the king for her house and for her land. 4 And the king talked with Gehazi the servant of the man of God, saying, Tell me, I pray thee, all the great things that Elisha hath done. 5 And it came to pass, as he was telling the king how he had restored a dead body to life, that, behold, the woman, whose son he had restored to life, cried to the king for her house and for her land. And Gehazi said, My lord, O king, this is the woman, and this is her son, whom Elisha restored to life. 6 And when the king asked the woman, she told him. So the king appointed unto her a certain officer, saying, Restore all that was hers, and all the fruits of the field since the day that she left the land, even until now.
Here we have,
I. The wickedness of Israel punished with a long famine, one of God's sore judgments often threatened in the law. Canaan, that fruitful land, was turned into barrenness, for the iniquity of those that dwelt therein. The famine in Samaria was soon relieved by the raising of that siege, but neither that judgment nor that mercy had a due influence upon them, and therefore the Lord called for another famine; for when he judgeth he will overcome. If less judgments do not prevail to bring men to repentance, he will send greater and longer; they are at his beck, and will come when he calls for them. He does, by his ministers, call for reformation and obedience, and, if those calls be not regarded, we may expect he will call for some plague or other, for he will be heard. This famine continued seven years, as long again as that in Elijah's time; for if men will walk contrary to him, he will heat the furnace yet hotter.
II. The kindness of the good Shunammite to the prophet rewarded by the care that was taken of her in that famine; she was not indeed fed by miracle, as the widow of Sarepta was, but, 1. She had notice given her of this famine before it came, that she might provide accordingly, and was directed to remove to some other country; any where but in Israel she would find plenty. It was a great advantage to Egypt in Joseph's time that they had notice of the famine before it came, so it was to this Shunammite; others would be forced to remove at last, after they had long borne the grievances of the famine, and had wasted their substance, and could not settle elsewhere upon such good terms as she might that went early, before the crowd, and took her stock with her unbroken. It is our happiness to foresee an evil, and our wisdom, when we foresee an evil, and our wisdom, when we foresee it, to hide ourselves. 2. Providence gave her a comfortable settlement in the land of the Philistines, who, though subdued by David, yet were not wholly rooted out. It seems the famine was peculiar to the land of Israel, and other countries that joined close to them had plenty at the same time, which plainly showed the immediate hand of God in it (as in the plagues of Egypt, when they distinguished between the Israelites and the Egyptians) and that the sins of Israel, against whom this judgment was directly levelled, were more provoking to God than the sins of their neighbours, because of their profession of relation to God. You only have I known, therefore will I punish you, Amos iii. 2. Other countries had rain when they had none, were free from locusts and caterpillars when they were eaten up with them; for some think this was the famine spoken of, Joel i. 3, 4. It is strange that when there was plenty in the neighbouring countries there were not those that made it their business to import corn into the land of Israel, which might have prevented the inhabitants from removing; but, as they were befooled with their idolatries, so they were infatuated even in the matters of their civil interest.
III. Her petition to the king at her return, favoured by the seasonableness of her application to him. 1. When the famine was over she returned out of the land of the Philistines; that was no proper place for an Israelite to dwell any longer than there was a necessity for so doing, for there she could not keep her new moons and her sabbaths as she used to do in her own country, among the schools of the prophets, ch. iv. 23. 2. At her return she found herself kept out of the possession of her own estate, it being either confiscated to the exchequer, seized by the lord, or usurped in her absence by some of the neighbours; or perhaps the person she had entrusted with the management of it proved false, and would neither resign it to her nor come to an account with her for the profits: so hard is it to find a person that one can put a confidence in in a time of trouble, Prov. xxv. 19; Mic. vii. 5. 3. She made her application to the king himself for redress; for, it seems (be it observed to his praise), he was easy of access, and did himself take cognizance of the complaint of his injured subjects. Time was when she dwelt so securely among her own people that she had no occasion to be spoken for to the king, or to the captain of the host (ch. iv. 13); but now her own familiar friends, in whom she trusted, proved so unjust and unkind that she was glad to appeal to the king against them. Such uncertainty there is in the creature that that may fail us which we most depend upon and that befriend us which we think we shall never need. 4. She found the king talking with Gehazi about Elisha's miracles, v. 4. It was his shame that he needed now to be informed concerning them, when he might have acquainted himself with them as they were done from Elisha himself, if he had not been willing to shut his eyes against the convincing evidence of his mission; yet it was his praise that he was now better disposed, and would rather talk with a leper that was capable of giving a good account of them than continue ignorant of them. The law did not forbid all conversation with lepers, but only dwelling with them. There being then no priests in Israel, perhaps the king, or some one appointed by him, had the inspection of lepers, and passed the judgment upon them, which might bring him acquainted with Gehazi. 5. This happy coincidence befriended both Gehazi's narrative and her petition. Providence is to be acknowledged in ordering the circumstances of events, for sometimes those that are minute in themselves prove of great consequence, as this did, for, (1.) It made the king ready to believe Gehazi's narrative when it was thus confirmed by the persons most nearly concerned: "This is the woman, and this her son; let them speak for themselves," v. 5. Thus did God even force him to believe what he might have had some colour to question if he had only had Gehazi's word for it, because he was branded for a liar, witness his leprosy. (2.) It made him ready to grant her request; for who would not be ready to favour one whom heaven had thus favoured, and to support a life which was given once and again by miracle? In consideration of this the king gave orders that her land should be restored to her and all the profits that were made of it in her absence. If it was to himself that the land and profits had escheated, it was generous and kind to make so full a restitution; he would not (as Pharaoh did in Joseph's time) enrich the crown by the calamities of his subjects. If it was by some other person that her property was invaded, it was an act of justice in the king, and part of the duty of his place, to give her redress, Ps. lxxxii. 3, 4; Prov. xxxi. 9. It is not enough for those in authority that they do no wrong themselves, but they must support the right of those that are wronged.
Adam Clarke: Commentary on the Bible - 1831
8:1: Then spake Elisha - As this is the relation of an event far past, the words should be translated, "But Elisha had spoken unto the woman whose son he had restored unto life; and the woman had arisen, and acted according to the saying of the man of God, and had gone with her family, and had sojourned in the land of the Philistines seven years." What is mentioned in these two verses happened several years before the time specified in the third verse. See the observations at the end of the preceding chapter, Kg2 7:17 (note).
4 Kings (2 Kings) 8:4
Albert Barnes: Notes on the Bible - 1834
8:1: The famine here recorded, and the conversation of the monarch with Gehazi, must have been anterior to the events related in 2 Kings 5 since we may be sure that a king of Israel would not have entered into familiar conversation with a confirmed leper. The writer of Kings probably col ected the miracles of Elisha from various sources, and did not always arrange them chronologically. Here the link of connection is to be found in the nature of the miracle. As Elisha on one occasion prophesied plenty, so on another he had prophesied a famine.
Called for a famine - A frequent expression (compare the marginal references). God's "calling for" anything is the same as His producing it (see Eze 36:29; Rom 4:17).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: am 3113, bc 891
whose son: Kg2 4:18, Kg2 4:31-35
sojourn: Gen 12:10, Gen 26:1, Gen 47:4; Rut 1:1
the Lord: Gen 41:25, Gen 41:28, Gen 41:32; Lev 26:19, Lev 26:20, Lev 26:26; Deu 28:22-24, Deu 28:38-40; Kg1 17:1, Kg1 18:2; Psa 105:16, Psa 107:34; Hag 1:11; Luk 21:11, Luk 21:22; Act 11:28
called for a famine: Jer 25:29
seven years: Gen 41:27; Sa2 21:1, Sa2 24:13; Luk 4:25
John Gill
Then spoke Elisha unto the woman (whose son he had restored to life),.... His hostess at Shunem, 4Kings 4:8 the following he said to her, not after the famine in Samaria, but before it, as some circumstances show:
saying, arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn; with the greatest safety to her person and property, and with the least danger to her moral and religious character:
for the Lord hath called for a famine, and it shall also come upon the land seven years: which Jarchi says was the famine that was in the days of Joel; it was, undoubtedly, on account of the idolatry of Israel, and was double the time of that in the days of Elijah.
8:28:2: Եւ յարեաւ կինն եւ արար ըստ բանին Եղիսէի. եւ գնաց ինքն եւ տուն իւր, եւ պանդխտեցաւ յերկրին այլազգեաց եւթն ամ։
2 Կինը վեր կացաւ եւ արեց այնպէս, ինչպէս Եղիսէէն էր ասել. ինքն ու տնեցիները գնացին եւ եօթը տարի պանդուխտ մնացին այլազգիների երկրում:
2 Այն կինը ելաւ ու Աստուծոյ մարդուն ըսածին պէս ըրաւ։ Ինք իր ընտանիքովը գնաց ու Փղշտացիներու երկրին մէջ եօթը տարի պանդխտութիւն ըրաւ։
Եւ յարեաւ կինն եւ արար ըստ բանին [102]Եղիսէի, եւ գնաց ինքն եւ տուն իւր, եւ պանդխտեցաւ յերկրին այլազգեաց եւթն ամ:

8:2: Եւ յարեաւ կինն եւ արար ըստ բանին Եղիսէի. եւ գնաց ինքն եւ տուն իւր, եւ պանդխտեցաւ յերկրին այլազգեաց եւթն ամ։
2 Կինը վեր կացաւ եւ արեց այնպէս, ինչպէս Եղիսէէն էր ասել. ինքն ու տնեցիները գնացին եւ եօթը տարի պանդուխտ մնացին այլազգիների երկրում:
2 Այն կինը ելաւ ու Աստուծոյ մարդուն ըսածին պէս ըրաւ։ Ինք իր ընտանիքովը գնաց ու Փղշտացիներու երկրին մէջ եօթը տարի պանդխտութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:28:2 И встала та женщина, и сделала по слову человека Божия; и пошла она и дом ее, и жила в земле Филистимской семь лет.
8:2 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect ἡ ο the γυνὴ γυνη woman; wife καὶ και and; even ἐποίησεν ποιεω do; make κατὰ κατα down; by τὸ ο the ῥῆμα ρημα statement; phrase Ελισαιε ελισαιε and; even ἐπορεύθη πορευομαι travel; go αὐτὴ αυτος he; him καὶ και and; even ὁ ο the οἶκος οικος home; household αὐτῆς αυτος he; him καὶ και and; even παρῴκει παροικεω reside ἐν εν in γῇ γη earth; land ἀλλοφύλων αλλοφυλος foreigner ἑπτὰ επτα seven ἔτη ετος year
8:2 וַ wa וְ and תָּ֨קָם֙ ttˈāqom קום arise הָֽ hˈā הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman וַ wa וְ and תַּ֕עַשׂ ttˈaʕaś עשׂה make כִּ ki כְּ as דְבַ֖ר ḏᵊvˌar דָּבָר word אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and תֵּ֤לֶךְ ttˈēleḵ הלך walk הִיא֙ hî הִיא she וּ û וְ and בֵיתָ֔הּ vêṯˈāh בַּיִת house וַ wa וְ and תָּ֥גָר ttˌāḡor גור dwell בְּ bᵊ בְּ in אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine שֶׁ֥בַע šˌevaʕ שֶׁבַע seven שָׁנִֽים׃ šānˈîm שָׁנָה year
8:2. quae surrexit et fecit iuxta verbum hominis Dei et vadens cum domo sua peregrinata est in terra Philisthim diebus multisAnd she arose, and did according to the word of the man of God: and going with her household, she sojourned in the land of the Philistines many days.
2. And the woman arose, and did according to the word of the man of God: and she went with her household, and sojourned in the land of the Philistines seven years.
8:2. And she rose up, and she acted in accord with the word of the man of God. And going with her household, she sojourned in the land of the Philistines for many days.
8:2. And the woman arose, and did after the saying of the man of God: and she went with her household, and sojourned in the land of the Philistines seven years.
And the woman arose, and did after the saying of the man of God: and she went with her household, and sojourned in the land of the Philistines seven years:

8:2 И встала та женщина, и сделала по слову человека Божия; и пошла она и дом ее, и жила в земле Филистимской семь лет.
8:2
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
ο the
γυνὴ γυνη woman; wife
καὶ και and; even
ἐποίησεν ποιεω do; make
κατὰ κατα down; by
τὸ ο the
ῥῆμα ρημα statement; phrase
Ελισαιε ελισαιε and; even
ἐπορεύθη πορευομαι travel; go
αὐτὴ αυτος he; him
καὶ και and; even
ο the
οἶκος οικος home; household
αὐτῆς αυτος he; him
καὶ και and; even
παρῴκει παροικεω reside
ἐν εν in
γῇ γη earth; land
ἀλλοφύλων αλλοφυλος foreigner
ἑπτὰ επτα seven
ἔτη ετος year
8:2
וַ wa וְ and
תָּ֨קָם֙ ttˈāqom קום arise
הָֽ hˈā הַ the
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
וַ wa וְ and
תַּ֕עַשׂ ttˈaʕaś עשׂה make
כִּ ki כְּ as
דְבַ֖ר ḏᵊvˌar דָּבָר word
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
תֵּ֤לֶךְ ttˈēleḵ הלך walk
הִיא֙ הִיא she
וּ û וְ and
בֵיתָ֔הּ vêṯˈāh בַּיִת house
וַ wa וְ and
תָּ֥גָר ttˌāḡor גור dwell
בְּ bᵊ בְּ in
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine
שֶׁ֥בַע šˌevaʕ שֶׁבַע seven
שָׁנִֽים׃ šānˈîm שָׁנָה year
8:2. quae surrexit et fecit iuxta verbum hominis Dei et vadens cum domo sua peregrinata est in terra Philisthim diebus multis
And she arose, and did according to the word of the man of God: and going with her household, she sojourned in the land of the Philistines many days.
8:2. And she rose up, and she acted in accord with the word of the man of God. And going with her household, she sojourned in the land of the Philistines for many days.
8:2. And the woman arose, and did after the saying of the man of God: and she went with her household, and sojourned in the land of the Philistines seven years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:2: The country of the Philistines - the rich low grain-growing plain along the seacoast of Judah - was always a land of plenty compared with the highlands of Palestine. Moreover, if food failed there, it was easily imported by sea from the neighboring Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: with: Ti1 5:8
land: Jdg 3:3; Sa1 27:1-3
John Gill
And the woman arose, and did after the saying of the man of God,.... Whose words she had reason to believe; she having a son given to her according to his word, and this restored to life, when dead, through his intercession:
and she went with her household, and sojourned in the land of the Philistines; which was not far from her native place, and where there was plenty of food, and she could have as free an exercise of her religion as in the idolatrous kingdom of Israel.
Robert Jamieson, A. R. Fausset and David Brown
she . . . sojourned in the land of the Philistines seven years--Their territory was recommended to her from its contiguity to her usual residence; and now that this state had been so greatly reduced, there was less risk than formerly from the seductions of idolatry; and many of the Jews and Israelites were residing there. Besides, an emigration thither was less offensive to the king of Israel than going to sojourn in Judah.
8:38:3: Եւ եղեւ յե՛տ կատարելոյ ամացն եւթանց, դարձա՛ւ կինն յայլազգեաց, եւ եկն բողոք հարկանել առ արքայ վասն տան իւրոյ եւ վասն անդւոց իւրոց։
3 Եօթը տարին լրանալուց յետոյ կինը վերադարձաւ այլազգիների երկրից եւ իր տան ու արտերի համար բողոքի գնաց արքայի մօտ:
3 Եօթը տարին լմննալէն ետքը՝ այն կինը Փղշտացիներուն երկրէն դարձաւ եւ իր տանը համար ու իր արտին համար թագաւորին բողոքելու գնաց։
Եւ եղեւ յետ կատարելոյ ամացն եւթանց, դարձաւ կինն յայլազգեացն, եւ եկն բողոք հարկանել առ արքայ վասն տան իւրոյ եւ վասն անդոց իւրոց:

8:3: Եւ եղեւ յե՛տ կատարելոյ ամացն եւթանց, դարձա՛ւ կինն յայլազգեաց, եւ եկն բողոք հարկանել առ արքայ վասն տան իւրոյ եւ վասն անդւոց իւրոց։
3 Եօթը տարին լրանալուց յետոյ կինը վերադարձաւ այլազգիների երկրից եւ իր տան ու արտերի համար բողոքի գնաց արքայի մօտ:
3 Եօթը տարին լմննալէն ետքը՝ այն կինը Փղշտացիներուն երկրէն դարձաւ եւ իր տանը համար ու իր արտին համար թագաւորին բողոքելու գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
8:38:3 По прошествии семи лет возвратилась эта женщина из земли Филистимской и пришла просить царя о доме своем и о поле своем.
8:3 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τὸ ο the τέλος τελος completion; sales tax τῶν ο the ἑπτὰ επτα seven ἐτῶν ετος year καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return ἡ ο the γυνὴ γυνη woman; wife ἐκ εκ from; out of γῆς γη earth; land ἀλλοφύλων αλλοφυλος foreigner εἰς εις into; for τὴν ο the πόλιν πολις city καὶ και and; even ἦλθεν ερχομαι come; go βοῆσαι βοαω scream; shout πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king περὶ περι about; around τοῦ ο the οἴκου οικος home; household ἑαυτῆς εαυτου of himself; his own καὶ και and; even περὶ περι about; around τῶν ο the ἀγρῶν αγρος field ἑαυτῆς εαυτου of himself; his own
8:3 וַ wa וְ and יְהִ֗י yᵊhˈî היה be מִ mi מִן from קְצֵה֙ qᵊṣˌē קָצֶה end שֶׁ֣בַע šˈevaʕ שֶׁבַע seven שָׁנִ֔ים šānˈîm שָׁנָה year וַ wa וְ and תָּ֥שָׁב ttˌāšov שׁוב return הָ hā הַ the אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth פְּלִשְׁתִּ֑ים pᵊlištˈîm פְּלִשְׁתִּי Philistine וַ wa וְ and תֵּצֵא֙ ttēṣˌē יצא go out לִ li לְ to צְעֹ֣ק ṣᵊʕˈōq צעק cry אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king אֶל־ ʔel- אֶל to בֵּיתָ֖הּ bêṯˌāh בַּיִת house וְ wᵊ וְ and אֶל־ ʔel- אֶל to שָׂדָֽהּ׃ śāḏˈāh שָׂדֶה open field
8:3. cumque finiti essent anni septem reversa est mulier de terra Philisthim et egressa est ut interpellaret regem pro domo sua et agris suisAnd when the seven years were ended, the woman returned out of the land of the Philistines, and she went forth to speak to the king for her house and for her lands.
3. And it came to pass at the seven years’ end, that the woman returned out of the land of the Philistines: and she went forth to cry unto the king for her house and for her land.
8:3. And when the seven years had ended, the woman returned from the land of the Philistines. And she departed, so that she might petition the king on behalf of her house and on behalf of her fields.
8:3. And it came to pass at the seven years’ end, that the woman returned out of the land of the Philistines: and she went forth to cry unto the king for her house and for her land.
And it came to pass at the seven years' end, that the woman returned out of the land of the Philistines: and she went forth to cry unto the king for her house and for her land:

8:3 По прошествии семи лет возвратилась эта женщина из земли Филистимской и пришла просить царя о доме своем и о поле своем.
8:3
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
τὸ ο the
τέλος τελος completion; sales tax
τῶν ο the
ἑπτὰ επτα seven
ἐτῶν ετος year
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
ο the
γυνὴ γυνη woman; wife
ἐκ εκ from; out of
γῆς γη earth; land
ἀλλοφύλων αλλοφυλος foreigner
εἰς εις into; for
τὴν ο the
πόλιν πολις city
καὶ και and; even
ἦλθεν ερχομαι come; go
βοῆσαι βοαω scream; shout
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
περὶ περι about; around
τοῦ ο the
οἴκου οικος home; household
ἑαυτῆς εαυτου of himself; his own
καὶ και and; even
περὶ περι about; around
τῶν ο the
ἀγρῶν αγρος field
ἑαυτῆς εαυτου of himself; his own
8:3
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
מִ mi מִן from
קְצֵה֙ qᵊṣˌē קָצֶה end
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
שָׁנִ֔ים šānˈîm שָׁנָה year
וַ wa וְ and
תָּ֥שָׁב ttˌāšov שׁוב return
הָ הַ the
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
פְּלִשְׁתִּ֑ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
וַ wa וְ and
תֵּצֵא֙ ttēṣˌē יצא go out
לִ li לְ to
צְעֹ֣ק ṣᵊʕˈōq צעק cry
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
אֶל־ ʔel- אֶל to
בֵּיתָ֖הּ bêṯˌāh בַּיִת house
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
שָׂדָֽהּ׃ śāḏˈāh שָׂדֶה open field
8:3. cumque finiti essent anni septem reversa est mulier de terra Philisthim et egressa est ut interpellaret regem pro domo sua et agris suis
And when the seven years were ended, the woman returned out of the land of the Philistines, and she went forth to speak to the king for her house and for her lands.
8:3. And when the seven years had ended, the woman returned from the land of the Philistines. And she departed, so that she might petition the king on behalf of her house and on behalf of her fields.
8:3. And it came to pass at the seven years’ end, that the woman returned out of the land of the Philistines: and she went forth to cry unto the king for her house and for her land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:3: During the Shunammite's absence in Philistia, her dwelling and her grain-fields had been appropriated by some one who refused to restore them. She therefore determined to appeal to the king. Such direct appeals are common in Oriental countries. Compare Kg2 6:26; Sa2 14:4; Kg1 3:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: am 3119, bc 885, Kg2 8:6, Kg2 4:13, Kg2 6:26; Sa2 14:4; Psa 82:3, Psa 82:4; Jer 22:16; Luk 18:3-5
Carl Friedrich Keil and Franz Delitzsch

When the woman returned to her home at the end of the seven years, she went to the king to cry, i.e., to invoke his help, with regard to her house and her field, of which, as is evident from the context, another had taken possession during her absence.
Geneva 1599
And it came to pass at the seven years' end, that the woman returned out of the land of the Philistines: and she went forth (b) to cry unto the king for her house and for her land.
(b) That is, to complain of them who had taken her possessions while she was absent.
John Gill
And it came to pass, at the seven years end, that the woman returned out of the land of the Philistines,.... Either hearing that the famine was over, or believing that it was, the time being expired the prophet fixed for it:
and she went forth to cry unto the king for her house, and for her land; which her nearest relations in her absence had seized upon, as heirs to them; or those in whose hands she had intrusted them refused, upon her return, to deliver them to her; or the king's officers had seized upon them for him, as forfeited to the crown by her going out of the land without leave; and now she needed a friend to speak for her to the king, which, in time past, she had no occasion for, and thought she never should, see 4Kings 4:13.
John Wesley
Her house - Which having been forsaken by her, were possessed by her kindred.
Robert Jamieson, A. R. Fausset and David Brown
she went forth to cry unto the king for her house and for her land--In consequence of her long-continued absence from the country, her possessions were occupied by her kindred, or had been confiscated by the crown. No statute in the law of Moses ordained that alienation. But the innovation seems to have been adopted in Israel.
8:48:4: Եւ արքայ խօսեցաւ ընդ Գեեզեայ պատանեկին Եղիսէի առնն Աստուծոյ եւ ասէ. Պատմեա՛ դու ինձ զամենայն մեծամեծսն զոր արար Եղիսեէ։
4 Թագաւորը խօսելով Աստծու մարդ Եղիսէէի սպասաւոր Գէեզիի հետ՝ ասաց. «Պատմի՛ր ինձ Եղիսէէի կատարած բոլոր մեծամեծ գործերը»:
4 Թագաւորը Աստուծոյ մարդուն ծառային Գէեզիին հետ խօսեցաւ ու ըսաւ. «Եղիսէին ըրած բոլոր մեծ գործերը ինծի պատմէ»։
Եւ արքայ խօսեցաւ ընդ Գէեզեայ պատանեկին [103]Եղիսէի առնն Աստուծոյ եւ ասէ. Պատմեա դու ինձ զամենայն մեծամեծսն զոր արար Եղիսէ:

8:4: Եւ արքայ խօսեցաւ ընդ Գեեզեայ պատանեկին Եղիսէի առնն Աստուծոյ եւ ասէ. Պատմեա՛ դու ինձ զամենայն մեծամեծսն զոր արար Եղիսեէ։
4 Թագաւորը խօսելով Աստծու մարդ Եղիսէէի սպասաւոր Գէեզիի հետ՝ ասաց. «Պատմի՛ր ինձ Եղիսէէի կատարած բոլոր մեծամեծ գործերը»:
4 Թագաւորը Աստուծոյ մարդուն ծառային Գէեզիին հետ խօսեցաւ ու ըսաւ. «Եղիսէին ըրած բոլոր մեծ գործերը ինծի պատմէ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:48:4 Царь тогда разговаривал с Гиезием, слугою человека Божия, и сказал: расскажи мне все замечательное, чт{о} сделал Елисей.
8:4 καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king ἐλάλει λαλεω talk; speak πρὸς προς to; toward Γιεζι γιεζι the παιδάριον παιδαριον little boy Ελισαιε ελισαιε the ἀνθρώπου ανθρωπος person; human τοῦ ο the θεοῦ θεος God λέγων λεγω tell; declare διήγησαι διηγεομαι narrate; describe δή δη in fact μοι μοι me πάντα πας all; every τὰ ο the μεγάλα μεγας great; loud ἃ ος who; what ἐποίησεν ποιεω do; make Ελισαιε ελισαιε Elisaie; Elisee
8:4 וְ wᵊ וְ and הַ ha הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king מְדַבֵּר֙ mᵊḏabbˌēr דבר speak אֶל־ ʔel- אֶל to גֵּ֣חֲזִ֔י gˈēḥᵃzˈî גֵּיחֲזִי Gehazi נַ֥עַר nˌaʕar נַעַר boy אִישׁ־ ʔîš- אִישׁ man הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say סַפְּרָה־ sappᵊrā- ספר count נָּ֣א nnˈā נָא yeah לִ֔י lˈî לְ to אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the גְּדֹלֹ֖ות ggᵊḏōlˌôṯ גָּדֹול great אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֥ה ʕāśˌā עשׂה make אֱלִישָֽׁע׃ ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
8:4. rex autem loquebatur cum Giezi puero viri Dei dicens narra mihi omnia magnalia quae fecit HeliseusAnd the king talked with Giezi, the servant of the man of God, saying: Tell me all the great things that Eliseus hath done.
4. Now the king was talking with Gehazi the servant of the man of God, saying, Tell me, I pray thee, all the great things that Elisha hath done.
8:4. Now the king was speaking with Gehazi, the servant of the man of God, saying, “Describe for me all the great deeds that Elisha has done.”
8:4. And the king talked with Gehazi the servant of the man of God, saying, Tell me, I pray thee, all the great things that Elisha hath done.
And the king talked with Gehazi the servant of the man of God, saying, Tell me, I pray thee, all the great things that Elisha hath done:

8:4 Царь тогда разговаривал с Гиезием, слугою человека Божия, и сказал: расскажи мне все замечательное, чт{о} сделал Елисей.
8:4
καὶ και and; even
ο the
βασιλεὺς βασιλευς monarch; king
ἐλάλει λαλεω talk; speak
πρὸς προς to; toward
Γιεζι γιεζι the
παιδάριον παιδαριον little boy
Ελισαιε ελισαιε the
ἀνθρώπου ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
λέγων λεγω tell; declare
διήγησαι διηγεομαι narrate; describe
δή δη in fact
μοι μοι me
πάντα πας all; every
τὰ ο the
μεγάλα μεγας great; loud
ος who; what
ἐποίησεν ποιεω do; make
Ελισαιε ελισαιε Elisaie; Elisee
8:4
וְ wᵊ וְ and
הַ ha הַ the
מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king
מְדַבֵּר֙ mᵊḏabbˌēr דבר speak
אֶל־ ʔel- אֶל to
גֵּ֣חֲזִ֔י gˈēḥᵃzˈî גֵּיחֲזִי Gehazi
נַ֥עַר nˌaʕar נַעַר boy
אִישׁ־ ʔîš- אִישׁ man
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
סַפְּרָה־ sappᵊrā- ספר count
נָּ֣א nnˈā נָא yeah
לִ֔י lˈî לְ to
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
גְּדֹלֹ֖ות ggᵊḏōlˌôṯ גָּדֹול great
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֥ה ʕāśˌā עשׂה make
אֱלִישָֽׁע׃ ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
8:4. rex autem loquebatur cum Giezi puero viri Dei dicens narra mihi omnia magnalia quae fecit Heliseus
And the king talked with Giezi, the servant of the man of God, saying: Tell me all the great things that Eliseus hath done.
8:4. Now the king was speaking with Gehazi, the servant of the man of God, saying, “Describe for me all the great deeds that Elisha has done.”
8:4. And the king talked with Gehazi the servant of the man of God, saying, Tell me, I pray thee, all the great things that Elisha hath done.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:4: The king talked with Gehazi - This is supposed to have happened before the cleansing of Naaman, for is it likely that the king would hold conversation with a leprous man; or that, knowing Gehazi had been dismissed with the highest disgrace from the prophet's service, he could hold any conversation with him concerning his late master, relative to whom he could not expect him to give either a true or impartial account?
Some think that this conversation might have taken place after Gehazi became leprous; the king having an insatiable curiosity to know the private history of a man who had done such astonishing things: and from whom could he get this information, except from the prophet's own confidential servant? It agrees better with the chronology to consider what is here related as having taken place after the cure of Naaman. As to the circumstance of Gehazi's disease, he might overlook that, and converse with him, keeping at a reasonable distance, as nothing but actual contact could defile.
4 Kings (2 Kings) 8:5
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: the king: As it appears not likely that the king would hold conversation with a leprous man; or, that, knowing Gehazi had been dismissed with the highest disgrace from the prophet's service, he would talk with him concerning his late master; some have supposed that this happened before the cleansing of Naaman. But it agrees better with the chronology to consider it as having taken place after that event; the king, probably, having an insatiable curiosity to know the private history of a man who had done such astonishing things. As to the circumstances of Gehazi's disease, he might overlook that, and converse with him, keeping at a reasonable distance, as nothing but actual contact could defile.
Gehazi: Kg2 5:20-27, Kg2 7:3, Kg2 7:10
Tell: Mat 2:8; Luk 9:9, Luk 23:8; Joh 9:27; Act 24:24
all the great: Kg2 2:14, Kg2 2:20-22, Kg2 2:24, Kg2 3:14-16, Kg2 4:3-6, Kg2 4:16, Kg2 4:17, Kg2 5:14, Kg2 5:27, Kg2 6:6, Kg2 6:9-12, Kg2 6:17-20, Kg2 6:32; Kg2 7:1, Kg2 7:16-20
Carl Friedrich Keil and Franz Delitzsch

And just at that time the king was asking Gehazi to relate to him the great things that Elisha had done; and among these he was giving an account of the restoration of the Shunammite's son to life.
John Gill
And the king talked with Gehazi the servant of the man of God,.... Elisha's servant, just at the same time the woman made her application to him; so that this was before he was dismissed from the service of the prophet, and consequently before the affair of Naaman's cure, and so before the siege of Samaria:
saying, tell me, I pray thee, all the great things that Elisha hath done; the miracles he wrought, as the dividing of the waters of Jordan, and healing those near Jericho; the affair of procuring water for the armies of the three kings in Edom he needed not to relate, since Jehoram was an eyewitness thereof; the next was the multiplying the widow's cruse of oil, when he in course came to those that were done for the Shunammite woman.
John Wesley
Gehazi the servant - Formerly his servant. The law did not forbid conversing with lepers, but only dwelling with them.
Robert Jamieson, A. R. Fausset and David Brown
the king talked with Gehazi--Ceremonial pollution being conveyed by contact alone, there was nothing to prevent a conference being held with this leper at a distance; and although he was excluded from the town of Samaria, this reported conversation may have taken place at the gate or in one of the royal gardens. The providence of God so ordained that King Jehoram had been led to inquire, with great interest, into the miraculous deeds of Elisha, and that the prophet's servant was in the act of relating the marvellous incident of the restoration of the Shunammite's son when she made her appearance to prefer her request. The king was pleased to grant it; and a state officer was charged to afford her every facility in the recovery of her family possession out of the hands of the occupier.
8:58:5: Եւ եղեւ ՚ի պատմելն նորա արքայի՝ թէ ո՞րպէս կենդանացոյց զորդին զմեռեալ, եւ ահաւանիկ առաջի՛ անկաւ կինն զորոյ կենդանացոյց զորդին նորա Եղիսեէ. աղաղակէր առ արքայ վասն տան իւրոյ եւ վասն անդոց իւրոց. եւ ասէ Գեեզի. Տէ՛ր արքայ, ա՛յս կին է, եւ ա՛յս որդի դորա, զոր կենդանացոյց Եղիսեէ[3847]։ [3847] Ոմանք. Տէր արքայ, եւ ասէ, այս կին է։
5 Երբ նա պատմում էր արքային, թէ ինչպէս էր Եղիսէէն կենդանացրել մեռեալ որդուն, առաջ եկաւ այդ կինը, որի որդուն կենդանացրել էր Եղիսէէն, եւ արքային ասաց իր տան եւ արտերի մասին: Գէեզին ասաց. «Տէ՜ր արքայ, այս է այդ կինը, եւ այս էլ՝ նրա որդին, որին Եղիսէէն կենդանացրեց»:
5 Երբ անիկա թագաւորին կը պատմէր, թէ ի՛նչպէս անիկա մեռած տղան ողջնցուց, տեսաւ այն կինը, որուն տղան ողջնցուցեր էր եւ որ իր տանը համար եւ իր արտին համար թագաւորին կը բողոքէր։ Գէեզին ըսաւ. «Ո՛վ տէր իմ թագաւոր, ա՛յս է այն կինը ու ա՛յս է անոր տղան, որ Եղիսէ ողջնցուց»։
Եւ եղեւ ի պատմելն նորա արքայի թէ որպէս կենդանացոյց զորդին մեռեալ, եւ ահաւանիկ առաջի անկաւ կինն զորոյ կենդանացոյց զորդին նորա Եղիսէ, աղաղակէր առ արքայ վասն տան իւրոյ եւ վասն անդոց իւրոց. եւ ասէ Գէեզի. Տէր արքայ, այս կին է եւ այս որդի դորա զոր կենդանացոյց Եղիսէ:

8:5: Եւ եղեւ ՚ի պատմելն նորա արքայի՝ թէ ո՞րպէս կենդանացոյց զորդին զմեռեալ, եւ ահաւանիկ առաջի՛ անկաւ կինն զորոյ կենդանացոյց զորդին նորա Եղիսեէ. աղաղակէր առ արքայ վասն տան իւրոյ եւ վասն անդոց իւրոց. եւ ասէ Գեեզի. Տէ՛ր արքայ, ա՛յս կին է, եւ ա՛յս որդի դորա, զոր կենդանացոյց Եղիսեէ[3847]։
[3847] Ոմանք. Տէր արքայ, եւ ասէ, այս կին է։
5 Երբ նա պատմում էր արքային, թէ ինչպէս էր Եղիսէէն կենդանացրել մեռեալ որդուն, առաջ եկաւ այդ կինը, որի որդուն կենդանացրել էր Եղիսէէն, եւ արքային ասաց իր տան եւ արտերի մասին: Գէեզին ասաց. «Տէ՜ր արքայ, այս է այդ կինը, եւ այս էլ՝ նրա որդին, որին Եղիսէէն կենդանացրեց»:
5 Երբ անիկա թագաւորին կը պատմէր, թէ ի՛նչպէս անիկա մեռած տղան ողջնցուց, տեսաւ այն կինը, որուն տղան ողջնցուցեր էր եւ որ իր տանը համար եւ իր արտին համար թագաւորին կը բողոքէր։ Գէեզին ըսաւ. «Ո՛վ տէր իմ թագաւոր, ա՛յս է այն կինը ու ա՛յս է անոր տղան, որ Եղիսէ ողջնցուց»։
zohrab-1805▾ eastern-1994▾ western am▾
8:58:5 И между тем как он рассказывал царю, что тот воскресил умершего, женщина, которой сына воскресил он, просила царя о доме своем и о поле своем. И сказал Гиезий: господин мой царь, это та самая женщина и тот самый сын ее, которого воскресил Елисей.
8:5 καὶ και and; even ἐγένετο γινομαι happen; become αὐτοῦ αυτος he; him ἐξηγουμένου εξηγεομαι expound; explain τῷ ο the βασιλεῖ βασιλευς monarch; king ὡς ως.1 as; how ἐζωπύρησεν ζωπυρεω son τεθνηκότα θνησκω die; departed καὶ και and; even ἰδοὺ ιδου see!; here I am ἡ ο the γυνή γυνη woman; wife ἧς ος who; what ἐζωπύρησεν ζωπυρεω the υἱὸν υιος son αὐτῆς αυτος he; him Ελισαιε ελισαιε scream; shout πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king περὶ περι about; around τοῦ ο the οἴκου οικος home; household ἑαυτῆς εαυτου of himself; his own καὶ και and; even περὶ περι about; around τῶν ο the ἀγρῶν αγρος field ἑαυτῆς εαυτου of himself; his own καὶ και and; even εἶπεν επω say; speak Γιεζι γιεζι lord; master βασιλεῦ βασιλευς monarch; king αὕτη ουτος this; he ἡ ο the γυνή γυνη woman; wife καὶ και and; even οὗτος ουτος this; he ὁ ο the υἱὸς υιος son αὐτῆς αυτος he; him ὃν ος who; what ἐζωπύρησεν ζωπυρεω Elisaie; Elisee
8:5 וַ֠ wa וְ and יְהִי yᵊhˌî היה be ה֥וּא hˌû הוּא he מְסַפֵּ֣ר mᵊsappˈēr ספר count לַ la לְ to † הַ the מֶּלֶךְ֮ mmeleḵ מֶלֶךְ king אֵ֣ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֶחֱיָ֣ה heḥᵉʸˈā חיה be alive אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֵּת֒ mmˌēṯ מות die וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold הָ hā הַ the אִשָּׁ֜ה ʔiššˈā אִשָּׁה woman אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֶחֱיָ֤ה heḥᵉʸˈā חיה be alive אֶת־ ʔeṯ- אֵת [object marker] בְּנָהּ֙ bᵊnˌāh בֵּן son צֹעֶ֣קֶת ṣōʕˈeqeṯ צעק cry אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon בֵּיתָ֖הּ bêṯˌāh בַּיִת house וְ wᵊ וְ and עַל־ ʕal- עַל upon שָׂדָ֑הּ śāḏˈāh שָׂדֶה open field וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say גֵּֽחֲזִי֙ gˈēḥᵃzî גֵּיחֲזִי Gehazi אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king זֹ֚את ˈzōṯ זֹאת this הָֽ hˈā הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman וְ wᵊ וְ and זֶה־ zeh- זֶה this בְּנָ֖הּ bᵊnˌāh בֵּן son אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֶחֱיָ֥ה heḥᵉʸˌā חיה be alive אֱלִישָֽׁע׃ ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
8:5. cumque ille narraret regi quomodo mortuum suscitasset apparuit mulier cuius vivificaverat filium clamans ad regem pro domo sua et pro agris suis dixitque Giezi domine mi rex haec est mulier et hic filius eius quem suscitavit HeliseusAnd when he was telling the king how he had raised one dead to life, the woman appeared, whose son he had restored to life, crying to the king for her house, and her lands. And Giezi said: My lord, O king, this is the woman, and this is her son, whom Eliseus raised to life.
5. And it came to pass, as he was telling the king how he had restored to life him that was dead, that, behold, the woman, whose son he had restored to life, cried to the king for her house and for her land. And Gehazi said, My lord, O king, this is the woman, and this is her son, whom Elisha restored to life.
8:5. And as he was describing for the king the manner in which he had raised the dead, the woman appeared, whose son he had restored to life, crying out to the king on behalf of her house and on behalf of her fields. And Gehazi said, “My lord the king, this is the woman, and this is her son, whom Elisha raised up.”
8:5. And it came to pass, as he was telling the king how he had restored a dead body to life, that, behold, the woman, whose son he had restored to life, cried to the king for her house and for her land. And Gehazi said, My lord, O king, this [is] the woman, and this [is] her son, whom Elisha restored to life.
And it came to pass, as he was telling the king how he had restored a dead body to life, that, behold, the woman, whose son he had restored to life, cried to the king for her house and for her land. And Gehazi said, My lord, O king, this [is] the woman, and this [is] her son, whom Elisha restored to life:

8:5 И между тем как он рассказывал царю, что тот воскресил умершего, женщина, которой сына воскресил он, просила царя о доме своем и о поле своем. И сказал Гиезий: господин мой царь, это та самая женщина и тот самый сын ее, которого воскресил Елисей.
8:5
καὶ και and; even
ἐγένετο γινομαι happen; become
αὐτοῦ αυτος he; him
ἐξηγουμένου εξηγεομαι expound; explain
τῷ ο the
βασιλεῖ βασιλευς monarch; king
ὡς ως.1 as; how
ἐζωπύρησεν ζωπυρεω son
τεθνηκότα θνησκω die; departed
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ο the
γυνή γυνη woman; wife
ἧς ος who; what
ἐζωπύρησεν ζωπυρεω the
υἱὸν υιος son
αὐτῆς αυτος he; him
Ελισαιε ελισαιε scream; shout
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
περὶ περι about; around
τοῦ ο the
οἴκου οικος home; household
ἑαυτῆς εαυτου of himself; his own
καὶ και and; even
περὶ περι about; around
τῶν ο the
ἀγρῶν αγρος field
ἑαυτῆς εαυτου of himself; his own
καὶ και and; even
εἶπεν επω say; speak
Γιεζι γιεζι lord; master
βασιλεῦ βασιλευς monarch; king
αὕτη ουτος this; he
ο the
γυνή γυνη woman; wife
καὶ και and; even
οὗτος ουτος this; he
ο the
υἱὸς υιος son
αὐτῆς αυτος he; him
ὃν ος who; what
ἐζωπύρησεν ζωπυρεω Elisaie; Elisee
8:5
וַ֠ wa וְ and
יְהִי yᵊhˌî היה be
ה֥וּא hˌû הוּא he
מְסַפֵּ֣ר mᵊsappˈēr ספר count
לַ la לְ to
הַ the
מֶּלֶךְ֮ mmeleḵ מֶלֶךְ king
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֶחֱיָ֣ה heḥᵉʸˈā חיה be alive
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מֵּת֒ mmˌēṯ מות die
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
הָ הַ the
אִשָּׁ֜ה ʔiššˈā אִשָּׁה woman
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֶחֱיָ֤ה heḥᵉʸˈā חיה be alive
אֶת־ ʔeṯ- אֵת [object marker]
בְּנָהּ֙ bᵊnˌāh בֵּן son
צֹעֶ֣קֶת ṣōʕˈeqeṯ צעק cry
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
בֵּיתָ֖הּ bêṯˌāh בַּיִת house
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
שָׂדָ֑הּ śāḏˈāh שָׂדֶה open field
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
גֵּֽחֲזִי֙ gˈēḥᵃzî גֵּיחֲזִי Gehazi
אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
זֹ֚את ˈzōṯ זֹאת this
הָֽ hˈā הַ the
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
וְ wᵊ וְ and
זֶה־ zeh- זֶה this
בְּנָ֖הּ bᵊnˌāh בֵּן son
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֶחֱיָ֥ה heḥᵉʸˌā חיה be alive
אֱלִישָֽׁע׃ ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
8:5. cumque ille narraret regi quomodo mortuum suscitasset apparuit mulier cuius vivificaverat filium clamans ad regem pro domo sua et pro agris suis dixitque Giezi domine mi rex haec est mulier et hic filius eius quem suscitavit Heliseus
And when he was telling the king how he had raised one dead to life, the woman appeared, whose son he had restored to life, crying to the king for her house, and her lands. And Giezi said: My lord, O king, this is the woman, and this is her son, whom Eliseus raised to life.
8:5. And as he was describing for the king the manner in which he had raised the dead, the woman appeared, whose son he had restored to life, crying out to the king on behalf of her house and on behalf of her fields. And Gehazi said, “My lord the king, this is the woman, and this is her son, whom Elisha raised up.”
8:5. And it came to pass, as he was telling the king how he had restored a dead body to life, that, behold, the woman, whose son he had restored to life, cried to the king for her house and for her land. And Gehazi said, My lord, O king, this [is] the woman, and this [is] her son, whom Elisha restored to life.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:5: This is the woman, and this is her son, whom Elisha restored to life - This was a very providential occurrence in behalf of the Shunammite. The relation given by Gehazi was now corroborated by the woman herself; the king was duly affected, and gave immediate orders for the restoration of her land.
4 Kings (2 Kings) 8:7
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: he had restored: Kg2 4:35
the woman: Rut 2:3; Est 5:14, Est 6:11, Est 6:12; Pro 16:9; Ecc 9:11; Mat 10:29, Mat 10:30; Act 8:27-40; Rom 8:31
My lord: Kg2 6:12, Kg2 6:26; Sa1 26:17; Psa 145:1
Carl Friedrich Keil and Franz Delitzsch

While he was relating this, the woman herself came into invoke the help of the king to recover her property, and was pointed out to the king by Gehazi as the very woman of whom he was speaking, which caused the king to be so interested in her favour, that after hearing her complaint he sent a chamberlain with her (saris as in 3Kings 22:9), with instructions to procure for her not only the whole of her property, but the produce of the land during her absence. - For עזבה without mappiq, see Ewald, 247, d.
Geneva 1599
And it came to pass, as he was telling (c) the king how he had restored a dead body to life, that, behold, the woman, whose son he had restored to life, cried to the king for her house and for her land. And Gehazi said, My lord, O king, this [is] the woman, and this [is] her son, whom Elisha restored to life.
(c) God's wonderful providence appears in this, that he caused the king to desire to hear him, whom before he contemned and also hereby prepared an entrance to the poor widows suit.
John Gill
And it came to pass, as he was telling the king how he had restored a dead body to life,.... Which was the Shunammite's son:
that, behold, the woman whose son he had restored to life cried to the king for her house, and for her land; came and presented her petition to the king at that very instant:
and Gehazi said, my lord, O king, this is the woman, and this is her son, whom Elisha restored to life; the very person I am speaking of.
8:68:6: Եւ եհարց արքայ ցկինն՝ եւ պատմեաց նմա. եւ ետ նմա արքայ ներքինի մի եւ ասէ. Դարձո՛ դմա զամենայն զարդիւնսն, եւ զամենայն զարմտիսն անդոյն, յօրէ յորմէ եթող զերկիրս մինչեւ ցայժմ։
6 Արքան հարցեր տուեց կնոջը, եւ նա պատմեց նրան: Թագաւորը տուեց նրան մի ներքինի եւ ասաց. «Վերադարձրո՛ւ նրան նրա ամբողջ ունեցուածքը եւ արտերի այն ամբողջ բերքը, որ ստացուել է նրա պանդխտութեան առաջին օրից մինչեւ այսօր:
6 Երբ թագաւորը կնոջ հարցուց, կինը անոր պատմեց։ Թագաւորը ներքինի մը տուաւ անոր ու ըսաւ. «Ասոր բոլոր ստացուածքը, նաեւ երկիրը ձգած օրէն մինչեւ հիմա իր արտին բոլոր արդիւնքը իրեն դարձուր»։
Եւ եհարց արքայ ցկինն, եւ պատմեաց նմա, եւ ետ նմա արքայ ներքինի մի եւ ասէ. Դարձո դմա զամենայն զարդիւնսն, եւ զամենայն զարմտիս անդոյն, յօրէ յորմէ եթող զերկիրս մինչեւ ցայժմ:

8:6: Եւ եհարց արքայ ցկինն՝ եւ պատմեաց նմա. եւ ետ նմա արքայ ներքինի մի եւ ասէ. Դարձո՛ դմա զամենայն զարդիւնսն, եւ զամենայն զարմտիսն անդոյն, յօրէ յորմէ եթող զերկիրս մինչեւ ցայժմ։
6 Արքան հարցեր տուեց կնոջը, եւ նա պատմեց նրան: Թագաւորը տուեց նրան մի ներքինի եւ ասաց. «Վերադարձրո՛ւ նրան նրա ամբողջ ունեցուածքը եւ արտերի այն ամբողջ բերքը, որ ստացուել է նրա պանդխտութեան առաջին օրից մինչեւ այսօր:
6 Երբ թագաւորը կնոջ հարցուց, կինը անոր պատմեց։ Թագաւորը ներքինի մը տուաւ անոր ու ըսաւ. «Ասոր բոլոր ստացուածքը, նաեւ երկիրը ձգած օրէն մինչեւ հիմա իր արտին բոլոր արդիւնքը իրեն դարձուր»։
zohrab-1805▾ eastern-1994▾ western am▾
8:68:6 И спросил царь у женщины, и она рассказала ему. И дал ей царь одного из придворных, сказав: возвратить ей все принадлежащее ей и все доходы с поля, с того дня, как она оставила землю, поныне.
8:6 καὶ και and; even ἐπηρώτησεν επερωταω interrogate; inquire of ὁ ο the βασιλεὺς βασιλευς monarch; king τὴν ο the γυναῖκα γυνη woman; wife καὶ και and; even διηγήσατο διηγεομαι narrate; describe αὐτῷ αυτος he; him καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτῇ αυτος he; him ὁ ο the βασιλεὺς βασιλευς monarch; king εὐνοῦχον ευνουχος eunuch ἕνα εις.1 one; unit λέγων λεγω tell; declare ἐπίστρεψον επιστρεφω turn around; return πάντα πας all; every τὰ ο the αὐτῆς αυτος he; him καὶ και and; even πάντα πας all; every τὰ ο the γενήματα γεννημα spawn; product τοῦ ο the ἀγροῦ αγρος field αὐτῆς αυτος he; him ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day ἧς ος who; what κατέλιπεν καταλειπω leave behind; remain τὴν ο the γῆν γη earth; land ἕως εως till; until τοῦ ο the νῦν νυν now; present
8:6 וַ wa וְ and יִּשְׁאַ֥ל yyišʔˌal שׁאל ask הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king לָ lā לְ to † הַ the אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman וַ wa וְ and תְּסַפֶּר־ ttᵊsapper- ספר count לֹ֑ו lˈô לְ to וַ wa וְ and יִּתֶּן־ yyitten- נתן give לָ֣הּ lˈāh לְ to הַ ha הַ the מֶּלֶךְ֩ mmeleḵ מֶלֶךְ king סָרִ֨יס sārˌîs סָרִיס official אֶחָ֜ד ʔeḥˈāḏ אֶחָד one לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say הָשֵׁ֤יב hāšˈêv שׁוב return אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לָהּ֙ lˌāh לְ to וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole תְּבוּאֹ֣ת tᵊvûʔˈōṯ תְּבוּאָה yield הַ ha הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field מִ mi מִן from יֹּ֛ום yyˈôm יֹום day עָזְבָ֥ה ʕāzᵊvˌā עזב leave אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עָֽתָּה׃ פ ʕˈāttā . f עַתָּה now
8:6. et interrogavit rex mulierem quae narravit ei deditque ei rex eunuchum unum dicens restitue ei omnia quae sua sunt et universos reditus agrorum a die qua reliquit terram usque ad praesensAnd the king asked the woman: and she told him. And the king appointed her an eunuch, saying: Restore her all that is hers, and all the revenues of the lands, from the day that she left the land to this present.
6. And when the king asked the woman, she told him. So the king appointed unto her a certain officer, saying, Restore all that was hers, and all the fruits of the field since the day that she left the land, even until now.
8:6. And the king questioned the woman. And she explained it to him. And the king appointed a eunuch to her, saying, “Restore to her all that is hers, with all the proceeds of the fields, from the day that she left the land until the present.”
8:6. And when the king asked the woman, she told him. So the king appointed unto her a certain officer, saying, Restore all that [was] hers, and all the fruits of the field since the day that she left the land, even until now.
And when the king asked the woman, she told him. So the king appointed unto her a certain officer, saying, Restore all that [was] hers, and all the fruits of the field since the day that she left the land, even until now:

8:6 И спросил царь у женщины, и она рассказала ему. И дал ей царь одного из придворных, сказав: возвратить ей все принадлежащее ей и все доходы с поля, с того дня, как она оставила землю, поныне.
8:6
καὶ και and; even
ἐπηρώτησεν επερωταω interrogate; inquire of
ο the
βασιλεὺς βασιλευς monarch; king
τὴν ο the
γυναῖκα γυνη woman; wife
καὶ και and; even
διηγήσατο διηγεομαι narrate; describe
αὐτῷ αυτος he; him
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτῇ αυτος he; him
ο the
βασιλεὺς βασιλευς monarch; king
εὐνοῦχον ευνουχος eunuch
ἕνα εις.1 one; unit
λέγων λεγω tell; declare
ἐπίστρεψον επιστρεφω turn around; return
πάντα πας all; every
τὰ ο the
αὐτῆς αυτος he; him
καὶ και and; even
πάντα πας all; every
τὰ ο the
γενήματα γεννημα spawn; product
τοῦ ο the
ἀγροῦ αγρος field
αὐτῆς αυτος he; him
ἀπὸ απο from; away
τῆς ο the
ἡμέρας ημερα day
ἧς ος who; what
κατέλιπεν καταλειπω leave behind; remain
τὴν ο the
γῆν γη earth; land
ἕως εως till; until
τοῦ ο the
νῦν νυν now; present
8:6
וַ wa וְ and
יִּשְׁאַ֥ל yyišʔˌal שׁאל ask
הַ ha הַ the
מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king
לָ לְ to
הַ the
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
וַ wa וְ and
תְּסַפֶּר־ ttᵊsapper- ספר count
לֹ֑ו lˈô לְ to
וַ wa וְ and
יִּתֶּן־ yyitten- נתן give
לָ֣הּ lˈāh לְ to
הַ ha הַ the
מֶּלֶךְ֩ mmeleḵ מֶלֶךְ king
סָרִ֨יס sārˌîs סָרִיס official
אֶחָ֜ד ʔeḥˈāḏ אֶחָד one
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
הָשֵׁ֤יב hāšˈêv שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לָהּ֙ lˌāh לְ to
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
תְּבוּאֹ֣ת tᵊvûʔˈōṯ תְּבוּאָה yield
הַ ha הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
מִ mi מִן from
יֹּ֛ום yyˈôm יֹום day
עָזְבָ֥ה ʕāzᵊvˌā עזב leave
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
עָֽתָּה׃ פ ʕˈāttā . f עַתָּה now
8:6. et interrogavit rex mulierem quae narravit ei deditque ei rex eunuchum unum dicens restitue ei omnia quae sua sunt et universos reditus agrorum a die qua reliquit terram usque ad praesens
And the king asked the woman: and she told him. And the king appointed her an eunuch, saying: Restore her all that is hers, and all the revenues of the lands, from the day that she left the land to this present.
8:6. And the king questioned the woman. And she explained it to him. And the king appointed a eunuch to her, saying, “Restore to her all that is hers, with all the proceeds of the fields, from the day that she left the land until the present.”
8:6. And when the king asked the woman, she told him. So the king appointed unto her a certain officer, saying, Restore all that [was] hers, and all the fruits of the field since the day that she left the land, even until now.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:6: A certain officer - literally, "a certain eunuch" (margin). Eunuchs were now in common use at the Samaritan court (compare Kg2 9:32). They are ascribed to the court of David in Chronicles Ch1 28:1; and we may conjecture that they were maintained by Solomon. But otherwise we do not find them in the kingdom of Judah until the time of Hezekiah Isa 56:3-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: officer: or, eunuch, Kg2 9:32; Gen 37:36; Ch1 28:1 *marg.
Restore all: Deu 22:2; Jdg 11:13; Sa2 9:7; Pro 16:7, Pro 21:1
Geneva 1599
And when the king asked the woman, she told him. So the king appointed unto her a certain officer, saying, Restore all that [was] hers, and all the (d) fruits of the field since the day that she left the land, even until now.
(d) The king caused that to be justly restored which was wrongfully withheld from her.
John Gill
And when the king asked the woman, she told him,.... The whole affair; how that she had a son according to the word of Elisha, when she had been barren, and her husband old; that this child was struck with sickness, and died; and that the prophet, through his prayers, restored it to life:
so the king appointed unto her a certain officer; the word signifies an "eunuch": him he ordered to attend upon her, and assist her, and see to it that she was put into the possession of her house and land:
saying, restore all that was her's, and all the fruits of the field, since the day that she left the land, even till now; not only her house and land, but all the rent, profits, and dues arising from thence during the time of her absence: the Jews except the rent of her house.
8:78:7: Եւ եկն Եղիսեէ ՚ի Դամասկոս. եւ որդի Ադերայ արքայ Ասորւոց հիւանդանա՛յր. եւ պատմեցին նմա եւ ասեն. Ե՛կն այրն Աստուծոյ այսր[3848]։ [3848] Յօրինակին. Եւ որդի Ադերայ արքայի Ասոր՛՛։
7 Եղիսէէն եկաւ Դամասկոս: Ասորիների արքան՝ Ադերի որդին, հիւանդացել էր: Նրան այդ մասին յայտնելով՝ ասացին. «Աստծու մարդն այստեղ է եկել»:
7 Եղիսէ Դամասկոս գնաց։ Ասորիներու Բենադադ թագաւորը հիւանդացեր էր։ Թագաւորին պատմեցին ու ըսին թէ ‘Աստուծոյ մարդը հոս եկաւ’։
Եւ եկն Եղիսէ ի Դամասկոս. եւ [104]որդի Ադերայ`` արքայ Ասորւոց հիւանդանայր. եւ պատմեցին նմա եւ ասեն. Եկն այրն Աստուծոյ այսր:

8:7: Եւ եկն Եղիսեէ ՚ի Դամասկոս. եւ որդի Ադերայ արքայ Ասորւոց հիւանդանա՛յր. եւ պատմեցին նմա եւ ասեն. Ե՛կն այրն Աստուծոյ այսր[3848]։
[3848] Յօրինակին. Եւ որդի Ադերայ արքայի Ասոր՛՛։
7 Եղիսէէն եկաւ Դամասկոս: Ասորիների արքան՝ Ադերի որդին, հիւանդացել էր: Նրան այդ մասին յայտնելով՝ ասացին. «Աստծու մարդն այստեղ է եկել»:
7 Եղիսէ Դամասկոս գնաց։ Ասորիներու Բենադադ թագաւորը հիւանդացեր էր։ Թագաւորին պատմեցին ու ըսին թէ ‘Աստուծոյ մարդը հոս եկաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
8:78:7 И пришел Елисей в Дамаск, когда Венадад, царь Сирийский, был болен. И донесли ему, говоря: пришел человек Божий сюда.
8:7 καὶ και and; even ἦλθεν ερχομαι come; go Ελισαιε ελισαιε into; for Δαμασκόν δαμασκος Damaskos; Thamaskos καὶ και and; even υἱὸς υιος son Αδερ αδερ monarch; king Συρίας συρια Syria; Siria ἠρρώστει αρρωστεω and; even ἀνήγγειλαν αναγγελλω announce αὐτῷ αυτος he; him λέγοντες λεγω tell; declare ἥκει ηκω here ὁ ο the ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God ἕως εως till; until ὧδε ωδε here
8:7 וַ wa וְ and יָּבֹ֤א yyāvˈō בוא come אֱלִישָׁע֙ ʔᵉlîšˌāʕ אֱלִישָׁע Elisha דַּמֶּ֔שֶׂק dammˈeśeq דַּמֶּשֶׂק Damascus וּ û וְ and בֶן־הֲדַ֥ד ven-hᵃḏˌaḏ בֶּן הֲדַד Ben-Hadad מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אֲרָ֖ם ʔᵃrˌām אֲרָם Aram חֹלֶ֑ה ḥōlˈeh חלה become weak וַ wa וְ and יֻּגַּד־ yyuggaḏ- נגד report לֹ֣ו lˈô לְ to לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say בָּ֛א bˈā בוא come אִ֥ישׁ ʔˌîš אִישׁ man הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) עַד־ ʕaḏ- עַד unto הֵֽנָּה׃ hˈēnnā הֵנָּה here
8:7. venit quoque Heliseus Damascum et Benadad rex Syriae aegrotabat nuntiaveruntque ei dicentes venit vir Dei hucEliseus also came to Damascus, and Benadad, king of Syria was sick; and they told him, saying: The man of God is come hither.
7. And Elisha came to Damascus; and Ben-hadad the king of Syria was sick; and it was told him, saying, The man of God is come hither.
8:7. Also, Elisha arrived in Damascus, and Benhadad, the king of Syria, was ill. And they reported to him, saying, “The man of God has arrived here.”
8:7. And Elisha came to Damascus; and Benhadad the king of Syria was sick; and it was told him, saying, The man of God is come hither.
And Elisha came to Damascus; and Ben- hadad the king of Syria was sick; and it was told him, saying, The man of God is come hither:

8:7 И пришел Елисей в Дамаск, когда Венадад, царь Сирийский, был болен. И донесли ему, говоря: пришел человек Божий сюда.
8:7
καὶ και and; even
ἦλθεν ερχομαι come; go
Ελισαιε ελισαιε into; for
Δαμασκόν δαμασκος Damaskos; Thamaskos
καὶ και and; even
υἱὸς υιος son
Αδερ αδερ monarch; king
Συρίας συρια Syria; Siria
ἠρρώστει αρρωστεω and; even
ἀνήγγειλαν αναγγελλω announce
αὐτῷ αυτος he; him
λέγοντες λεγω tell; declare
ἥκει ηκω here
ο the
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
ἕως εως till; until
ὧδε ωδε here
8:7
וַ wa וְ and
יָּבֹ֤א yyāvˈō בוא come
אֱלִישָׁע֙ ʔᵉlîšˌāʕ אֱלִישָׁע Elisha
דַּמֶּ֔שֶׂק dammˈeśeq דַּמֶּשֶׂק Damascus
וּ û וְ and
בֶן־הֲדַ֥ד ven-hᵃḏˌaḏ בֶּן הֲדַד Ben-Hadad
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אֲרָ֖ם ʔᵃrˌām אֲרָם Aram
חֹלֶ֑ה ḥōlˈeh חלה become weak
וַ wa וְ and
יֻּגַּד־ yyuggaḏ- נגד report
לֹ֣ו lˈô לְ to
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
בָּ֛א bˈā בוא come
אִ֥ישׁ ʔˌîš אִישׁ man
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
עַד־ ʕaḏ- עַד unto
הֵֽנָּה׃ hˈēnnā הֵנָּה here
8:7. venit quoque Heliseus Damascum et Benadad rex Syriae aegrotabat nuntiaveruntque ei dicentes venit vir Dei huc
Eliseus also came to Damascus, and Benadad, king of Syria was sick; and they told him, saying: The man of God is come hither.
8:7. Also, Elisha arrived in Damascus, and Benhadad, the king of Syria, was ill. And they reported to him, saying, “The man of God has arrived here.”
8:7. And Elisha came to Damascus; and Benhadad the king of Syria was sick; and it was told him, saying, The man of God is come hither.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-15: Пророк Елисей, ввиду, без сомнения, известного ему повелении Божия пророка Илии на Xориве - помазать на Сирийское царство некоего Азаила (3: Цар. XIX:15), повеления, не выполненного самим пророком Илией и, вероятно, переданного им Елисею, отправляется в Дамаск в то время, когда Венадад был болен (вследствие неудачного исхода осады Самарии, гл. VII, как замечает И. Флавий. Древн. IX, 4, 6). Узнав о прибытии уважаемого пророка, Венадад посылает ему навстречу некоего Азаила (по И. Флав.: ό πιστόεατος τω̃ν οικετω̃ν) навстречу пророку с вопросом об исходе болезни и, конечно, с просьбою о молитве за благоприятный ее исход; по восточному обычаю такое посольство неизбежно должно было нести дары пророку (ср. 1: Цар. IX:7; 3: Цар. XIV:3), по восточной пышности и тщеславно разложенные на 40: верблюдов. "Пророк пришедшему Азаилу предсказал и воцарение его и смерть пославшего, велел же не извещать о смерти Варадада (Венадада), чтобы в унынии не окончил он жизнь" (блаж. Феодорит, вопр. 23). Евр. текст ст. 10: в написании ("Кетиб") имеет отрицание: ло, так что смысл получается такой: и скажи (Венададу): не выздоровеешь, но в чтении ("Кери") и во мн. кодексах ло считается местоимением: ему (скажи ему: выздоровеет). Причина непрямого ответа пророка удовлетворительно указана блаж. Феодоритом, а равно, согласно с ним, И. Флавием, Царствование Азаила имело принести в будущем (ср. X:32: сл. XIII:3-4, 7, 22) великие бедствия Израильскому царству, какие были обычны в древности во время опустошительных войн (ст. 12, ср. Ис. XIII:15: сл.; Ос. X:14; Ам. I:13; Наум III:10: сл.; Пс. CXXXVI:9), и пророк глубоко скорбит и плачет об ожидающих отечество его бедствиях от руки Азаила. Как вестник воли Божией, пророк Елисей не скрывает от Азаила этой гибельной для Израиля деятельности Азаила в будущем, равно как и не скрывает близкой смерти Венадада и последующего воцарения Азаила, (ст. 13) хотя и знал, что Азаил достигнет престола через труп своего повелителя (15: ст.): пророк (как и ранее III:19), лишь предсказывает будущие факты, нимало не обязывая Азаила действовать преступно. Ложное смирение Азаила (ст. 13; ср. 1: Цар. XXIV:15; 2: Цар. XVI:9) не помешало ему умертвить больного Венадада (ст. 15, по И. Флавию, он удавил его, что не вполне согласно с библ. текстом), после чего он сделался царем Дамаска (ср. блаж. Феодорит, вопр. 24).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Hazael's Barbarity Predicted. B. C. 885.

7 And Elisha came to Damascus; and Benhadad the king of Syria was sick; and it was told him, saying, The man of God is come hither. 8 And the king said unto Hazael, Take a present in thine hand, and go, meet the man of God, and enquire of the LORD by him, saying, Shall I recover of this disease? 9 So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels' burden, and came and stood before him, and said, Thy son Benhadad king of Syria hath sent me to thee, saying, Shall I recover of this disease? 10 And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the LORD hath showed me that he shall surely die. 11 And he settled his countenance stedfastly, until he was ashamed: and the man of God wept. 12 And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child. 13 And Hazael said, But what, is thy servant a dog, that he should do this great thing? And Elisha answered, The LORD hath showed me that thou shalt be king over Syria. 14 So he departed from Elisha, and came to his master; who said to him, What said Elisha to thee? And he answered, He told me that thou shouldest surely recover. 15 And it came to pass on the morrow, that he took a thick cloth, and dipped it in water, and spread it on his face, so that he died: and Hazael reigned in his stead.
Here, I. We may enquire what brought Elisha to Damascus, the chief city of Syria. Was he sent to any but the lost sheep of the house of Israel? It seems he was. Perhaps he went to pay a visit to Naaman his convert, and to confirm him in his choice of the true religion, which was the more needful now because, it should seem, he was not out of his place (for Hazael is supposed to be captain of that host); either he resigned it or was turned out of it, because he would not bow, or not bow heartily, in the house of Rimmon. Some think he went to Damascus upon account of the famine, or rather he went thither in obedience to the orders God gave Elijah, 1 Kings xix. 15, "Go to Damascus to anoint Hazael, thou, or thy successor."
II. We may observe that Ben-hadad, a great king, rich and mighty, lay sick. No honour, wealth, or power, will secure men from the common diseases and disasters of human life; palaces and thrones lie as open to the arrests of sickness and death as the meanest cottage.
III. We may wonder that the king of Syria, in his sickness, should make Elisha his oracle.
1. Notice was soon brought him that the man of God (for by that title he was well known in Syria since he cured Naaman) had come to Damascus, v. 7. "Never in better time," says Ben-hadad. "Go, and enquire of the Lord by him." In his health he bowed in the house of Rimmon, but now that he is sick he distrusts his idol, and sends to enquire of the God of Israel. Affliction brings those to God who in their prosperity had made light of him; sometimes sickness opens men's eyes and rectifies their mistakes. This is the more observable, (1.) Because it was not long since a king of Israel had, in his sickness, sent to enquire of the god of Ekron (ch. i. 2), as if there had been no God in Israel. Note, God sometimes fetches to himself that honour from strangers which is denied him and alienated from him by his own professing people. (2.) Because it was not long since this Ben-hadad had sent a great force to treat Elisha as an enemy (ch. vi. 14), yet now he courts him as a prophet. Note, Among other instances of the change of men's minds by sickness and affliction, this is one, that it often gives them other thoughts of God's ministers, and teaches them to value the counsels and prayers of those whom they had hated and despised.
2. To put an honour upon the prophet, (1.) He sends to him, and does not send for him, as if, with the centurion, he thought himself not worthy that the man of God should come under his roof. (2.) He sends to him by Hazael, his prime-minister of state, and not by a common messenger. It is no disparagement to the greatest of men to attend the prophets of the Lord. Hazael must go and meet him at a place where he had appointed a meeting with his friends. (3.) He sends him a noble present, of every good thing of Damascus, as much as loaded forty camels (v. 9), testifying hereby his affection to the prophet, bidding him welcome to Damascus, and providing for his sustenance while he sojourned there. It is probable that Elisha accepted it (why should he not?), though he refused Naaman's. (4.) He orders Hazael to call him his son Ben-hadad, conforming to the language of Israel, who called the prophets fathers. (5.) He puts an honour upon him as one acquainted with the secrets of heaven, when he enquires of him, Shall I recover? It is natural to us to desire to know things to come in time, while things to come in eternity are little thought of or enquired after.
IV. What passed between Hazael and Elisha is especially remarkable.
1. Elisha answered his enquiry concerning the king, that he might recover, the disease was not mortal, but that he should die another way (v. 10), not a natural but a violent death. There are many ways out of the world, and sometimes, while men think to avoid one, they fall by another.
2. He looked Hazael in the face with an unusual concern, till he made Hazael blush and himself weep, v. 11. The man of God could outface the man of war. It was not in Hazael's countenance that Elisha read what he would do, but God did, at this time, reveal it to him, and it fetched tears from his eyes. The more foresight men have the more grief they are liable to.
3. When Hazael asked him why he wept he told him what a great deal of mischief he foresaw he would do to the Israel of God (v. 12), what desolations he would make of their strong-holds, and barbarous destruction of their men, women, and children. The sins of Israel provoked God to give them up into the hands of their cruel enemies, yet Elisha wept to think that ever Israelites should be thus abused; for, though he foretold, he did not desire the woeful day. See what havock war makes, what havock sin makes, and how the nature of man is changed by the fall, and stripped even of humanity itself.
4. Hazael was greatly surprised at this prediction (v. 13): What, says he, Is thy servant a dog, that he should do this great thing? This great thing he looks upon to be, (1.) An act of great power, not to be done but by a crowned head. "It must be some mighty potentate that can think to prevail thus against Israel, and therefore not I." Many are raised to that dominion which they never thought of and it often proves to their own hurt, Eccl. viii. 9. (2.) An act of great barbarity, which could not be done but by one lost to all honour and virtue: "Therefore," says he, "it is what I shall never find in my heart to be guilty of: Is thy servant a dog, to rend, and tear, and devour? Unless I were a dog, I could not do it." See here, [1.] What a bad opinion he had of the sin; he looked upon it to be great wickedness, fitter for a brute, for a beast of prey, to do than a man. Note, It is possible for a wicked man, under the convictions and restraints of natural conscience, to express great abhorrence of a sin, and yet afterwards to be well reconciled to it. [2.] What a good opinion he had of himself, how much better than he deserved; he thought it impossible he should do such barbarous things as the prophet foresaw. Note, We are apt to think ourselves sufficiently armed against those sins which yet we are afterwards overcome by, as Peter, Matt. xxvi. 35.
5. In answer to this Elisha only told him he should be king over Syria; then he would have power to do it, and then he would find in his heart to do it. Honours change men's tempers and manners, and seldom for the better: "Thou knowest not what thou wilt do when thou comest to be king, but I tell thee this thou wilt do." Those that are little and low in the world cannot imagine how strong the temptations of power and prosperity are, and, if ever they arrive at them, they will find how deceitful their hearts were and how much worse than they suspected.
V. What mischief Hazael did to his master hereupon. If he took any occasion to do it from what Elisha had said the fault was in him, not in the word. 1. He basely cheated his master, and belied the prophet (v. 14): He told me thou shouldst certainly recover. This was abominably false; he told him he should die (v. 10), but he unfairly and unfaithfully concealed that, either because he was loth to put the king out of humour with bad news or because hereby he might the more effectually carry on that bloody design which he conceived when he was told he should be his successor. The devil ruins men by telling them they shall certainly recover and do well, so rocking them asleep in security, than which nothing is more fatal. This was an injury to the king, who lost the benefit of this warning to prepare for death, and an injury to Elisha, who would be counted a false prophet. 2. He barbarously murdered his master, and so made good the prophet's word, v. 15. He dipped a thick cloth in cold water, and spread it upon his face, under pretence of cooling and refreshing him, but so that it stopped his breath, and stifled him presently, he being weak (and not able to help himself) or perhaps asleep: such a bubble is the life of the greatest of men, and so much exposed are princes to violence. Hazael, who was Ben-hadad's confidant, was his murderer, and some think, was not suspected, nor did the truth ever come out but by the pen of this inspired historian. We found this haughty monarch (1 Kings xx.) the terror of the mighty in the land of the living, but he goes down slain to the pit with his iniquity upon his bones, Ezek. xxxii. 27.
Adam Clarke: Commentary on the Bible - 1831
8:7: Elisha came to Damascus - That he might lead Gehazi to repentance; according to Jarchi and some others.
4 Kings (2 Kings) 8:8
Albert Barnes: Notes on the Bible - 1834
8:7: The hour had come for carrying out the command given by God to Elijah (marginal reference "e"), and by him probably passed on to his successor. Elisha, careless of his own safety, quitted the land of Israel, and proceeded into the enemy's country, thus putting into the power of the Syrian king that life which he had lately sought so eagerly Kg2 6:13-19.
The man of God - The Damascenes had perhaps known Elisha by this title from the time of his curing Naaman. Or the phrase may be used as equivalent to "prophet," which is the title commonly given to Elisha by the Syrians. See Kg2 6:12. Compare Kg2 5:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: Deu 33:1; Kg1 13:1
Damascus: Gen 14:15; Kg1 11:24; Isa 7:8
Benhadad: Kg2 6:24; Kg1 15:18, Kg1 20:1, Kg1 20:34
The man of God: Kg2 1:9, Kg2 1:10, Kg2 2:15, Kg2 6:12
is come: Jdg 16:2; Act 17:6
Carl Friedrich Keil and Franz Delitzsch

Elisha Predicts to Hazael at Damascus the Possession of the Throne. - 4Kings 8:7. Elisha then came to Damascus at the instigation of the Spirit of God, to carry out the commission which Elijah had received at Horeb with regard to Hazael (3Kings 19:15). Benhadad king of Syria was sick at that time, and when Elisha's arrival was announced to him, sent Hazael with a considerable present to the man of God, to inquire of Jehovah through him concerning his illness. The form of the name חזהאל (here and 4Kings 8:15) is etymologically correct; but afterwards it is always written without .ה דם וכל־טוּב ("and that all kinds of good of Damascus") follows with a more precise description of the minchah - "a burden of forty camels." The present consisted of produce or wares of the rich commercial city of Damascus, and was no doubt very considerable; at the same time, it was not so large that forty camels were required to carry it. The affair must be judged according to the Oriental custom, of making a grand display with the sending of presents, and employing as many men or beasts of burden as possible to carry them, every one carrying only a single article (cf. Harmar, Beobb. ii. p. 29, iii. p. 43, and Rosenmller, A. u. N. Morgenl. iii. p. 17).
John Gill
And Elisha came to Damascus,.... On what account, and when, is not certain, whether to convert Gehazi, as say the Jews (d); or to confirm Naaman in the true religion he professed, for which he might be dismissed from his office, since another man was made general of the Syrian army; or on account of the famine; or rather it may be to anoint, or, however, to declare that Hazael would be king of Syria; see 3Kings 19:15,
and Benhadad the king of Syria was sick; at the time he came thither, where his palace was, and now a Mahometan temple; a very extraordinary building, according to Benjamin the Jew (e):
and it was told him, saying, the man of God is come hither; the famous prophet in Israel, Elisha, through whom Naaman his general had been cured of his leprosy, of whom he had heard so much.
(d) T. Bab. Sotah, fol. 47. 1. (e) Itinerar. p. 55.
Robert Jamieson, A. R. Fausset and David Brown
HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (4Kings 8:7-15)
Elisha came to Damascus--He was directed thither by the Spirit of God, in pursuance of the mission formerly given to his master in Horeb (3Kings 19:15), to anoint Hazael king of Syria. On the arrival of the prophet being known, Ben-hadad, who was sick, sent to inquire the issue of his disease, and, according to the practice of the heathens in consulting their soothsayers, ordered a liberal present in remuneration for the service.
8:88:8: Եւ ասէ արքայ ցԱզայէլ. Ա՛ռ ՚ի ձեռին քում մաննայ, եւ ե՛լ ընդ առաջ առնն Աստուծոյ, եւ հա՛րց զՏէր նովաւ, եւ ասասցես, եթէ կեցցե՞մ ՚ի հիւանդութենէ աստի իմմէ յայսմանէ[3849]։ [3849] Յօրինակին. Եթէ կեցե՞մ ՚ի հիւ՛՛։
8 Արքան ասաց Ազայէլին. «Մի ընծա՛յ վերցրու, գնա՛ Աստծու մարդու մօտ, նրա միջոցով Տիրոջը հարցրո՛ւ, թէ կը բուժուե՞մ արդեօք իմ այս հիւանդութիւնից»:
8 Թագաւորը Ազայէլին ըսաւ. «Ձեռքդ ընծայ ա՛ռ ու գնա՛ Աստուծոյ մարդը դիմաւորէ՛ ու անոր միջոցով Տէրոջը հարցուր թէ արդեօք այս հիւանդութենէն պիտի առողջանա՞մ»։
Եւ ասէ արքայ ցԱզայէլ. Ա՛ռ ի ձեռին քում [105]մաննա, եւ ել ընդ առաջ առնն Աստուծոյ, եւ հարց զՏէր նովաւ եւ ասասցես. Եթէ կեցցե՞մ ի հիւանդութենէ աստի իմմէ յայսմանէ:

8:8: Եւ ասէ արքայ ցԱզայէլ. Ա՛ռ ՚ի ձեռին քում մաննայ, եւ ե՛լ ընդ առաջ առնն Աստուծոյ, եւ հա՛րց զՏէր նովաւ, եւ ասասցես, եթէ կեցցե՞մ ՚ի հիւանդութենէ աստի իմմէ յայսմանէ[3849]։
[3849] Յօրինակին. Եթէ կեցե՞մ ՚ի հիւ՛՛։
8 Արքան ասաց Ազայէլին. «Մի ընծա՛յ վերցրու, գնա՛ Աստծու մարդու մօտ, նրա միջոցով Տիրոջը հարցրո՛ւ, թէ կը բուժուե՞մ արդեօք իմ այս հիւանդութիւնից»:
8 Թագաւորը Ազայէլին ըսաւ. «Ձեռքդ ընծայ ա՛ռ ու գնա՛ Աստուծոյ մարդը դիմաւորէ՛ ու անոր միջոցով Տէրոջը հարցուր թէ արդեօք այս հիւանդութենէն պիտի առողջանա՞մ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:88:8 И сказал царь Азаилу: возьми в руку твою дар и пойди навстречу человеку Божию, и вопроси Господа чрез него, говоря: выздоровею ли я от сей болезни?
8:8 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king πρὸς προς to; toward Αζαηλ αζαηλ take; get ἐν εν in τῇ ο the χειρί χειρ hand σου σου of you; your μαναα μαναα and; even δεῦρο δευρο come on; this point εἰς εις into; for ἀπαντὴν απαντη the ἀνθρώπῳ ανθρωπος person; human τοῦ ο the θεοῦ θεος God καὶ και and; even ἐπιζήτησον επιζητεω strive for; search for τὸν ο the κύριον κυριος lord; master παρ᾿ παρα from; by αὐτοῦ αυτος he; him λέγων λεγω tell; declare εἰ ει if; whether ζήσομαι ζαω live; alive ἐκ εκ from; out of τῆς ο the ἀρρωστίας αρρωστια of me; mine ταύτης ουτος this; he
8:8 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king אֶל־ ʔel- אֶל to חֲזָהאֵ֗ל ḥᵃzāhʔˈēl חֲזָאֵל Hazael קַ֤ח qˈaḥ לקח take בְּ bᵊ בְּ in יָֽדְךָ֙ yˈāḏᵊḵā יָד hand מִנְחָ֔ה minḥˈā מִנְחָה present וְ wᵊ וְ and לֵ֕ךְ lˈēḵ הלך walk לִ li לְ to קְרַ֖את qᵊrˌaṯ קרא encounter אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and דָרַשְׁתָּ֙ ḏāraštˌā דרשׁ inquire אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH מֵֽ mˈē מִן from אֹותֹו֙ ʔôṯˌô אֵת [object marker] לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הַ ha הֲ [interrogative] אֶחְיֶ֖ה ʔeḥyˌeh חיה be alive מֵ mē מִן from חֳלִ֥י ḥᵒlˌî חֳלִי sickness זֶֽה׃ zˈeh זֶה this
8:8. et ait rex ad Azahel tolle tecum munera et vade in occursum viri Dei et consule Dominum per eum dicens si evadere potero de infirmitate mea hacAnd the king said to Hazael: Take with thee presents, and go to meet the man of God, and consult the Lord by him, saying: Can I recover of this my illness?
8. And the king said unto Hazael, Take a present in thine hand, and go meet the man of God, and inquire of the LORD by him, saying, Shall I recover of this sickness?
8:8. And the king said to Hazael: “Take with you gifts. And go to meet the man of God. And consult the Lord through him, saying: ‘Will I be able to escape from this, my infirmity?’ ”
8:8. And the king said unto Hazael, Take a present in thine hand, and go, meet the man of God, and inquire of the LORD by him, saying, Shall I recover of this disease?
And the king said unto Hazael, Take a present in thine hand, and go, meet the man of God, and enquire of the LORD by him, saying, Shall I recover of this disease:

8:8 И сказал царь Азаилу: возьми в руку твою дар и пойди навстречу человеку Божию, и вопроси Господа чрез него, говоря: выздоровею ли я от сей болезни?
8:8
καὶ και and; even
εἶπεν επω say; speak
ο the
βασιλεὺς βασιλευς monarch; king
πρὸς προς to; toward
Αζαηλ αζαηλ take; get
ἐν εν in
τῇ ο the
χειρί χειρ hand
σου σου of you; your
μαναα μαναα and; even
δεῦρο δευρο come on; this point
εἰς εις into; for
ἀπαντὴν απαντη the
ἀνθρώπῳ ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ἐπιζήτησον επιζητεω strive for; search for
τὸν ο the
κύριον κυριος lord; master
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
εἰ ει if; whether
ζήσομαι ζαω live; alive
ἐκ εκ from; out of
τῆς ο the
ἀρρωστίας αρρωστια of me; mine
ταύτης ουτος this; he
8:8
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
אֶל־ ʔel- אֶל to
חֲזָהאֵ֗ל ḥᵃzāhʔˈēl חֲזָאֵל Hazael
קַ֤ח qˈaḥ לקח take
בְּ bᵊ בְּ in
יָֽדְךָ֙ yˈāḏᵊḵā יָד hand
מִנְחָ֔ה minḥˈā מִנְחָה present
וְ wᵊ וְ and
לֵ֕ךְ lˈēḵ הלך walk
לִ li לְ to
קְרַ֖את qᵊrˌaṯ קרא encounter
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
דָרַשְׁתָּ֙ ḏāraštˌā דרשׁ inquire
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
מֵֽ mˈē מִן from
אֹותֹו֙ ʔôṯˌô אֵת [object marker]
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
הַ ha הֲ [interrogative]
אֶחְיֶ֖ה ʔeḥyˌeh חיה be alive
מֵ מִן from
חֳלִ֥י ḥᵒlˌî חֳלִי sickness
זֶֽה׃ zˈeh זֶה this
8:8. et ait rex ad Azahel tolle tecum munera et vade in occursum viri Dei et consule Dominum per eum dicens si evadere potero de infirmitate mea hac
And the king said to Hazael: Take with thee presents, and go to meet the man of God, and consult the Lord by him, saying: Can I recover of this my illness?
8:8. And the king said to Hazael: “Take with you gifts. And go to meet the man of God. And consult the Lord through him, saying: ‘Will I be able to escape from this, my infirmity?’ ”
8:8. And the king said unto Hazael, Take a present in thine hand, and go, meet the man of God, and inquire of the LORD by him, saying, Shall I recover of this disease?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:8: Take a present in thine hand - But what an immense present was this-forty camels' burden of every good thing of Damascus! The prophet would need to have a very large establishment at Damascus to dispose of so much property.
4 Kings (2 Kings) 8:10
Albert Barnes: Notes on the Bible - 1834
8:8: Hazael was no doubt a high officer of the court. The names of Hazael and Benhadad occur in the Assyrian inscription on the Black Obelisk now in the British Museum. Both are mentioned as kings of Damascus, who contended with a certain Shalmaneser, king of Assyria, and suffered defeat at his hands. In one of the battles between this king and Benhadad, "Allah of Jezreel" is mentioned among the allies of the latter. This same Shalmaneser took tribute from Jehu. This is the point at which the Assyrian records first come in direct contact with those of the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: Hazael: Kg1 19:15
Take: Kg2 5:5; Sa1 9:7; Kg1 14:3
inquire: Kg2 1:2, Kg2 1:6, Kg2 3:11-13; Kg1 14:1-4; Luk 13:23; Act 16:30
John Gill
And the king said to Hazael,.... The captain general of his army:
take a present in thine hand, and go and meet the man of God, who, perhaps, was not as yet come into the city, only into the region of Damascus: or rather "with thee"; so the Vulgate Latin and Arabic versions; and which Noldius (f) approves of, since a burden of forty camels, 4Kings 8:9 could not be carried in the hand:
and inquire of the Lord by him, saying, shall I recover of this disease? he did not desire him to pray the Lord that he might recover, only was curious to know whether he should or not, see 4Kings 1:2.
(f) Ebr. Concord. Part. p. 189. No. 362.
John Wesley
Enquire of the Lord, &c - In his health he bowed down in the house of Rimmon; but now he tends to enquire of the God of Israel. Among other instances of the change of mens minds by affliction or sickness, this is one; that it often gives them other thoughts of God's ministers, and teacheth them to value those whom they before hated and despised.
8:98:9: Եւ գնա՛ց Ազայէլ ընդ առաջ նորա, եւ ա՛ռ մաննայ ՚ի ձեռին իւրում, եւ զամենայն բարութիւնս Դամասկոսի բեռինս ուղտուց քառասնից. չոգաւ եկաց առաջի նորա եւ ասէ. Հա՛յր Եղիսեէ. որդի քո որդի Ադերայ արքայ Ասորւոց առաքեաց զիս առ քեզ՝ եւ ասէ, եթէ կեցցե՞մ ՚ի հիւանդութենէ աստի իմմէ յայսմանէ[3850]։ [3850] Յօրինակին. Եթէ կեցե՞մ ՚ի հիւ՛՛։ ՚Ի բազումս պակասի. Որդի քո որդի Ադե՛՛։
9 Ազայէլը վերցրեց ընծան եւ Դամասկոսի բոլոր բարիքները քառասուն ուղտի վրայ բարձելով՝ գնաց նրան ընդառաջ: Նա կանգնելով նրա առջեւ՝ ասաց. «Ո՜վ հայր Եղիսէէ, քո որդին, ասորիների արքայ Ադերի որդին, ինձ քեզ մօտ է ուղարկել՝ ասելով, թէ՝ “Արդեօք կը բուժուե՞մ իմ այս հիւանդութիւնից”»:
9 Ազայէլ Եղիսէն դիմաւորելու գնաց ու ձեռքը ընծայ առաւ, այսինքն Դամասկոսի բոլոր բարիքներէն քառասուն ուղտ բեռնաւորուած։ Գնաց եւ անոր առջեւ կեցաւ ու ըսաւ. «Քու որդիդ Ասորիներու Բենադադ թագաւորը զիս քեզի ղրկեց՝ ըսելով. ‘Արդեօք այս հիւանդութենէն պիտի առողջանա՞մ’»։
Եւ գնաց Ազայէլ ընդ առաջ նորա, եւ ա՛ռ [106]մաննայ ի ձեռին իւրում, եւ`` զամենայն բարութիւնս Դամասկոսի բեռինս ուղտուց քառասնից. չոգաւ եկաց առաջի նորա եւ ասէ. [107]Հայր Եղիսէ, որդի քո որդի Ադերայ`` արքայ Ասորւոց առաքեաց զիս առ քեզ եւ ասէ, եթէ` Կեցցե՞մ ի հիւանդութենէ աստի իմմէ յայսմանէ:

8:9: Եւ գնա՛ց Ազայէլ ընդ առաջ նորա, եւ ա՛ռ մաննայ ՚ի ձեռին իւրում, եւ զամենայն բարութիւնս Դամասկոսի բեռինս ուղտուց քառասնից. չոգաւ եկաց առաջի նորա եւ ասէ. Հա՛յր Եղիսեէ. որդի քո որդի Ադերայ արքայ Ասորւոց առաքեաց զիս առ քեզ՝ եւ ասէ, եթէ կեցցե՞մ ՚ի հիւանդութենէ աստի իմմէ յայսմանէ[3850]։
[3850] Յօրինակին. Եթէ կեցե՞մ ՚ի հիւ՛՛։ ՚Ի բազումս պակասի. Որդի քո որդի Ադե՛՛։
9 Ազայէլը վերցրեց ընծան եւ Դամասկոսի բոլոր բարիքները քառասուն ուղտի վրայ բարձելով՝ գնաց նրան ընդառաջ: Նա կանգնելով նրա առջեւ՝ ասաց. «Ո՜վ հայր Եղիսէէ, քո որդին, ասորիների արքայ Ադերի որդին, ինձ քեզ մօտ է ուղարկել՝ ասելով, թէ՝ “Արդեօք կը բուժուե՞մ իմ այս հիւանդութիւնից”»:
9 Ազայէլ Եղիսէն դիմաւորելու գնաց ու ձեռքը ընծայ առաւ, այսինքն Դամասկոսի բոլոր բարիքներէն քառասուն ուղտ բեռնաւորուած։ Գնաց եւ անոր առջեւ կեցաւ ու ըսաւ. «Քու որդիդ Ասորիներու Բենադադ թագաւորը զիս քեզի ղրկեց՝ ըսելով. ‘Արդեօք այս հիւանդութենէն պիտի առողջանա՞մ’»։
zohrab-1805▾ eastern-1994▾ western am▾
8:98:9 И пошел Азаил навстречу ему, и взял дар в руку свою и всего лучшего в Дамаске, сколько могут нести сорок верблюдов, и пришел и стал пред лице его, и сказал: сын твой Венадад, царь Сирийский, послал меня к тебе спросить: >
8:9 καὶ και and; even ἐπορεύθη πορευομαι travel; go Αζαηλ αζαηλ into; for ἀπαντὴν απαντη he; him καὶ και and; even ἔλαβεν λαμβανω take; get μαναα μαναα in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him καὶ και and; even πάντα πας all; every τὰ ο the ἀγαθὰ αγαθος good Δαμασκοῦ δαμασκος Damaskos; Thamaskos ἄρσιν αρσις forty καμήλων καμηλος camel καὶ και and; even ἦλθεν ερχομαι come; go καὶ και and; even ἔστη ιστημι stand; establish ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward Ελισαιε ελισαιε the υἱός υιος son σου σου of you; your υἱὸς υιος son Αδερ αδερ monarch; king Συρίας συρια Syria; Siria ἀπέστειλέν αποστελλω send off / away με με me πρὸς προς to; toward σὲ σε.1 you λέγων λεγω tell; declare εἰ ει if; whether ζήσομαι ζαω live; alive ἐκ εκ from; out of τῆς ο the ἀρρωστίας αρρωστια of me; mine ταύτης ουτος this; he
8:9 וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk חֲזָאֵל֮ ḥᵃzāʔēl חֲזָאֵל Hazael לִ li לְ to קְרָאתֹו֒ qᵊrāṯˌô קרא encounter וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take מִנְחָ֤ה minḥˈā מִנְחָה present בְ vᵊ בְּ in יָדֹו֙ yāḏˌô יָד hand וְ wᵊ וְ and כָל־ ḵol- כֹּל whole ט֣וּב ṭˈûv טוּב best דַּמֶּ֔שֶׂק dammˈeśeq דַּמֶּשֶׂק Damascus מַשָּׂ֖א maśśˌā מַשָּׂא burden אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four גָּמָ֑ל gāmˈāl גָּמָל camel וַ wa וְ and יָּבֹא֙ yyāvˌō בוא come וַ wa וְ and יַּעֲמֹ֣ד yyaʕᵃmˈōḏ עמד stand לְ lᵊ לְ to פָנָ֔יו fānˈāʸw פָּנֶה face וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say בִּנְךָ֙ binᵊḵˌā בֵּן son בֶן־הֲדַ֤ד ven-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אֲרָם֙ ʔᵃrˌām אֲרָם Aram שְׁלָחַ֤נִי šᵊlāḥˈanî שׁלח send אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הַ ha הֲ [interrogative] אֶחְיֶ֖ה ʔeḥyˌeh חיה be alive מֵ mē מִן from חֳלִ֥י ḥᵒlˌî חֳלִי sickness זֶֽה׃ zˈeh זֶה this
8:9. ivit igitur Azahel in occursum eius habens secum munera et omnia bona Damasci onera quadraginta camelorum cumque stetisset coram eo ait filius tuus Benadad rex Syriae misit me ad te dicens si sanari potero de infirmitate mea hacAnd Hazael went to meet him, taking with him presents, and all the good things of Damascus, the burdens of forty camels. And when he stood before him, he said: Thy son, Benadad, the king of Syria, hath sent me to thee, saying: Can I recover of this my illness?
9. So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels’ burden, and came and stood before him, and said, Thy son Ben-hadad king of Syria hath sent me to thee, saying, Shall I recover of this sickness.
8:9. And so, Hazael went to meet him, having with him gifts, and all the goods of Damascus, the burdens of forty camels. And when he had stood before him, he said: “Your son, Benhadad, the king of Syria, sent me to you, saying: ‘Will I be able to be healed from this, my infirmity?’ ”
8:9. So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels’ burden, and came and stood before him, and said, Thy son Benhadad king of Syria hath sent me to thee, saying, Shall I recover of this disease?
So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels' burden, and came and stood before him, and said, Thy son Ben- hadad king of Syria hath sent me to thee, saying, Shall I recover of this disease:

8:9 И пошел Азаил навстречу ему, и взял дар в руку свою и всего лучшего в Дамаске, сколько могут нести сорок верблюдов, и пришел и стал пред лице его, и сказал: сын твой Венадад, царь Сирийский, послал меня к тебе спросить: <<выздоровею ли я от сей болезни?>>
8:9
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Αζαηλ αζαηλ into; for
ἀπαντὴν απαντη he; him
καὶ και and; even
ἔλαβεν λαμβανω take; get
μαναα μαναα in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
πάντα πας all; every
τὰ ο the
ἀγαθὰ αγαθος good
Δαμασκοῦ δαμασκος Damaskos; Thamaskos
ἄρσιν αρσις forty
καμήλων καμηλος camel
καὶ και and; even
ἦλθεν ερχομαι come; go
καὶ και and; even
ἔστη ιστημι stand; establish
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
Ελισαιε ελισαιε the
υἱός υιος son
σου σου of you; your
υἱὸς υιος son
Αδερ αδερ monarch; king
Συρίας συρια Syria; Siria
ἀπέστειλέν αποστελλω send off / away
με με me
πρὸς προς to; toward
σὲ σε.1 you
λέγων λεγω tell; declare
εἰ ει if; whether
ζήσομαι ζαω live; alive
ἐκ εκ from; out of
τῆς ο the
ἀρρωστίας αρρωστια of me; mine
ταύτης ουτος this; he
8:9
וַ wa וְ and
יֵּ֣לֶךְ yyˈēleḵ הלך walk
חֲזָאֵל֮ ḥᵃzāʔēl חֲזָאֵל Hazael
לִ li לְ to
קְרָאתֹו֒ qᵊrāṯˌô קרא encounter
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
מִנְחָ֤ה minḥˈā מִנְחָה present
בְ vᵊ בְּ in
יָדֹו֙ yāḏˌô יָד hand
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
ט֣וּב ṭˈûv טוּב best
דַּמֶּ֔שֶׂק dammˈeśeq דַּמֶּשֶׂק Damascus
מַשָּׂ֖א maśśˌā מַשָּׂא burden
אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four
גָּמָ֑ל gāmˈāl גָּמָל camel
וַ wa וְ and
יָּבֹא֙ yyāvˌō בוא come
וַ wa וְ and
יַּעֲמֹ֣ד yyaʕᵃmˈōḏ עמד stand
לְ lᵊ לְ to
פָנָ֔יו fānˈāʸw פָּנֶה face
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
בִּנְךָ֙ binᵊḵˌā בֵּן son
בֶן־הֲדַ֤ד ven-hᵃḏˈaḏ בֶּן הֲדַד Ben-Hadad
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אֲרָם֙ ʔᵃrˌām אֲרָם Aram
שְׁלָחַ֤נִי šᵊlāḥˈanî שׁלח send
אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
הַ ha הֲ [interrogative]
אֶחְיֶ֖ה ʔeḥyˌeh חיה be alive
מֵ מִן from
חֳלִ֥י ḥᵒlˌî חֳלִי sickness
זֶֽה׃ zˈeh זֶה this
8:9. ivit igitur Azahel in occursum eius habens secum munera et omnia bona Damasci onera quadraginta camelorum cumque stetisset coram eo ait filius tuus Benadad rex Syriae misit me ad te dicens si sanari potero de infirmitate mea hac
And Hazael went to meet him, taking with him presents, and all the good things of Damascus, the burdens of forty camels. And when he stood before him, he said: Thy son, Benadad, the king of Syria, hath sent me to thee, saying: Can I recover of this my illness?
8:9. And so, Hazael went to meet him, having with him gifts, and all the goods of Damascus, the burdens of forty camels. And when he had stood before him, he said: “Your son, Benhadad, the king of Syria, sent me to you, saying: ‘Will I be able to be healed from this, my infirmity?’ ”
8:9. So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels’ burden, and came and stood before him, and said, Thy son Benhadad king of Syria hath sent me to thee, saying, Shall I recover of this disease?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:9: Every good thing of Damascus - Probably, besides rich robes and precious metals, the luscious wine of Helbon, which was the drink of the Persian kings, the soft white wool of the anti-Libanus Eze 27:18, damask coverings of couches Amo 3:12, and numerous manufactured articles of luxury, which the Syrian capital imported from Tyre, Egypt, Nineveh, and Babylon. Forty camels were laden with it, and this goodly caravan paraded the streets of the town, conveying to the prophet the splendid gift designed for him. Eastern ostentation induces donors to make the greatest possible show of their gifts, and each camel would probably bear only one or two articles.
Thy son Ben-hadad - A phrase indicative of the greatest respect, no doubt used at the command of Benhadad in order to dispose the prophet favorably toward him. Compare Kg2 6:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: Hazael: Kg1 19:15
with him: Heb. in his hand, Kg2 5:5
Thy son Benhadad: Kg2 6:21, Kg2 13:14, Kg2 16:7; Sa1 25:8; Plm 1:14
Geneva 1599
So Hazael went to meet him, and took a present with him, even of every (e) good thing of Damascus, forty camels' burden, and came and stood before him, and said, Thy son Benhadad king of Syria hath sent me to thee, saying, Shall I recover of this disease?
(e) Of all the chiefest and precious things of the country.
John Gill
So Hazael went to meet him, and took a present with him,.... As was usual when a prophet or seer was consulted, see 1Kings 9:7.
even of every good thing of Damascus; which was a very fruitful place, and had abundance of gardens and orchards in it, which yielded excellent fruit, and of such it is probable the present consisted, and which was large:
even forty camels' burden: which, as they are strong creatures, will bear a great deal. Abarbinel thinks, bread, flesh, and wine, and fowls, were in the present, but not gold, silver, and raiment, which the prophet had refused to take of Naaman; the Jews have a fable, that there was a precious stone in it, worth all the good things of Damascus:
and came and stood before him, and said, thy son Benhadad, king of Syria, hath sent me to thee, saying, shall I recover of this disease? he calls him his son, in veneration of the prophet as a father, as such men were called.
John Wesley
Thy son - He who before persecuted him as an enemy, now in his extremity honours him like a father.
Robert Jamieson, A. R. Fausset and David Brown
forty camels' burden--The present, consisting of the rarest and most valuable produce of the land, would be liberal and magnificent. But it must not be supposed it was actually so large as to require forty camels to carry it. The Orientals are fond of display, and would, ostentatiously, lay upon forty beasts what might very easily have been borne by four.
Thy son Ben-hadad--so called from the established usage of designating the prophet "father." This was the same Syrian monarch who had formerly persecuted him (see 4Kings 6:13-14).
8:108:10: Եւ ասէ ցնա Եղիսեէ. Ե՛րթ եւ ասա՛ ցնա. Կելով կեցցես։ Եւ եցոյց ինձ Տէր զի մահու մեռանիցի։
10 Եղիսէէն ասաց նրան. «Գնա ասա՛, որ կ’ապրի, սակայն Տէրն ինձ ցոյց է տուել, որ կը մեռնի»:
10 Եղիսէ անոր ըսաւ. «Գնա՛ անոր ըսէ՝ ‘Անշո՜ւշտ պիտի առողջանաս’. բայց Տէրը ինծի ցուցուց, որ անիկա պիտի մեռնի»։
Եւ ասէ ցնա Եղիսէ. Երթ եւ ասա ցնա. Կելով կեցցես: Եւ եցոյց ինձ Տէր զի մահու մեռանիցի:

8:10: Եւ ասէ ցնա Եղիսեէ. Ե՛րթ եւ ասա՛ ցնա. Կելով կեցցես։ Եւ եցոյց ինձ Տէր զի մահու մեռանիցի։
10 Եղիսէէն ասաց նրան. «Գնա ասա՛, որ կ’ապրի, սակայն Տէրն ինձ ցոյց է տուել, որ կը մեռնի»:
10 Եղիսէ անոր ըսաւ. «Գնա՛ անոր ըսէ՝ ‘Անշո՜ւշտ պիտի առողջանաս’. բայց Տէրը ինծի ցուցուց, որ անիկա պիտի մեռնի»։
zohrab-1805▾ eastern-1994▾ western am▾
8:108:10 И сказал ему Елисей: пойди, скажи ему: >; однако ж открыл мне Господь, что он умрет.
8:10 καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε come on; this point εἰπὸν επω say; speak αὐτῷ αυτος he; him ζωῇ ζωη life; vitality ζήσῃ ζαω live; alive καὶ και and; even ἔδειξέν δεικνυω show μοι μοι me κύριος κυριος lord; master ὅτι οτι since; that θανάτῳ θανατος death ἀποθανῇ αποθνησκω die
8:10 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to אֱלִישָׁ֔ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha לֵ֥ךְ lˌēḵ הלך walk אֱמָר־ ʔᵉmor- אמר say לֹ֖ולא *lˌô לְ to חָיֹ֣ה ḥāyˈō חיה be alive תִחְיֶ֑ה ṯiḥyˈeh חיה be alive וְ wᵊ וְ and הִרְאַ֥נִי hirʔˌanî ראה see יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that מֹ֥ות mˌôṯ מות die יָמֽוּת׃ yāmˈûṯ מות die
8:10. dixitque ei Heliseus vade dic ei sanaberis porro ostendit mihi Dominus quia morte morieturAnd Eliseus said to him: Go tell him: Thou shalt recover: but the Lord hath shewed me that he shall surely die.
10. And Elisha said unto him, Go, say unto him, Thou shalt surely recover; howbeit the LORD hath shewed me that he shall surely die.
8:10. And Elisha said to him: “Go, tell him: ‘You will be healed.’ But the Lord has revealed to me that, dying he shall die.”
8:10. And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the LORD hath shewed me that he shall surely die.
And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the LORD hath shewed me that he shall surely die:

8:10 И сказал ему Елисей: пойди, скажи ему: <<выздоровеешь>>; однако ж открыл мне Господь, что он умрет.
8:10
καὶ και and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε come on; this point
εἰπὸν επω say; speak
αὐτῷ αυτος he; him
ζωῇ ζωη life; vitality
ζήσῃ ζαω live; alive
καὶ και and; even
ἔδειξέν δεικνυω show
μοι μοι me
κύριος κυριος lord; master
ὅτι οτι since; that
θανάτῳ θανατος death
ἀποθανῇ αποθνησκω die
8:10
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
אֱלִישָׁ֔ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
לֵ֥ךְ lˌēḵ הלך walk
אֱמָר־ ʔᵉmor- אמר say
לֹ֖ולא
*lˌô לְ to
חָיֹ֣ה ḥāyˈō חיה be alive
תִחְיֶ֑ה ṯiḥyˈeh חיה be alive
וְ wᵊ וְ and
הִרְאַ֥נִי hirʔˌanî ראה see
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
מֹ֥ות mˌôṯ מות die
יָמֽוּת׃ yāmˈûṯ מות die
8:10. dixitque ei Heliseus vade dic ei sanaberis porro ostendit mihi Dominus quia morte morietur
And Eliseus said to him: Go tell him: Thou shalt recover: but the Lord hath shewed me that he shall surely die.
8:10. And Elisha said to him: “Go, tell him: ‘You will be healed.’ But the Lord has revealed to me that, dying he shall die.”
8:10. And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the LORD hath shewed me that he shall surely die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:10: Thou mayest certainly recover: howbeit the Lord hath showed me that he shall surely die - That is, God has not determined thy death, nor will it be a necessary consequence of the disease by which thou art now afflicted; but this wicked man will abuse the power and trust thou hast reposed in him, and take away thy life. Even when God has not designed nor appointed the death of a person, he may nevertheless die, though not without the permission of God. This is a farther proof of the doctrine of contingent events: he might live for all his sickness, but thou wilt put an end to his life.
4 Kings (2 Kings) 8:11
Albert Barnes: Notes on the Bible - 1834
8:10: Translate - "Go, say unto him, Thou shalt certainly live: howbeit the Lord hath showed me that he shall certainly die." i. e.," Say to him, what thou hast already determined to say, what a courtier is sure to say (compare Kg1 22:15), but know that the fact will be otherwise."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: Thou mayest: Kg1 22:15
the Lord: Kg2 8:13; Gen 41:39; Jer 38:21; Eze 11:25; Amo 3:7, Amo 7:1, Amo 7:4, Amo 7:7, Amo 8:1; Zac 1:20; Rev 22:1
he shall surely die: Kg2 8:15, Kg2 1:4, Kg2 1:16; Gen 2:17; Eze 18:13
Carl Friedrich Keil and Franz Delitzsch

According to the Chethb חיה לא, Elisha's answer was, "Thou wilt not live, and (for) Jehovah has shown me that he will die;" according to the Keri חיה לו, "tell him: Thou wilt live, but Jehovah," etc. Most of the commentators follow the ancient versions, and the Masoretes, who reckon our לא among the fifteen passages of the O.T. in which it stands for the pronoun לו (vid., Hilleri Arcan. Keri, p. 62f.), and some of the codices, and decide in favour of the Keri. (1) because the conjecture that לו was altered into לא in order that Elisha might not be made to utter an untruth, is a very natural one; and (2) on account of the extreme rarity with which a negative stands before the inf. abs. with the finite verb following. But there is not much force in either argument. The rarity of the position of לא before the inf. abs. followed by a finite verb, in connection with the omission of the pronoun לו after אמר, might be the very reason why לא was taken as a pronoun; and the confirmation of this opinion might be found in the fact that Hazael brought back this answer to the king: "Thou wilt live" (4Kings 8:14). The reading in the text לא (non) is favoured by the circumstance that it is the more difficult of the two, partly because of the unusual position of the negative, and partly because of the contradiction to 4Kings 8:14. But the לא is found in the same position in other passages (Gen 3:4; Ps 49:8, and Amos 9:8), where the emphasis lies upon the negation; and the contradiction to 4Kings 8:14 may be explained very simply, from the fact that Hazael did not tell his king the truth, because he wanted to put him to death and usurp the throne. We therefore prefer the reading in the text, since it is not in harmony with the character of the prophets to utter an untruth; and the explanation, "thou wilt not die of thine illness, but come to a violent death," puts into the words a meaning which they do not possess. For even if Benhadad did not die of his illness, he did not recover from it.
Geneva 1599
And Elisha said unto him, Go, say unto him, Thou mayest certainly (f) recover: howbeit the LORD hath shewed me that he shall surely die.
(f) Meaning that he would recover of this disease: but he knew that this messenger Hazael would slay him to obtain the kingdom.
John Gill
And Elisha said unto him, go, say unto him, thou mayest certainly recover,.... That is, of the disease; and there was not only a probability that he might recover of it, it not being a mortal one, but a certainty that he should not die of it, as he did not, but die a violent death, which the prophet predicts in the next clause; though some take these words not as a command, what he should say, but as a prediction of what he would say; that he would go and tell him he should certainly recover, because he would not discourage him, though the prophet assures him in the next clause that he should die: there is a various reading of these words; we follow the marginal reading, but the textual reading is, "say, thou shall not certainly recover", or "in living live"; which agrees with what follows:
howbeit or "for"
the Lord hath showed me, that he shall surely die; though not of that sickness, nor a natural death, but a violent one, and that by the hand of this his servant, though he does not express it.
John Wesley
Howbeit - Here is no contradiction: for the first words contain an answer to Benhadad's question, shall I recover? To which the answer is, thou mayest, notwithstanding thy disease, which is not mortal. The latter words contain the prophet's addition to that answer, which is, that he should die, not by the power of his disease, but by some other cause.
Robert Jamieson, A. R. Fausset and David Brown
Go, say . . . Thou mayest certainly recover--There was no contradiction in this message. This part was properly the answer to Ben-hadad's inquiry [4Kings 8:9]. The second part was intended for Hazael, who, like an artful and ambitious courtier, reported only as much of the prophet's statement as suited his own views (compare 4Kings 8:14).
8:118:11: Եւ եկաց առաջի երեսաց նորա պատկառեալ. եւ ելաց այրն Աստուծոյ։
11 Մարգարէի հայեացքը դարձաւ սեւեռուն, դէմքը՝ լարուած, եւ Աստծու մարդը լաց եղաւ:
11 Աչքերը անթարթափ կերպով տնկեց, մինչեւ որ անիկա ամչցաւ։ Աստուծոյ մարդը լացաւ։
Եւ [108]եկաց առաջի երեսաց նորա պատկառեալ`` եւ ելաց այրն Աստուծոյ:

8:11: Եւ եկաց առաջի երեսաց նորա պատկառեալ. եւ ելաց այրն Աստուծոյ։
11 Մարգարէի հայեացքը դարձաւ սեւեռուն, դէմքը՝ լարուած, եւ Աստծու մարդը լաց եղաւ:
11 Աչքերը անթարթափ կերպով տնկեց, մինչեւ որ անիկա ամչցաւ։ Աստուծոյ մարդը լացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:118:11 И устремил на него {Елисей} взор свой, и так оставался до того, что привел его в смущение; и заплакал человек Божий.
8:11 καὶ και and; even παρέστη παριστημι stand by; present τῷ ο the προσώπῳ προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even ἔθηκεν τιθημι put; make ἕως εως till; until αἰσχύνης αισχυνη shame καὶ και and; even ἔκλαυσεν κλαιω weep; cry ὁ ο the ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God
8:11 וַ wa וְ and יַּעֲמֵ֥ד yyaʕᵃmˌēḏ עמד stand אֶת־ ʔeṯ- אֵת [object marker] פָּנָ֖יו pānˌāʸw פָּנֶה face וַ wa וְ and יָּ֣שֶׂם yyˈāśem שׂים put עַד־ ʕaḏ- עַד unto בֹּ֑שׁ bˈōš בושׁ be ashamed וַ wa וְ and יֵּ֖בְךְּ yyˌēvk בכה weep אִ֥ישׁ ʔˌîš אִישׁ man הָ hā הַ the אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
8:11. stetitque cum eo et conturbatus est usque ad suffusionem vultus flevitque vir DeiAnd he stood with him, and was troubled so far as to blush: and the man of God wept.
11. And he settled his countenance stedfastly , until he was ashamed: and the man of God wept.
8:11. And he stood beside him, and he was so troubled that his face became flushed. And the man of God wept.
8:11. And he settled his countenance stedfastly, until he was ashamed: and the man of God wept.
And he settled his countenance stedfastly, until he was ashamed: and the man of God wept:

8:11 И устремил на него {Елисей} взор свой, и так оставался до того, что привел его в смущение; и заплакал человек Божий.
8:11
καὶ και and; even
παρέστη παριστημι stand by; present
τῷ ο the
προσώπῳ προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
ἔθηκεν τιθημι put; make
ἕως εως till; until
αἰσχύνης αισχυνη shame
καὶ και and; even
ἔκλαυσεν κλαιω weep; cry
ο the
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
8:11
וַ wa וְ and
יַּעֲמֵ֥ד yyaʕᵃmˌēḏ עמד stand
אֶת־ ʔeṯ- אֵת [object marker]
פָּנָ֖יו pānˌāʸw פָּנֶה face
וַ wa וְ and
יָּ֣שֶׂם yyˈāśem שׂים put
עַד־ ʕaḏ- עַד unto
בֹּ֑שׁ bˈōš בושׁ be ashamed
וַ wa וְ and
יֵּ֖בְךְּ yyˌēvk בכה weep
אִ֥ישׁ ʔˌîš אִישׁ man
הָ הַ the
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
8:11. stetitque cum eo et conturbatus est usque ad suffusionem vultus flevitque vir Dei
And he stood with him, and was troubled so far as to blush: and the man of God wept.
8:11. And he stood beside him, and he was so troubled that his face became flushed. And the man of God wept.
8:11. And he settled his countenance stedfastly, until he was ashamed: and the man of God wept.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:11: He settled his countenance steadfastly - Of whom does the author speak? Of Hazael, or of Elisha? Several apply this action to the prophet: he had a murderer before him and he saw the bloody acts he was about to commit, and was greatly distressed; but he endeavored to conceal his feelings: at last his face reddened with anguish, his feelings overcame him, and he burst out and wept.
The Septuagint, as it stands in the Complutensian and Antwerp Polyglots, makes the text very plain: Και ἑστη Αζαηλ κατα πρωσοπον αυτου, και παρεθηκεν ενωπιον αυτου δωρα, ἑως ῃσχυνετο· και εκλαυσεν ὁ ανθρωπος του Θεου, And Hazael stood before his face, and he presented before him gifts till he was ashamed; and the man of God wept.
The Codex Vaticanus, and the Codex Alexandrinus, are nearly as the Hebrew. The Aldine edition agrees in some respects with the Complutensian; but all the versions follow the Hebrew.
4 Kings (2 Kings) 8:12
Albert Barnes: Notes on the Bible - 1834
8:11: That is, "And he (Elisha) settled his conntenance, and set it (toward Hazael), until he (Hazael) was ashamed." Elisha fixed on Hazael a long and meaning look, until the latter's eyes fell before his, and his cheek flushed. Elisha, it would seem, had detected the guilty thought that was in Hazael's heart, and Hazael perceived that he had detected it. Hence the "shame."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: stedfastly: Heb. and set it
wept: Gen 45:2; Psa 119:136; Jer 4:19, Jer 9:1, Jer 9:18, Jer 13:17, Jer 14:17; Luk 19:41; Joh 11:35; Act 20:19, Act 20:31; Rom 9:2; Phi 3:18
Carl Friedrich Keil and Franz Delitzsch

Elisha then fixed Hazael for a long time with his eye, and wept. וגו ויּעמד literally, he made his face stand fast, and directed it (upon Hazael) to shaming. עד־בּשׁ as in Judg 3:25; not in a shameless manner (Thenius), but till Hazael was embarrassed by it.
John Gill
And he settled his countenance steadfastly,.... Refrained himself as much as possible, that he might not weep, as some Jewish writers interpret it; or, as others, he turned his face on one side, and covered it with his hands, that Hazael might not see him weep; or rather he set his face on Hazael, and looked at him so wistly:
until he was ashamed; that is, Hazael; the prophet looked him out of countenance:
and the man of God wept; at the thought of what calamities the man before him, he looked on, would be the cause of in Israel, as the following words show.
John Wesley
He settled - The prophet fixed his eyes upon Hazael. Until - 'Till Hazael was ashamed, as apprehending the prophet discerned something of an evil and shameful nature in him.
Robert Jamieson, A. R. Fausset and David Brown
he settled his countenance stedfastly until he was ashamed--that is, Hazael. The steadfast, penetrating look of the prophet seemed to have convinced Hazael that his secret designs were known. The deep emotions of Elisha were justified by the horrible atrocities which, too common in ancient warfare, that successful usurper committed in Israel (4Kings 10:32; 4Kings 13:3-4, 4Kings 13:22).
8:128:12: Եւ ասէ Ազայէլ. Ընդէ՞ր լաս տէ՛ր իմ։ Եւ ասէ. Գիտե՛մ զինչ գործելոց ես ընդ որդիսն Իսրայէլի, զամուրս նոցա հրձի՛գ արասցես, եւ զընտիրս նոցա սրո՛վ կոտորեսցես, եւ զտղայս նոցա սատակեսցես, եւ զյղիս նոցա հերձցես։
12 Ազայէլը հարցրեց. «Ինչո՞ւ ես լալիս, տէ՛ր իմ»: Եղիսէէն ասաց. «Գիտեմ, թէ իսրայէլացիների դէմ ինչ չարիքներ ես գործելու. նրանց ամրոցները հրով պիտի այրես, քաջ մարդկանց սրով պիտի կոտորես, նրանց տղաներին պիտի ոչնչացնես, յղիների փորը պիտի պատռես»:
12 Ազայէլ ըսաւ. «Իմ տէրս ինչո՞ւ կու լայ»։ Անիկա ըսաւ. «Անոր համար որ Իսրայէլի որդիներուն ընելու չարութիւնդ գիտեմ. անոնց ամրոցները կրակով պիտի այրես ու անոնց կտրիճները սրով պիտի մեռցնես եւ անոնց պզտիկ տղաքը գետինը պիտի զարնես ու յղի կիները պիտի ճեղքես»։
Եւ ասէ Ազայէլ. Ընդէ՞ր լաս, տէր իմ: Եւ ասէ. Գիտեմ զինչ գործելոց ես ընդ որդիսն Իսրայելի[109]. զամուրս նոցա հրձիգ արասցես, եւ զընտիրս նոցա սրով կոտորեսցես, եւ զտղայս նոցա սատակեսցես, եւ զյղիս նոցա հերձցես:

8:12: Եւ ասէ Ազայէլ. Ընդէ՞ր լաս տէ՛ր իմ։ Եւ ասէ. Գիտե՛մ զինչ գործելոց ես ընդ որդիսն Իսրայէլի, զամուրս նոցա հրձի՛գ արասցես, եւ զընտիրս նոցա սրո՛վ կոտորեսցես, եւ զտղայս նոցա սատակեսցես, եւ զյղիս նոցա հերձցես։
12 Ազայէլը հարցրեց. «Ինչո՞ւ ես լալիս, տէ՛ր իմ»: Եղիսէէն ասաց. «Գիտեմ, թէ իսրայէլացիների դէմ ինչ չարիքներ ես գործելու. նրանց ամրոցները հրով պիտի այրես, քաջ մարդկանց սրով պիտի կոտորես, նրանց տղաներին պիտի ոչնչացնես, յղիների փորը պիտի պատռես»:
12 Ազայէլ ըսաւ. «Իմ տէրս ինչո՞ւ կու լայ»։ Անիկա ըսաւ. «Անոր համար որ Իսրայէլի որդիներուն ընելու չարութիւնդ գիտեմ. անոնց ամրոցները կրակով պիտի այրես ու անոնց կտրիճները սրով պիտի մեռցնես եւ անոնց պզտիկ տղաքը գետինը պիտի զարնես ու յղի կիները պիտի ճեղքես»։
zohrab-1805▾ eastern-1994▾ western am▾
8:128:12 И сказал Азаил: отчего господин мой плачет? И сказал он: оттого, что я знаю, какое наделаешь ты сынам Израилевым зло; крепости их предашь огню, и юношей их мечом умертвишь, и грудных детей их побьешь, и беременных {женщин} у них разрубишь.
8:12 καὶ και and; even εἶπεν επω say; speak Αζαηλ αζαηλ who?; what? ὅτι οτι since; that ὁ ο the κύριός κυριος lord; master μου μου of me; mine κλαίει κλαιω weep; cry καὶ και and; even εἶπεν επω say; speak ὅτι οτι since; that οἶδα οιδα aware ὅσα οσος as much as; as many as ποιήσεις ποιεω do; make τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel κακά κακος bad; ugly τὰ ο the ὀχυρώματα οχυρωμα stronghold αὐτῶν αυτος he; him ἐξαποστελεῖς εξαποστελλω send forth ἐν εν in πυρὶ πυρ fire καὶ και and; even τοὺς ο the ἐκλεκτοὺς εκλεκτος select; choice αὐτῶν αυτος he; him ἐν εν in ῥομφαίᾳ ρομφαια broadsword ἀποκτενεῖς αποκτεινω kill καὶ και and; even τὰ ο the νήπια νηπιος minor αὐτῶν αυτος he; him ἐνσείσεις ενσειω and; even τὰς ο the ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἐχούσας εχω have; hold αὐτῶν αυτος he; him ἀναρρήξεις αναρρηγνυμι break up
8:12 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say חֲזָאֵ֔ל ḥᵃzāʔˈēl חֲזָאֵל Hazael מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord בֹכֶ֑ה vōḵˈeh בכה weep וַ wa וְ and יֹּ֡אמֶר yyˈōmer אמר say כִּֽי־ kˈî- כִּי that יָדַ֡עְתִּי yāḏˈaʕtî ידע know אֵ֣ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תַּעֲשֶׂה֩ taʕᵃśˌeh עשׂה make לִ li לְ to בְנֵ֨י vᵊnˌê בֵּן son יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel רָעָ֗ה rāʕˈā רָעָה evil מִבְצְרֵיהֶ֞ם mivṣᵊrêhˈem מִבְצָר fortification תְּשַׁלַּ֤ח tᵊšallˈaḥ שׁלח send בָּ bā בְּ in † הַ the אֵשׁ֙ ʔˌēš אֵשׁ fire וּ û וְ and בַחֻֽרֵיהֶם֙ vaḥˈurêhem בָּחוּר young man בַּ ba בְּ in † הַ the חֶ֣רֶב ḥˈerev חֶרֶב dagger תַּהֲרֹ֔ג tahᵃrˈōḡ הרג kill וְ wᵊ וְ and עֹלְלֵיהֶ֣ם ʕōlᵊlêhˈem עֹולֵל child תְּרַטֵּ֔שׁ tᵊraṭṭˈēš רטשׁ dash וְ wᵊ וְ and הָרֹתֵיהֶ֖ם hārōṯêhˌem הָרָה pregnant תְּבַקֵּֽעַ׃ tᵊvaqqˈēₐʕ בקע split
8:12. cui Azahel ait quare dominus meus flet at ille respondit quia scio quae facturus sis filiis Israhel mala civitates eorum munitas igne succendes et iuvenes eorum interficies gladio et parvulos eorum elides et praegnantes dividesAnd Hazael said to him: Why doth my lord weep? And he said: Because I know the evil that thou wilt do to the children of Israel. Their strong cities thou wilt burn with fire, and their young men thou wilt kill with the sword, and thou wilt dash their children, and rip up their pregnant women.
12. And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash in pieces their little ones, and rip up their women with child.
8:12. And Hazael said to him, “Why is my lord weeping?” And he said: “Because I know the evil that you will do to the sons of Israel. Their fortified cities you will burn with fire. And their young men you will kill with the sword. And you will destroy their little ones, and tear open the pregnant women.”
8:12. And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child.
And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child:

8:12 И сказал Азаил: отчего господин мой плачет? И сказал он: оттого, что я знаю, какое наделаешь ты сынам Израилевым зло; крепости их предашь огню, и юношей их мечом умертвишь, и грудных детей их побьешь, и беременных {женщин} у них разрубишь.
8:12
καὶ και and; even
εἶπεν επω say; speak
Αζαηλ αζαηλ who?; what?
ὅτι οτι since; that
ο the
κύριός κυριος lord; master
μου μου of me; mine
κλαίει κλαιω weep; cry
καὶ και and; even
εἶπεν επω say; speak
ὅτι οτι since; that
οἶδα οιδα aware
ὅσα οσος as much as; as many as
ποιήσεις ποιεω do; make
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
κακά κακος bad; ugly
τὰ ο the
ὀχυρώματα οχυρωμα stronghold
αὐτῶν αυτος he; him
ἐξαποστελεῖς εξαποστελλω send forth
ἐν εν in
πυρὶ πυρ fire
καὶ και and; even
τοὺς ο the
ἐκλεκτοὺς εκλεκτος select; choice
αὐτῶν αυτος he; him
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
ἀποκτενεῖς αποκτεινω kill
καὶ και and; even
τὰ ο the
νήπια νηπιος minor
αὐτῶν αυτος he; him
ἐνσείσεις ενσειω and; even
τὰς ο the
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
ἐχούσας εχω have; hold
αὐτῶν αυτος he; him
ἀναρρήξεις αναρρηγνυμι break up
8:12
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
חֲזָאֵ֔ל ḥᵃzāʔˈēl חֲזָאֵל Hazael
מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why
אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord
בֹכֶ֑ה vōḵˈeh בכה weep
וַ wa וְ and
יֹּ֡אמֶר yyˈōmer אמר say
כִּֽי־ kˈî- כִּי that
יָדַ֡עְתִּי yāḏˈaʕtî ידע know
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תַּעֲשֶׂה֩ taʕᵃśˌeh עשׂה make
לִ li לְ to
בְנֵ֨י vᵊnˌê בֵּן son
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
רָעָ֗ה rāʕˈā רָעָה evil
מִבְצְרֵיהֶ֞ם mivṣᵊrêhˈem מִבְצָר fortification
תְּשַׁלַּ֤ח tᵊšallˈaḥ שׁלח send
בָּ בְּ in
הַ the
אֵשׁ֙ ʔˌēš אֵשׁ fire
וּ û וְ and
בַחֻֽרֵיהֶם֙ vaḥˈurêhem בָּחוּר young man
בַּ ba בְּ in
הַ the
חֶ֣רֶב ḥˈerev חֶרֶב dagger
תַּהֲרֹ֔ג tahᵃrˈōḡ הרג kill
וְ wᵊ וְ and
עֹלְלֵיהֶ֣ם ʕōlᵊlêhˈem עֹולֵל child
תְּרַטֵּ֔שׁ tᵊraṭṭˈēš רטשׁ dash
וְ wᵊ וְ and
הָרֹתֵיהֶ֖ם hārōṯêhˌem הָרָה pregnant
תְּבַקֵּֽעַ׃ tᵊvaqqˈēₐʕ בקע split
8:12. cui Azahel ait quare dominus meus flet at ille respondit quia scio quae facturus sis filiis Israhel mala civitates eorum munitas igne succendes et iuvenes eorum interficies gladio et parvulos eorum elides et praegnantes divides
And Hazael said to him: Why doth my lord weep? And he said: Because I know the evil that thou wilt do to the children of Israel. Their strong cities thou wilt burn with fire, and their young men thou wilt kill with the sword, and thou wilt dash their children, and rip up their pregnant women.
8:12. And Hazael said to him, “Why is my lord weeping?” And he said: “Because I know the evil that you will do to the sons of Israel. Their fortified cities you will burn with fire. And their young men you will kill with the sword. And you will destroy their little ones, and tear open the pregnant women.”
8:12. And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:12: I know the evil that thou wilt do - We may see something of the accomplishment of this prediction, Kg2 10:32, Kg2 10:33; Kg2 13:3, Kg2 13:7.
4 Kings (2 Kings) 8:13
Albert Barnes: Notes on the Bible - 1834
8:12: The evil that thou wilt do - The intention is not to tax Hazael with special cruelty, but only to enumerate the ordinary horrors of war, as it was conducted among the Oriental nations of the time. Compare the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: my Lord: Kg2 4:28; Kg1 18:13
the evil: Kg2 10:32, Kg2 10:33, Kg2 12:17, Kg2 13:3, Kg2 13:7; Amo 1:3, Amo 1:4
dash: Kg2 15:16; Psa 137:8, Psa 137:9; Isa 13:16, Isa 13:18; Hos 10:14, Hos 13:16; Amo 1:3-5, Amo 1:13; Nah 3:10
Carl Friedrich Keil and Franz Delitzsch

When Hazael asked him the cause of his weeping, Elisha replied: "I know the evil which thou wilt do to the sons of Israel: their fortresses wilt thou set on fire (בּאשׁ שׁלּח, see at Judg 1:8), their youths wilt thou slay with the sword, and wilt dash their children to pieces, and cut asunder their women with child" (בּקּע, split, cut open the womb). This cruel conduct towards Israel which is here predicted of Hazael, was only a special elaboration of the brief statement made by the Lord to Elijah concerning Hazael (3Kings 19:17). The fulfilment of this prediction is indicated generally in 4Kings 10:32-33, and 4Kings 13:3.; and we may infer with certainty from Hos 10:14 and Hos 14:1, that Hazael really practised the cruelties mentioned.
John Gill
And Hazael said, Why weepeth my lord?.... Imagining it was for the death of Benhadad he had predicted, for which he could see no reason; of the title, "my lord", see 3Kings 18:7.
and he answered, because I know the evil that thou wilt do unto the children of Israel; which he foresaw by a spirit of prophecy; and Israel being his own people, he sympathized in their calamities before they came:
their strong holds wilt thou set on fire; which should be taken by him, see 4Kings 10:32
and their young men wilt thou slay with the sword; in battle:
and wilt dash their children; against rocks and stones, or stone walls, or upon the ground, floor, or pavement, as was usual in war (g), see Ps 137:9,
and rip up their women with child: which was the height of barbarity and cruelty. Ben Gersom and Ben Melech interpret this of breaking down the walls of fortified cities, built strong, like hills and mountains; but this is supposed in the first clause.
(g) Vid. Homer. Iliad. 22. ver. 63, 64.
8:138:13: Եւ ասէ Ազայէլ. Ո՞վ է ծառայ քո շո՛ւն մի, թէ առնիցէ զբանդ զայդ։ Եւ ասէ Եղիսեէ. Եցոյց ինձ Տէր թագաւորե՛լ քեզ ՚ի վերայ Ասորւոց։
13 Ազայէլն ասաց. «Քո ծառան ի՞նչ շուն է, որ այդ բաներն անի»: Եղիսէէն ասաց. «Տէրն ինձ յայտնեց, որ դո՛ւ պիտի թագաւորես ասորիների վրայ»:
13 Ազայէլ ըսաւ. «Ո՞վ է քու ծառադ, շո՞ւն մը, որ այդ մեծ բաները ընէ»։ Ու Եղիսէ ըսաւ. «Տէրը ինծի ցուցուց, որ դուն Ասորիներուն վրայ թագաւոր պիտի ըլլաս»։
Եւ ասէ Ազայէլ. Ո՞վ է ծառայ քո շուն մի, եթէ առնիցէ զբանդ [110]զայդ: Եւ ասէ Եղիսէ. Եցոյց ինձ Տէր թագաւորել քեզ ի վերայ Ասորւոց:

8:13: Եւ ասէ Ազայէլ. Ո՞վ է ծառայ քո շո՛ւն մի, թէ առնիցէ զբանդ զայդ։ Եւ ասէ Եղիսեէ. Եցոյց ինձ Տէր թագաւորե՛լ քեզ ՚ի վերայ Ասորւոց։
13 Ազայէլն ասաց. «Քո ծառան ի՞նչ շուն է, որ այդ բաներն անի»: Եղիսէէն ասաց. «Տէրն ինձ յայտնեց, որ դո՛ւ պիտի թագաւորես ասորիների վրայ»:
13 Ազայէլ ըսաւ. «Ո՞վ է քու ծառադ, շո՞ւն մը, որ այդ մեծ բաները ընէ»։ Ու Եղիսէ ըսաւ. «Տէրը ինծի ցուցուց, որ դուն Ասորիներուն վրայ թագաւոր պիտի ըլլաս»։
zohrab-1805▾ eastern-1994▾ western am▾
8:138:13 И сказал Азаил: что такое раб твой, пес [мертвый], чтобы мог сделать такое большое дело? И сказал Елисей: указал мне Господь в тебе царя Сирии.
8:13 καὶ και and; even εἶπεν επω say; speak Αζαηλ αζαηλ who?; what? ἐστιν ειμι be ὁ ο the δοῦλός δουλος subject σου σου of you; your ὁ ο the κύων κυων dog ὁ ο the τεθνηκώς θνησκω die; departed ὅτι οτι since; that ποιήσει ποιεω do; make τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε show μοι μοι me κύριός κυριος lord; master σε σε.1 you βασιλεύοντα βασιλευω reign ἐπὶ επι in; on Συρίαν συρια Syria; Siria
8:13 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say חֲזָהאֵ֔ל ḥᵃzāhʔˈēl חֲזָאֵל Hazael כִּ֣י kˈî כִּי that מָ֤ה mˈā מָה what עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant הַ ha הַ the כֶּ֔לֶב kkˈelev כֶּלֶב dog כִּ֣י kˈî כִּי that יַעֲשֶׂ֔ה yaʕᵃśˈeh עשׂה make הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the גָּדֹ֖ול ggāḏˌôl גָּדֹול great הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֱלִישָׁ֔ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha הִרְאַ֧נִי hirʔˈanî ראה see יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֹתְךָ֖ ʔōṯᵊḵˌā אֵת [object marker] מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon אֲרָֽם׃ ʔᵃrˈām אֲרָם Aram
8:13. dixitque Azahel quid enim sum servus tuus canis ut faciam rem istam magnam et ait Heliseus ostendit mihi Dominus te regem Syriae foreAnd Hazael said: But what am I, thy servant, a dog, that I should do this great thing? And Eliseus said: The Lord hath shewed me that thou shalt be king of Syria.
13. And Hazael said, But what is thy servant, which is but a dog, that he should do this great thing? And Elisha answered, The LORD hath shewed me that thou shalt be king over Syria.
8:13. And Hazael said, “But what am I, your servant, a dog, that I would do this great thing?” And Elisha said, “The Lord has revealed to me that you will be the king of Syria.”
8:13. And Hazael said, But what, [is] thy servant a dog, that he should do this great thing? And Elisha answered, The LORD hath shewed me that thou [shalt be] king over Syria.
And Hazael said, But what, [is] thy servant a dog, that he should do this great thing? And Elisha answered, The LORD hath shewed me that thou [shalt be] king over Syria:

8:13 И сказал Азаил: что такое раб твой, пес [мертвый], чтобы мог сделать такое большое дело? И сказал Елисей: указал мне Господь в тебе царя Сирии.
8:13
καὶ και and; even
εἶπεν επω say; speak
Αζαηλ αζαηλ who?; what?
ἐστιν ειμι be
ο the
δοῦλός δουλος subject
σου σου of you; your
ο the
κύων κυων dog
ο the
τεθνηκώς θνησκω die; departed
ὅτι οτι since; that
ποιήσει ποιεω do; make
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
καὶ και and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε show
μοι μοι me
κύριός κυριος lord; master
σε σε.1 you
βασιλεύοντα βασιλευω reign
ἐπὶ επι in; on
Συρίαν συρια Syria; Siria
8:13
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
חֲזָהאֵ֔ל ḥᵃzāhʔˈēl חֲזָאֵל Hazael
כִּ֣י kˈî כִּי that
מָ֤ה mˈā מָה what
עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant
הַ ha הַ the
כֶּ֔לֶב kkˈelev כֶּלֶב dog
כִּ֣י kˈî כִּי that
יַעֲשֶׂ֔ה yaʕᵃśˈeh עשׂה make
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הַ ha הַ the
גָּדֹ֖ול ggāḏˌôl גָּדֹול great
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֱלִישָׁ֔ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
הִרְאַ֧נִי hirʔˈanî ראה see
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֹתְךָ֖ ʔōṯᵊḵˌā אֵת [object marker]
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
אֲרָֽם׃ ʔᵃrˈām אֲרָם Aram
8:13. dixitque Azahel quid enim sum servus tuus canis ut faciam rem istam magnam et ait Heliseus ostendit mihi Dominus te regem Syriae fore
And Hazael said: But what am I, thy servant, a dog, that I should do this great thing? And Eliseus said: The Lord hath shewed me that thou shalt be king of Syria.
8:13. And Hazael said, “But what am I, your servant, a dog, that I would do this great thing?” And Elisha said, “The Lord has revealed to me that you will be the king of Syria.”
8:13. And Hazael said, But what, [is] thy servant a dog, that he should do this great thing? And Elisha answered, The LORD hath shewed me that thou [shalt be] king over Syria.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:13: But what, is thy servant a dog, that he should do this great things - I believe this verse to be wrongly interpreted by the general run of commentators. It is generally understood that Hazael was struck with horror at the prediction; that these cruelties were most alien from his mind; that he then felt distressed and offended at the imputation of such evils to him; and yet, so little did he know his own heart, that when he got power, and had opportunity, he did the whole with a willing heart and a ready hand. On the contrary, I think he was delighted at the prospect; and his question rather implies a doubt whether a person so inconsiderable as he is shall ever have it in his power to do such great, not such evil things; for, in his sight, they had no turpitude. The Hebrew text stands thus: כי מה עבדך הכלב כי יעשה הדבר הגדול הזה ki mah abdecha hakkeleb, ki yaaseh haddabar haggadol hazzeh? "But, what! thy servant, this dog! that he should do this great work!" Or, "Can such a poor, worthless fellow, such a dead dog, [ὁ κυων ὁ τεθνηκως, Sept.], perform such mighty actions? thou fillest me with surprise." And that this is the true sense, his immediate murder of his master on his return fully proves. "Our common version of these words of Hazael," as Mr. Patten observes, "has stood in the front of many a fine declamation utterly wide of his real sentiment. His exclamation was not the result of horror; his expression has no tincture of it; but of the unexpected glimpse of a crown! The prophet's answer is plainly calculated to satisfy the astonishment he had excited. A dog bears not, in Scripture, the character of a cruel, but of a despicable animal; nor does he who is shocked with its barbarity call it a Great deed." - David Vindicated.
4 Kings (2 Kings) 8:15
Albert Barnes: Notes on the Bible - 1834
8:13: But what, is thy servant a dog? - This is a mistranslation, and conveys to the English reader a sense quite different from that of the original. Hazael's speech runs thus - "But what is thy servant, this dog, that he should do this great thing?" He does not shrink from Elisha's words, or mean to say that he would be a dog, could he act so cruelly as Elisha predicts he will. On the contrary, Elisha's prediction has raised his hopes, and his only doubt is whether so much good fortune ("this great thing") can be in store for one so mean. "Dog" here, as generally (though not always) in Scripture, has the sense of "mean," "low," "contemptible."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: a dog: Sa1 17:43; Sa2 9:8; Psa 22:16, Psa 22:20; Isa 56:10, Isa 56:11; Mat 7:6; Phi 3:2; Rev 22:15
he should do: Jer 17:9; Mat 26:33-35
The Lord: Kg2 8:10; Kg1 19:15; Mic 2:1
Carl Friedrich Keil and Franz Delitzsch

But when Hazael replied in feigned humility, What is thy servant, the dog (i.e., so base a fellow: for כּלב see at 1Kings 24:15), that he should do such great things? Elisha said to him, "Jehovah has shown thee to me as king over Aram;" whereupon Hazael returned to his lord, brought him the pretended answer of Elisha that he would live (recover), and the next day suffocated him with a cloth dipped in water. מכבּר, from כּבר, to plait or twist, literally, anything twisted; not, however, a net for gnats or flies (Joseph., J. D. Mich., etc.), but a twisted thick cloth, which when dipped in water became so thick, that when it was spread over the face of the sick man it was sufficient to suffocate him.
Geneva 1599
And Hazael said, But what, [is] thy servant (g) a dog, that he should do this great thing? And Elisha answered, The LORD hath shewed me that thou [shalt be] king over Syria.
(g) That I should be without all humanity and pity.
John Gill
And Hazael said, but what, is thy servant a dog, that he should do this great thing?.... What dost thou take me to be, a vile, impudent, fierce, and cruel creature, as a dog, to be guilty of so great inhumanity and barbarity as this? or what is thy servant? a dog, a mean abject creature, of no power and authority, incapable of doing such great things spoken of? to which sense not only what is predicted of him, said to be great, inclines, but what follows:
and Elisha answered, the Lord hath showed me that thou shall be king over Syria; and that thou shalt have power enough to do this; this declaration, according to Ben Gersom, was the anointing of him, predicted 3Kings 19:15.
John Wesley
A dog - So fierce, barbarous, and inhuman. King - And when thou shalt have power in thy hand, thou wilt discover that bloody disposition, and that hatred against God's people, which now lies hid from others, and possibly from thyself.
8:148:14: Եւ գնաց յԵղիսէէ եւ եմուտ առ տէր իւր. եւ ասէ ցնա. Զի՞նչ ասաց Եղիսեէ։ Եւ ասէ. Ասա՛ց ցիս թէ կելով կեցցէ[3851]։ [3851] Բազումք. Եւ գնաց Ազայէլ եւ եմուտ առ տէր։
14 Ազայէլը գնաց Եղիսէէի մօտից եւ մտաւ իր տիրոջ մօտ: Սա հարցրեց նրան. «Ի՞նչ ասաց Եղիսէէն»: Նա պատասխանեց. «Ինձ ասաց, թէ՝ “Անպայման կ’ապրես”»:
14 Անիկա Եղիսէին քովէն ելաւ ու իր տիրոջը գնաց։ Թագաւորը հարցուց. «Եղիսէն քեզի ի՞նչ ըսաւ»։ Անիկա ըսաւ. «Եղիսէն ըսաւ թէ անշուշտ պիտի առողջանայ»։
Եւ գնաց Ազայէլ յԵղիսէէ եւ եմուտ առ տէր իւր. եւ ասէ ցնա. Զի՞նչ ասաց Եղիսէ: Եւ ասէ. Ասաց ցիս թէ` Կելով կեցցէ:

8:14: Եւ գնաց յԵղիսէէ եւ եմուտ առ տէր իւր. եւ ասէ ցնա. Զի՞նչ ասաց Եղիսեէ։ Եւ ասէ. Ասա՛ց ցիս թէ կելով կեցցէ[3851]։
[3851] Բազումք. Եւ գնաց Ազայէլ եւ եմուտ առ տէր։
14 Ազայէլը գնաց Եղիսէէի մօտից եւ մտաւ իր տիրոջ մօտ: Սա հարցրեց նրան. «Ի՞նչ ասաց Եղիսէէն»: Նա պատասխանեց. «Ինձ ասաց, թէ՝ “Անպայման կ’ապրես”»:
14 Անիկա Եղիսէին քովէն ելաւ ու իր տիրոջը գնաց։ Թագաւորը հարցուց. «Եղիսէն քեզի ի՞նչ ըսաւ»։ Անիկա ըսաւ. «Եղիսէն ըսաւ թէ անշուշտ պիտի առողջանայ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:148:14 И пошел он от Елисея, и пришел к государю своему. И сказал ему {этот}: что говорил тебе Елисей? И сказал: он говорил мне, что ты выздоровеешь.
8:14 καὶ και and; even ἀπῆλθεν απερχομαι go off; go away ἀπὸ απο from; away Ελισαιε ελισαιε and; even εἰσῆλθεν εισερχομαι enter; go in πρὸς προς to; toward τὸν ο the κύριον κυριος lord; master αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him τί τις.1 who?; what? εἶπέν επω say; speak σοι σοι you Ελισαιε ελισαιε and; even εἶπεν επω say; speak εἶπέν επω say; speak μοι μοι me ζωῇ ζωη life; vitality ζήσῃ ζαω live; alive
8:14 וַ wa וְ and יֵּ֣לֶךְ׀ yyˈēleḵ הלך walk מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with אֱלִישָׁ֗ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha וַ wa וְ and יָּבֹא֙ yyāvˌō בוא come אֶל־ ʔel- אֶל to אֲדֹנָ֔יו ʔᵃḏōnˈāʸw אָדֹון lord וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֔ו lˈô לְ to מָֽה־ mˈā- מָה what אָמַ֥ר ʔāmˌar אמר say לְךָ֖ lᵊḵˌā לְ to אֱלִישָׁ֑ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say אָ֥מַר ʔˌāmar אמר say לִ֖י lˌî לְ to חָיֹ֥ה ḥāyˌō חיה be alive תִחְיֶֽה׃ ṯiḥyˈeh חיה be alive
8:14. qui cum recessisset ab Heliseo venit ad dominum suum qui ait ei quid tibi dixit Heliseus at ille respondit dixit mihi recipiet sanitatemAnd when he was departed from Eliseus he came to his master, who said to him: What said Eliseus to thee? And he answered: He told me: Thou shalt recover.
14. Then he departed from Elisha, and came to his master; who said to him, What said Elisha to thee? And he answered, He told me that thou shouldest surely recover.
8:14. And when he had departed from Elisha, he went to his lord, who said to him, “What did Elisha say to you?” And he responded: “He said to me, ‘You shall receive health.’ ”
8:14. So he departed from Elisha, and came to his master; who said to him, What said Elisha to thee? And he answered, He told me [that] thou shouldest surely recover.
So he departed from Elisha, and came to his master; who said to him, What said Elisha to thee? And he answered, He told me [that] thou shouldest surely recover:

8:14 И пошел он от Елисея, и пришел к государю своему. И сказал ему {этот}: что говорил тебе Елисей? И сказал: он говорил мне, что ты выздоровеешь.
8:14
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
ἀπὸ απο from; away
Ελισαιε ελισαιε and; even
εἰσῆλθεν εισερχομαι enter; go in
πρὸς προς to; toward
τὸν ο the
κύριον κυριος lord; master
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
τί τις.1 who?; what?
εἶπέν επω say; speak
σοι σοι you
Ελισαιε ελισαιε and; even
εἶπεν επω say; speak
εἶπέν επω say; speak
μοι μοι me
ζωῇ ζωη life; vitality
ζήσῃ ζαω live; alive
8:14
וַ wa וְ and
יֵּ֣לֶךְ׀ yyˈēleḵ הלך walk
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
אֱלִישָׁ֗ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
וַ wa וְ and
יָּבֹא֙ yyāvˌō בוא come
אֶל־ ʔel- אֶל to
אֲדֹנָ֔יו ʔᵃḏōnˈāʸw אָדֹון lord
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֔ו lˈô לְ to
מָֽה־ mˈā- מָה what
אָמַ֥ר ʔāmˌar אמר say
לְךָ֖ lᵊḵˌā לְ to
אֱלִישָׁ֑ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
אָ֥מַר ʔˌāmar אמר say
לִ֖י lˌî לְ to
חָיֹ֥ה ḥāyˌō חיה be alive
תִחְיֶֽה׃ ṯiḥyˈeh חיה be alive
8:14. qui cum recessisset ab Heliseo venit ad dominum suum qui ait ei quid tibi dixit Heliseus at ille respondit dixit mihi recipiet sanitatem
And when he was departed from Eliseus he came to his master, who said to him: What said Eliseus to thee? And he answered: He told me: Thou shalt recover.
8:14. And when he had departed from Elisha, he went to his lord, who said to him, “What did Elisha say to you?” And he responded: “He said to me, ‘You shall receive health.’ ”
8:14. So he departed from Elisha, and came to his master; who said to him, What said Elisha to thee? And he answered, He told me [that] thou shouldest surely recover.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:14: Hazael omitted the clause by which Elisha had shown how those words were to be understood. He thus deceived his master, while he could flatter himself that he had not uttered a lie.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:14: He told me: Kg2 8:10, Kg2 5:25; Mat 26:16
John Gill
So he departed from Elisha, and came to his master,.... Benhadad king of Syria:
who said to him, what said Elisha to thee? concerning his recovery, which was the thing uppermost in his mind, and he was eagerly desirous to know how it would be:
and he answered, he told me that thou shouldest surely recover; which was false; for he only said that he "might", and not that he should; and he concealed what he also declared, that though he might recover of his disease, yet that he should surely die in another way.
8:158:15: Եւ եղեւ ՚ի վաղիւ անդր՝ եւ ա՛ռ մաքման եւ եթաց ՚ի ջուր եւ արկ զերեսօք իւրովք՝ եւ մեռաւ[3852]։ Եւ թագաւորեաց Ազայէլ ընդ նորա։ [3852] ՚Ի լուս՛՛. ՚ի վերայ՝ մաքման, նշանակի՝ Սիմ. Ակ. այսինքն՝ Սիմաքոս եւ Ակիւղաս ունին՝ ընկողին։
15 Հետեւեալ օրը նա մի սաւան առաւ, ջրով թրջեց, փռեց իր երեսին ու մեռաւ: Նրա փոխարէն թագաւորեց Ազայէլը:
15 Հետեւեալ օրը Ազայէլ հաստ լաթ* մը առաւ, ջուրը թաթխեց ու անոր երեսին վրայ փռեց եւ անիկա մեռաւ։ Ազայէլ անոր տեղ թագաւոր եղաւ։
Եւ եղեւ ի վաղիւ անդր եւ ա՛ռ [111]մաքման եւ եթաց ի ջուր եւ արկ զերեսօք [112]իւրովք եւ մեռաւ. եւ թագաւորեաց Ազայէլ ընդ նորա:

8:15: Եւ եղեւ ՚ի վաղիւ անդր՝ եւ ա՛ռ մաքման եւ եթաց ՚ի ջուր եւ արկ զերեսօք իւրովք՝ եւ մեռաւ[3852]։ Եւ թագաւորեաց Ազայէլ ընդ նորա։
[3852] ՚Ի լուս՛՛. ՚ի վերայ՝ մաքման, նշանակի՝ Սիմ. Ակ. այսինքն՝ Սիմաքոս եւ Ակիւղաս ունին՝ ընկողին։
15 Հետեւեալ օրը նա մի սաւան առաւ, ջրով թրջեց, փռեց իր երեսին ու մեռաւ: Նրա փոխարէն թագաւորեց Ազայէլը:
15 Հետեւեալ օրը Ազայէլ հաստ լաթ* մը առաւ, ջուրը թաթխեց ու անոր երեսին վրայ փռեց եւ անիկա մեռաւ։ Ազայէլ անոր տեղ թագաւոր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:158:15 А на другой день он взял одеяло, намочил его водою, и положил на лице его, и он умер. И воцарился Азаил вместо него.
8:15 καὶ και and; even ἐγένετο γινομαι happen; become τῇ ο the ἐπαύριον επαυριον tomorrow; next day καὶ και and; even ἔλαβεν λαμβανω take; get τὸ ο the μαχμα μαχμα and; even ἔβαψεν βαπτω dip ἐν εν in τῷ ο the ὕδατι υδωρ water καὶ και and; even περιέβαλεν περιβαλλω drape; clothe ἐπὶ επι in; on τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even ἀπέθανεν αποθνησκω die καὶ και and; even ἐβασίλευσεν βασιλευω reign Αζαηλ αζαηλ against; instead of αὐτοῦ αυτος he; him
8:15 וַ wa וְ and יְהִ֣י yᵊhˈî היה be מִֽ mˈi מִן from מָּחֳרָ֗ת mmoḥᵒrˈāṯ מָחֳרָת next day וַ wa וְ and יִּקַּ֤ח yyiqqˈaḥ לקח take הַ ha הַ the מַּכְבֵּר֙ mmaḵbˌēr מַכְבֵּר cover וַ wa וְ and יִּטְבֹּ֣ל yyiṭbˈōl טבל dip בַּ ba בְּ in † הַ the מַּ֔יִם mmˈayim מַיִם water וַ wa וְ and יִּפְרֹ֥שׂ yyifrˌōś פרשׂ spread out עַל־ ʕal- עַל upon פָּנָ֖יו pānˌāʸw פָּנֶה face וַ wa וְ and יָּמֹ֑ת yyāmˈōṯ מות die וַ wa וְ and יִּמְלֹ֥ךְ yyimlˌōḵ מלך be king חֲזָהאֵ֖ל ḥᵃzāhʔˌēl חֲזָאֵל Hazael תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part
8:15. cumque venisset dies altera tulit sagulum et infudit aqua et expandit super faciem eius quo mortuo regnavit Azahel pro eoAnd on the next day, he took a blanket, and poured water on it, and spread it upon his face: and he died, and Hazael reigned in his stead.
15. And it came to pass on the morrow, that he took the coverlet, and dipped it in water, and spread it on his face, So that he died: and Hazael reigned in his stead.
8:15. And when the next day had arrived, he took a small covering, and poured water on it, and he spread it over his face. And when he died, Hazael reigned in his place.
8:15. And it came to pass on the morrow, that he took a thick cloth, and dipped [it] in water, and spread [it] on his face, so that he died: and Hazael reigned in his stead.
And it came to pass on the morrow, that he took a thick cloth, and dipped [it] in water, and spread [it] on his face, so that he died: and Hazael reigned in his stead:

8:15 А на другой день он взял одеяло, намочил его водою, и положил на лице его, и он умер. И воцарился Азаил вместо него.
8:15
καὶ και and; even
ἐγένετο γινομαι happen; become
τῇ ο the
ἐπαύριον επαυριον tomorrow; next day
καὶ και and; even
ἔλαβεν λαμβανω take; get
τὸ ο the
μαχμα μαχμα and; even
ἔβαψεν βαπτω dip
ἐν εν in
τῷ ο the
ὕδατι υδωρ water
καὶ και and; even
περιέβαλεν περιβαλλω drape; clothe
ἐπὶ επι in; on
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπέθανεν αποθνησκω die
καὶ και and; even
ἐβασίλευσεν βασιλευω reign
Αζαηλ αζαηλ against; instead of
αὐτοῦ αυτος he; him
8:15
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
מִֽ mˈi מִן from
מָּחֳרָ֗ת mmoḥᵒrˈāṯ מָחֳרָת next day
וַ wa וְ and
יִּקַּ֤ח yyiqqˈaḥ לקח take
הַ ha הַ the
מַּכְבֵּר֙ mmaḵbˌēr מַכְבֵּר cover
וַ wa וְ and
יִּטְבֹּ֣ל yyiṭbˈōl טבל dip
בַּ ba בְּ in
הַ the
מַּ֔יִם mmˈayim מַיִם water
וַ wa וְ and
יִּפְרֹ֥שׂ yyifrˌōś פרשׂ spread out
עַל־ ʕal- עַל upon
פָּנָ֖יו pānˌāʸw פָּנֶה face
וַ wa וְ and
יָּמֹ֑ת yyāmˈōṯ מות die
וַ wa וְ and
יִּמְלֹ֥ךְ yyimlˌōḵ מלך be king
חֲזָהאֵ֖ל ḥᵃzāhʔˌēl חֲזָאֵל Hazael
תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part
8:15. cumque venisset dies altera tulit sagulum et infudit aqua et expandit super faciem eius quo mortuo regnavit Azahel pro eo
And on the next day, he took a blanket, and poured water on it, and spread it upon his face: and he died, and Hazael reigned in his stead.
8:15. And when the next day had arrived, he took a small covering, and poured water on it, and he spread it over his face. And when he died, Hazael reigned in his place.
8:15. And it came to pass on the morrow, that he took a thick cloth, and dipped [it] in water, and spread [it] on his face, so that he died: and Hazael reigned in his stead.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:15: A thick cloth - The versions, in general, understand this of a hairy or woollen cloth.
So that he died - He was smothered, or suffocated.
4 Kings (2 Kings) 8:16
Albert Barnes: Notes on the Bible - 1834
8:15: A thick cloth - Probably, a cloth or mat placed between the head and the upper part of the bedstead, which in Egypt and Assyria was often so shaped that pillows (in our sense) were unnecessary.
The objection that Elisha is involved in the guilt of having suggested the deed, has no real force or value. Hazael was no more obliged to murder Benhadad because a prophet announced to him that he would one day be king of Syria, than David was obliged to murder Saul because another prophet anointed him king in Saul's room Sa1 16:1-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:15: And it came: Kg2 8:13; Sa1 16:12, Sa1 16:13, Sa1 24:4-7, Sa1 24:13, Sa1 26:9-11; Kg1 11:26-37
on the morrow: Psa 36:4; Mic 2:1
that he took a thick cloth: There is a considerable degree of ambiguity in this passage. The pronoun he is generally referred to Hazael; but Dr. Geddes and others are decidedly of the opinion, that we should understand by it Ben-hadad; who, encouraged by the favourable answer of Elisha, as reported by Hazael, adopted a violent remedy to allay the heat of his fever, and put over his face the keever, or fly-net. (See note on Sa1 19:13), dipped in water, which suddenly checked the perspiration, and occasioned his death.
so that he died: Kg2 9:24, Kg2 15:10-14, Kg2 15:25, Kg2 15:30; Kg1 15:28, Kg1 16:10, Kg1 16:18; Isa 33:1
Hazael: Kg2 8:13; Kg1 19:15
Geneva 1599
And it came to pass on the morrow, that he took a thick cloth, and dipped [it] in water, and (h) spread [it] on his face, so that he died: and Hazael reigned in his stead.
(h) Under pretence to refresh or ease him, he suffocated him with his cloak.
John Gill
And it came to pass on the morrow,.... In such haste was Hazael to be king, as the prophet said he would be:
that he took a thick cloth, and dipped it in water, and spread it on his face, so that he died; not that Benhadad took or ordered such a cloth to be dipped and laid on his own face, to allay the violent heat in him; but Hazael did this, and perhaps under such a pretence; but his real design was to strike in the heat, or suffocate him; for such a thick cloth, one of the bedclothes, made of goats' hair, as is supposed, being dipped in water, would suck in a great deal; and being laid on his face, would press hard, and he not able to throw it off, it would let in much water into his mouth and nostrils, and suffocate him, without leaving any marks of violence, which might render his death suspicious:
and Hazael reigned in his stead; having an interest in the army, of which he was general, and perhaps had done some exploits which had recommended him to the regard of the people.
John Wesley
Spread it - So closely, that he choaked him therewith.
Robert Jamieson, A. R. Fausset and David Brown
took a thick cloth, &c.--a coverlet. In the East, this article of bedding is generally a thick quilt of wool or cotton, so that, with its great weight, when steeped in water, it would be a fit instrument for accomplishing the murderous purpose, without leaving any marks of violence. It has been supposed by many doubtful that Hazael purposely murdered the king. But it is common for Eastern people to sleep with their faces covered with a mosquito net; and, in some cases of fever, they dampen the bedclothes. Hazael, aware of those chilling remedies being usually resorted to, might have, with an honest intention, spread a refreshing cover over him. The rapid occurrence of the king's death and immediate burial were favorable to his instant elevation to the throne.
8:168:16: Յամի հինգերորդի Յովրամայ որդւոյ Աքաաբու արքայի Իսրայէլի, թագաւորեաց Յովրամ որդի Յովսափատայ արքայի Յուդայ[3853]։ [3853] Ոմանք. Որդի Յովսափատայ ՚ի Յուդայ։
16 Իսրայէլի արքայ Աքաաբի որդի Յորամի թագաւորութեան հինգերորդ տարում թագաւորեց Յուդայի երկրի Յոսափատ արքայի որդի Յորամը:
16 Իսրայէլի թագաւորին Աքաաբեան Յովրամին հինգերորդ տարին, երբ Յովսափատ դեռ Յուդայի վրայ կը թագաւորէր, Յուդայի Յովսափատ թագաւորին որդին՝ Յովրամ թագաւոր եղաւ։
Յամի հինգերորդի Յովրամայ որդւոյ Աքաաբու արքայի Իսրայելի, թագաւորեաց Յովրամ որդի Յովսափատայ արքայի Յուդայ:

8:16: Յամի հինգերորդի Յովրամայ որդւոյ Աքաաբու արքայի Իսրայէլի, թագաւորեաց Յովրամ որդի Յովսափատայ արքայի Յուդայ[3853]։
[3853] Ոմանք. Որդի Յովսափատայ ՚ի Յուդայ։
16 Իսրայէլի արքայ Աքաաբի որդի Յորամի թագաւորութեան հինգերորդ տարում թագաւորեց Յուդայի երկրի Յոսափատ արքայի որդի Յորամը:
16 Իսրայէլի թագաւորին Աքաաբեան Յովրամին հինգերորդ տարին, երբ Յովսափատ դեռ Յուդայի վրայ կը թագաւորէր, Յուդայի Յովսափատ թագաւորին որդին՝ Յովրամ թագաւոր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:168:16 В пятый год Иорама, сына Ахавова, царя Израильского, за Иосафатом, царем Иудейским, воцарился Иорам, сын Иосафатов, царь Иудейский.
8:16 ἐν εν in ἔτει ετος year πέμπτῳ πεμπτος fifth τῷ ο the Ιωραμ ιωραμ Iōram; Ioram υἱῷ υιος son Αχααβ αχααβ monarch; king Ισραηλ ισραηλ.1 Israel ἐβασίλευσεν βασιλευω reign Ιωραμ ιωραμ Iōram; Ioram υἱὸς υιος son Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat βασιλεὺς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha
8:16 וּ û וְ and בִ vi בְּ in שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year חָמֵ֗שׁ ḥāmˈēš חָמֵשׁ five לְ lᵊ לְ to יֹורָ֤ם yôrˈām יֹורָם Joram בֶּן־ ben- בֵּן son אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וִ wi וְ and יהֹושָׁפָ֖ט yhôšofˌāṭ יְהֹושָׁפָט Jehoshaphat מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah מָלַ֛ךְ mālˈaḵ מלך be king יְהֹורָ֥ם yᵊhôrˌām יְהֹורָם Jehoram בֶּן־ ben- בֵּן son יְהֹושָׁפָ֖ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
8:16. anno quinto Ioram filii Ahab regis Israhel et Iosaphat regis Iuda regnavit Ioram filius Iosaphat rex IudaIn the fifth year of Joram, son of Achab, king of Israel, and of Josaphat, king of Juda, reigned Joram, son of Josaphat, king of Juda.
16. And in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being then king of Judah, Jehoram the son of Jehoshaphat king of Judah began to reign.
8:16. In the fifth year of Joram, the son of Ahab, the king of Israel, and of Jehoshaphat, the king of Judah: Jehoram, the son of Jehoshaphat, reigned as the king of Judah.
8:16. And in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat [being] then king of Judah, Jehoram the son of Jehoshaphat king of Judah began to reign.
And in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat [being] then king of Judah, Jehoram the son of Jehoshaphat king of Judah began to reign:

8:16 В пятый год Иорама, сына Ахавова, царя Израильского, за Иосафатом, царем Иудейским, воцарился Иорам, сын Иосафатов, царь Иудейский.
8:16
ἐν εν in
ἔτει ετος year
πέμπτῳ πεμπτος fifth
τῷ ο the
Ιωραμ ιωραμ Iōram; Ioram
υἱῷ υιος son
Αχααβ αχααβ monarch; king
Ισραηλ ισραηλ.1 Israel
ἐβασίλευσεν βασιλευω reign
Ιωραμ ιωραμ Iōram; Ioram
υἱὸς υιος son
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
βασιλεὺς βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
8:16
וּ û וְ and
בִ vi בְּ in
שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year
חָמֵ֗שׁ ḥāmˈēš חָמֵשׁ five
לְ lᵊ לְ to
יֹורָ֤ם yôrˈām יֹורָם Joram
בֶּן־ ben- בֵּן son
אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וִ wi וְ and
יהֹושָׁפָ֖ט yhôšofˌāṭ יְהֹושָׁפָט Jehoshaphat
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
מָלַ֛ךְ mālˈaḵ מלך be king
יְהֹורָ֥ם yᵊhôrˌām יְהֹורָם Jehoram
בֶּן־ ben- בֵּן son
יְהֹושָׁפָ֖ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
8:16. anno quinto Ioram filii Ahab regis Israhel et Iosaphat regis Iuda regnavit Ioram filius Iosaphat rex Iuda
In the fifth year of Joram, son of Achab, king of Israel, and of Josaphat, king of Juda, reigned Joram, son of Josaphat, king of Juda.
8:16. In the fifth year of Joram, the son of Ahab, the king of Israel, and of Jehoshaphat, the king of Judah: Jehoram, the son of Jehoshaphat, reigned as the king of Judah.
8:16. And in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat [being] then king of Judah, Jehoram the son of Jehoshaphat king of Judah began to reign.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-24: О царствовании Иорама, 5-го царя иудейского, параллельное повествование 2: Пар. XXI содержит, кроме указанного в данном разделе 4: Цар. VIII:16-24; 3: новых подробности: a) oбличительное письмо пророка Илии к Иораму (ст. 12-15); б) нашествие на Иудею при Иораме филистимлян и аравитян, захвативших в плен имущество и детей Иорама (16-17); и в) тяжкая болезнь Иорама в течение двух лет, и погребение вне царских гробниц (ст. 18-21).

О годе воцарения Иорама (ст. 16-17) ср. прим. к I:17. Нечестие его (ст. 18) было делом влияния родственного ему Израильского царствующего дома: он был зятем Ахава и Иезавели (2: Пар. XVIII:1), был женат на дочери их Гофолии. Только верность Иеговы завету своему с Давидом (2: Цар. VII:12; ср. 3: Цар. XI:36) хранила этот недостойный отпрыск его рода. Из внешних дел сообщается здесь о неудачном походе Иорама в Идумею (ст. 20-22; 2: Пар. XXI:8-10), где при нем явился царь, видимо, самодеятельный, а не наместник иудейского царя, как было прежде (3: Цар. XXII:48; 4: Цар. III:9: и след.); по И. Флавию (Древн. IX, 5, 1, "идумеяне убили прежнего царя, который был вассалом отца Иорама, и выбрали себе царя по своему усмотрению"; предпринятое Иорамом нападение на Цаир - вероятно на идумейский город (у 70-ти и слав. Сиор, ср. Onomast. 625, 626) и поражение идумеян не принесло пользы, вместе с отложением Едома (ср. Пс. CXXXVI:7), отложился и город Ливна - древнехананейский город (Нав. X:22; XII:15), доставшийся Иудину колену (Нав. XV:42) после настоящего нападения еще раз возвратившийся к Иудейскому царству (4: Цар. XIX:8; Ис. XXXVII:8; ср. Onomast. 634). В отложении Едома от Иудеи блаж. Феодорит усматривает (вопр. 25) исполнение пророчества Иакова Исаву: будет же время, егда ... отрешиши ярем ... от выи твоея (Быт. XXVII:40).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Reign of Jehoram. B. C. 884.

16 And in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being then king of Judah, Jehoram the son of Jehoshaphat king of Judah began to reign. 17 Thirty and two years old was he when he began to reign; and he reigned eight years in Jerusalem. 18 And he walked in the way of the kings of Israel, as did the house of Ahab: for the daughter of Ahab was his wife: and he did evil in the sight of the LORD. 19 Yet the LORD would not destroy Judah for David his servant's sake, as he promised him to give him alway a light, and to his children. 20 In his days Edom revolted from under the hand of Judah, and made a king over themselves. 21 So Joram went over to Zair, and all the chariots with him: and he rose by night, and smote the Edomites which compassed him about, and the captains of the chariots: and the people fled into their tents. 22 Yet Edom revolted from under the hand of Judah unto this day. Then Libnah revolted at the same time. 23 And the rest of the acts of Joram, and all that he did, are they not written in the book of the chronicles of the kings of Judah? 24 And Joram slept with his fathers, and was buried with his fathers in the city of David: and Ahaziah his son reigned in his stead.
We have here a brief account of the life and reign of Jehoram (or Joram), one of the worst of the kings of Judah, but the son and successor of Jehoshaphat, one of the best. Note, 1. Parents cannot give grace to their children. Many that have themselves been godly have had the grief and shame of seeing those that came forth out of their bowels wicked and vile. Let not the families that are thus afflicted think it strange. 2. If the children of good parents prove wicked, commonly they are worse than others. The unclean spirit brings in seven others more wicked than himself, Luke xi. 26. 3. A nation is sometimes justly punished with the miseries of a bad reign for not improving the blessings and advantages of a good one.
Concerning this Jehoram observe,
I. The general idea here given of his wickedness (v. 18): He did as the house of Ahab, and worse he could not do. His character is taken from the bad example he followed, for men are according to the company they converse with and the copies they write after. No mistake is more fatal to young people than a mistake in the choice of those whom they would recommend themselves to and take their measures from, and whose good opinion they value themselves by. Jehoram chose the house of Ahab for his pattern rather than his father's house, and this choice was his ruin. We have a particular account of his wickedness (2 Chron. xxi.), murder, idolatry, persecution, everything that was bad.
II. The occasions of his wickedness. His father was a very good man, and no doubt took care to have him taught the good knowledge of the Lord, but, 1. It is certain he did ill to marry him to the daughter of Ahab; no good could come of an alliance with an idolatrous family, but all mischief with such a daughter of such a mother as Athaliah the daughter of Jezebel. The degeneracy of the old world took rise from the unequal yoking of professors with profane. Those that are ill-matched are already half-ruined. 2. I doubt he did not do well to make him king in his own life-time. It is said here (v. 16) that he began to reign, Jehoshaphat being then king; hereby he gratified his pride (than which nothing is more pernicious to young people), indulged him in his ambition, in hopes to reform him by humouring him, and so brought a curse upon his family, as Eli did, whose sons made themselves vile and he restrained them not. Jehoshaphat had made this wicked son of his viceroy once when he went with Ahab to Ramoth-Gilead, from which Jehoshaphat's seventeenth year (1 Kings xxii. 51) is made Jehoram's second (2 Kings i. 17), but afterwards, in his twenty-second year, he made him partner in his government, and thence Joram's eight years are to be dated, three years before his father's death. It has been hurtful to many young men to come too soon to their estates. Samuel got nothing by making his sons judges.
III. The rebukes of Providence which he was under for his wickedness. 1. The Edomites revolted, who had been under the government of the kings of Judah ever since David's time, about 150 years, v. 20. He attempted to reduce them, and gave them a defeat (v. 21), but he could not improve the advantage he had got, so as to recover his dominion over them: Yet Edom revolted (v. 22), and the Edomites were, after this, bitter enemies to the Jews, as appears by the prophecy of Obadiah and Ps. cxxxvii. 7. Now Isaac's prophecy was fulfilled, that this Esau the elder should serve Jacob the younger; yet, in process of time, he should break that yoke from off his neck, Gen. xxvii. 40. 2. Libnah revolted. This was a city in Judah, in the heart of his country, a priests' city; the inhabitants of this city shook off his government because he had forsaken God, and would have compelled them to do so too, 2 Chron. xxi. 10, 11. In order that they might preserve their religion they set up for a free state. Perhaps other cities did the same. 3. His reign was short. God cut him off in the midst of his days, when he was but forty years old, and had reigned but eight years. Bloody and deceitful men shall not live out half their days.
IV. The gracious care of Providence for the keeping up of the kingdom of Judah, and the house of David, notwithstanding the apostasies and calamities of Jehoram's reign (v. 19): Yet the Lord would not destroy Judah. He could easily have done it; he might justly have done it; it would have been no loss to him to have done it; yet he would not do it, for David's sake, not for the sake of any merit of his which could challenge this favour to his family as a debt, but for the sake of a promise made to him that he should always have a lamp (that is, a succession of kings from one generation to another, by which his name should be kept bright and illustrious, as a lamp is kept burning by a constant fresh supply of oil), that his family should never be extinct till it terminated in the Messiah, that Son of David on whom was to be hung all the glory of his Father's house and in whose everlasting kingdom that promise to David is fulfilled (Ps. cxxxii. 17), I have ordained a lamp for my anointed.
V. The conclusion of this impious and inglorious reign, v. 23, 24. Nothing peculiar is here said of him; but we are told (2 Chron. xxi. 19, 20) that he died of sore diseases and died without being desired.
Adam Clarke: Commentary on the Bible - 1831
8:16: In the fifth year of Joram - This verse, as it stands in the present Hebrew text, may be thus read: "And in the fifth year of Joram son of Ahab king of Israel, [and of Jehoshaphat, king of Judah], reigned Jehoram son of Jehoshaphat king of Judah." The three Hebrew words, ויהושפט מלך יהודה, and of Jehoshaphat king of Judah, greatly disturb the chronology in this place. It is certain that Jehoshaphat reigned twenty-five years, and that Jehoram his son reigned but eight; Kg1 22:42; Kg2 8:17; Ch2 20:31; Ch2 21:5. So that he could not have reigned during his father's life without being king twenty years, and eight years! These words are wanting in three of Kennicott's and De Rossi's MSS. in the Complutensian and Aldine editions of the Septuagint, in the Peshito Syriac, in the Parisian Heptapler Syriac, the Arabic, and in many copies of the Vulgate, collated by Dr. Kennicott and De Rossi, both printed and manuscript; to which may be added two MSS. in my own library, one of the fourteenth, the other of the eleventh century, and in what I judge to be the Editio Princeps of the Vulgate. And it is worthy of remark that in this latter work, after the fifteenth verse, ending with Quo mortuo regnavit Azahel pro eo, the following words are in a smaller character, Anno quinto Joram filii Achab regis Israhel, regnavit Joram filius Josaphat rex Juda. Triginta, etc. We have already seen that it is supposed that Jehoshaphat associated his son with him in the kingdom; and that the fifth year in this place only regards Joram king of Israel, and not Jehoshaphat king of Judah. See the notes on Kg2 1:17.
4 Kings (2 Kings) 8:17
Albert Barnes: Notes on the Bible - 1834
8:16
The opening words are - "In the fifth year of Joram, son of Ahab, king of Israel, and of Jehoshaphat, king of Judah;" but they contradict all the other chronological notices of Jehoshaphat Kg1 22:42, Kg1 22:51; Kg2 3:1; Ch2 20:31, which give him a reign of at least twenty-three years. Hence, some have supposed that the words "Jehoshaphat being then king of Judah," are accidentally repeated. Those, however, who regard them and Kg2 1:17 as sound, suppose that Jehoshaphat gave his son the royal title in his 16th year, while he advanced him to a real association in the empire seven years later, in his 23rd year. Two years afterward, Jehoshatphat died, and Jehoram became sole king.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:16: am 3112, bc 892
Jehoram: Kg2 1:17; Kg1 22:50; ch2 21:1-20
began to reign: Heb. reigned, "Began to reign in concert with his father.
Carl Friedrich Keil and Franz Delitzsch

Reign of Joram of Judah (cf. 2 Chron 21:2-20). - Joram became king in the fifth year of Joram of Israel, while Jehoshaphat his father was (still) king, the latter handing over the government to him two years before his death (see at 4Kings 1:17), and reigned eight years, namely, two years to the death of Jehoshaphat and six years afterwards.
(Note: The words יהוּדה מלך ויהושׁפט have been improperly omitted by the Arabic and Syriac, and by Luther, Dathe, and De Wette from their translations; whilst Schulz, Maurer, Thenius, and others pronounce it a gloss. The genuineness of the words is attested by the lxx (the Edit. Complut. being alone in omitting them) and by the Chaldee: and the rejection of them is just as arbitrary as the interpolation of מת, which is proposed by Kimchi and Ewald ("when Jehoshaphat was dead"). Compare J. Meyer, annotatt. ad Seder Olam, p. 916f.)
The Chethb שׁנה שׁמנה is not to be altered, since the rule that the numbers two to ten take the noun in the plural is not without exception (cf. Ewald, 287, i.).
Geneva 1599
And in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat [being] then king of Judah, (i) Jehoram the son of Jehoshaphat king of Judah began to reign.
(i) Read (4Kings 1:17).
John Gill
And in the fifth year of Joram the son of Ahab king of Israel,.... Who began his reign in the eighteenth year of Jehoshaphat, 4Kings 3:1.
Jehoshaphat being then king of Judah; as he continued to be two years more; for this must be in the twenty third year of his reign, and he reigned twenty five years, 3Kings 22:42.
Jehoram the son of Jehoshaphat king of Judah began to reign; according to Dr. Lightfoot (h), there were three beginnings of his reign; "first", when his father went with Ahab to Ramothgilead, when be was left viceroy, and afterwards his father reassumed the kingdom; the "second" time was, when Jehoshaphat went with the kings of Israel and Edom against Moab; and this is the time here respected, which was in the fifth of Joram king of Israel; and the "third" time was, at the death of his father; but knew his father was living.
(h) Works, vol. 1. p. 84.
John Wesley
Jehoram - Jehoram was first made king or vice - roy, by his father divers years before this time, at his expedition to Ramoth - Gilead, which dominion of his, ended at his father's return. But now Jehoshaphat, being not far from his death, and having divers sons and fearing some competition among them, makes Jehoram king the second time, as David did Solomon upon the like occasion.
Robert Jamieson, A. R. Fausset and David Brown
JEHORAM'S WICKED REIGN. (4Kings 8:16-23)
Jehoram the son of Jehoshaphat . . . began to reign--(See on 4Kings 3:1). His father resigned the throne to him two years before his death.
8:178:17: Որդի երեսուն եւ երկո՛ւ ամաց էր ՚ի թագաւորել իւրում. եւ ութ ամ թագաւորեաց յԵրուսաղէմ[3854]։ [3854] Բազումք. Եւ քառասուն ամ թագաւորեաց յԵրուսաղէմ. եւ գնաց։
17 Երբ նա գահ բարձրացաւ, երեսուներկու տարեկան էր եւ ութ տարի թագաւորեց Երուսաղէմում:
17 Անիկա երեսունըերկու տարեկան էր, երբ թագաւոր եղաւ։ Երուսաղէմի մէջ ութը տարի թագաւորութիւն ըրաւ։
Որդի երեսուն եւ երկու ամաց էր ի թագաւորել իւրում, եւ ութ ամ թագաւորեաց յԵրուսաղէմ:

8:17: Որդի երեսուն եւ երկո՛ւ ամաց էր ՚ի թագաւորել իւրում. եւ ութ ամ թագաւորեաց յԵրուսաղէմ[3854]։
[3854] Բազումք. Եւ քառասուն ամ թագաւորեաց յԵրուսաղէմ. եւ գնաց։
17 Երբ նա գահ բարձրացաւ, երեսուներկու տարեկան էր եւ ութ տարի թագաւորեց Երուսաղէմում:
17 Անիկա երեսունըերկու տարեկան էր, երբ թագաւոր եղաւ։ Երուսաղէմի մէջ ութը տարի թագաւորութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:178:17 Тридцати двух лет был он, когда воцарился, и восемь лет царствовал в Иерусалиме,
8:17 υἱὸς υιος son τριάκοντα τριακοντα thirty καὶ και and; even δύο δυο two ἐτῶν ετος year ἦν ειμι be ἐν εν in τῷ ο the βασιλεύειν βασιλευω reign αὐτὸν αυτος he; him καὶ και and; even ὀκτὼ οκτω eight ἔτη ετος year ἐβασίλευσεν βασιλευω reign ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
8:17 בֶּן־ ben- בֵּן son שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three וּ û וְ and שְׁתַּ֛יִם šᵊttˈayim שְׁנַיִם two שָׁנָ֖ה šānˌā שָׁנָה year הָיָ֣ה hāyˈā היה be בְ vᵊ בְּ in מָלְכֹ֑ו mālᵊḵˈô מלך be king וּ û וְ and שְׁמֹנֶ֣ה šᵊmōnˈeh שְׁמֹנֶה eight שָׁנִ֔יםשׁנה *šānˈîm שָׁנָה year מָלַ֖ךְ mālˌaḵ מלך be king בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
8:17. triginta duorum erat annorum cum regnare coepisset et octo annis regnavit in HierusalemHe was two and thirty years old when he began to reign, and he reigned eight years in Jerusalem.
17. Thirty and two years old was he when he began to reign; and he reigned eight years in Jerusalem.
8:17. He was thirty-two years old when he had begun to reign, and he reigned for eight years in Jerusalem.
8:17. Thirty and two years old was he when he began to reign; and he reigned eight years in Jerusalem.
Thirty and two years old was he when he began to reign; and he reigned eight years in Jerusalem:

8:17 Тридцати двух лет был он, когда воцарился, и восемь лет царствовал в Иерусалиме,
8:17
υἱὸς υιος son
τριάκοντα τριακοντα thirty
καὶ και and; even
δύο δυο two
ἐτῶν ετος year
ἦν ειμι be
ἐν εν in
τῷ ο the
βασιλεύειν βασιλευω reign
αὐτὸν αυτος he; him
καὶ και and; even
ὀκτὼ οκτω eight
ἔτη ετος year
ἐβασίλευσεν βασιλευω reign
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
8:17
בֶּן־ ben- בֵּן son
שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three
וּ û וְ and
שְׁתַּ֛יִם šᵊttˈayim שְׁנַיִם two
שָׁנָ֖ה šānˌā שָׁנָה year
הָיָ֣ה hāyˈā היה be
בְ vᵊ בְּ in
מָלְכֹ֑ו mālᵊḵˈô מלך be king
וּ û וְ and
שְׁמֹנֶ֣ה šᵊmōnˈeh שְׁמֹנֶה eight
שָׁנִ֔יםשׁנה
*šānˈîm שָׁנָה year
מָלַ֖ךְ mālˌaḵ מלך be king
בִּ bi בְּ in
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
8:17. triginta duorum erat annorum cum regnare coepisset et octo annis regnavit in Hierusalem
He was two and thirty years old when he began to reign, and he reigned eight years in Jerusalem.
8:17. He was thirty-two years old when he had begun to reign, and he reigned for eight years in Jerusalem.
8:17. Thirty and two years old was he when he began to reign; and he reigned eight years in Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:17: He reigned eight years in Jerusalem - Beginning with the fifth year of Joram, king of Israel. He reigned three years with Jehoshaphat his father, and five years alone; i.e., from A.M. 3112 to 3119, according to Archbishop Usher.
4 Kings (2 Kings) 8:18
Albert Barnes: Notes on the Bible - 1834
8:17
The "eight years" are counted from his association in the kingdom. They terminate in the twelfth year of Johoram of Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:17: am 3112-3119, bc 892-885, Kg2 8:17
John Gill
Thirty and two years old was he when he began to reign,.... The second time, in the lifetime of his father:
and he reigned eight years in Jerusalem; which ended in the twelfth year of Joram king of Israel, 4Kings 8:25.
8:188:18: Եւ գնաց զճանապարհս թագաւորաց Իսրայէլի, որպէս արար տունն Աքաաբու. զի դուստր Աքաաբու էր նորա կնութեան. եւ արար չար առաջի Տեառն։
18 Նա ընթացաւ Իսրայէլի թագաւորների ճանապարհով, ինչպէս արել էր Աքաաբի տոհմը, քանզի Աքաաբի դուստրը նրա կինն էր: Նա չարիք գործեց Տիրոջ առջեւ,
18 Ասիկա Աքաաբին տանը ըրածին պէս՝ Իսրայէլի թագաւորներուն ճամբան բռնեց. քանզի Աքաաբին աղջիկը ասոր կին եղաւ ու Տէրոջը առջեւ չարութիւն ըրաւ։
Եւ գնաց զճանապարհ թագաւորացն Իսրայելի, որպէս արար տունն Աքաաբու. զի դուստր Աքաաբու էր նորա կնութեան. եւ արար չար առաջի Տեառն:

8:18: Եւ գնաց զճանապարհս թագաւորաց Իսրայէլի, որպէս արար տունն Աքաաբու. զի դուստր Աքաաբու էր նորա կնութեան. եւ արար չար առաջի Տեառն։
18 Նա ընթացաւ Իսրայէլի թագաւորների ճանապարհով, ինչպէս արել էր Աքաաբի տոհմը, քանզի Աքաաբի դուստրը նրա կինն էր: Նա չարիք գործեց Տիրոջ առջեւ,
18 Ասիկա Աքաաբին տանը ըրածին պէս՝ Իսրայէլի թագաւորներուն ճամբան բռնեց. քանզի Աքաաբին աղջիկը ասոր կին եղաւ ու Տէրոջը առջեւ չարութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:188:18 и ходил путем царей Израильских, как поступал дом Ахавов, потому что дочь Ахава была женою его, и делал неугодное в очах Господних.
8:18 καὶ και and; even ἐπορεύθη πορευομαι travel; go ἐν εν in ὁδῷ οδος way; journey βασιλέων βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καθὼς καθως just as / like ἐποίησεν ποιεω do; make οἶκος οικος home; household Αχααβ αχααβ since; that θυγάτηρ θυγατηρ daughter Αχααβ αχααβ be αὐτῷ αυτος he; him εἰς εις into; for γυναῖκα γυνη woman; wife καὶ και and; even ἐποίησεν ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master
8:18 וַ wa וְ and יֵּ֨לֶךְ yyˌēleḵ הלך walk בְּ bᵊ בְּ in דֶ֣רֶךְ׀ ḏˈereḵ דֶּרֶךְ way מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עָשׂוּ֙ ʕāśˌû עשׂה make בֵּ֣ית bˈêṯ בַּיִת house אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab כִּ֚י ˈkî כִּי that בַּת־ baṯ- בַּת daughter אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab הָֽיְתָה־ hˈāyᵊṯā- היה be לֹּ֖ו llˌô לְ to לְ lᵊ לְ to אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
8:18. ambulavitque in viis regum Israhel sicut ambulaverat domus Ahab filia enim Ahab erat uxor eius et fecit quod malum est coram DominoAnd he walked in the ways of the kings of Israel, as the house of Achab had walked: for the daughter of Achab was his wife: and he did that which was evil in the sight of the Lord.
18. And he walked in the way of the kings of Israel, as did the house of Ahab: for he had the daughter of Ahab to wife: and he did that which was evil in the sight of the LORD.
8:18. And he walked in the ways of the kings of Israel, just as the house of Ahab had walked. For the daughter of Ahab was his wife. And he did what was evil in the sight of the Lord.
8:18. And he walked in the way of the kings of Israel, as did the house of Ahab: for the daughter of Ahab was his wife: and he did evil in the sight of the LORD.
And he walked in the way of the kings of Israel, as did the house of Ahab: for the daughter of Ahab was his wife: and he did evil in the sight of the LORD:

8:18 и ходил путем царей Израильских, как поступал дом Ахавов, потому что дочь Ахава была женою его, и делал неугодное в очах Господних.
8:18
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ἐν εν in
ὁδῷ οδος way; journey
βασιλέων βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
καθὼς καθως just as / like
ἐποίησεν ποιεω do; make
οἶκος οικος home; household
Αχααβ αχααβ since; that
θυγάτηρ θυγατηρ daughter
Αχααβ αχααβ be
αὐτῷ αυτος he; him
εἰς εις into; for
γυναῖκα γυνη woman; wife
καὶ και and; even
ἐποίησεν ποιεω do; make
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
8:18
וַ wa וְ and
יֵּ֨לֶךְ yyˌēleḵ הלך walk
בְּ bᵊ בְּ in
דֶ֣רֶךְ׀ ḏˈereḵ דֶּרֶךְ way
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כַּ ka כְּ as
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
עָשׂוּ֙ ʕāśˌû עשׂה make
בֵּ֣ית bˈêṯ בַּיִת house
אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab
כִּ֚י ˈkî כִּי that
בַּת־ baṯ- בַּת daughter
אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab
הָֽיְתָה־ hˈāyᵊṯā- היה be
לֹּ֖ו llˌô לְ to
לְ lᵊ לְ to
אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman
וַ wa וְ and
יַּ֥עַשׂ yyˌaʕaś עשׂה make
הָ הַ the
רַ֖ע rˌaʕ רַע evil
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
8:18. ambulavitque in viis regum Israhel sicut ambulaverat domus Ahab filia enim Ahab erat uxor eius et fecit quod malum est coram Domino
And he walked in the ways of the kings of Israel, as the house of Achab had walked: for the daughter of Achab was his wife: and he did that which was evil in the sight of the Lord.
8:18. And he walked in the ways of the kings of Israel, just as the house of Ahab had walked. For the daughter of Ahab was his wife. And he did what was evil in the sight of the Lord.
8:18. And he walked in the way of the kings of Israel, as did the house of Ahab: for the daughter of Ahab was his wife: and he did evil in the sight of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:18: The daughter of Ahab was his wife - This was the infamous Athaliah; and through this marriage Jehoshaphat and Ahab were confederates; and this friendship was continued after Ahab's death.
4 Kings (2 Kings) 8:19
Albert Barnes: Notes on the Bible - 1834
8:18
Jehoshaphat's alliance, political and social, with Ahab and Ahab's family had not been allowed to affect the purity of his faith. Jehoram his son, influenced by his wife, Athaliah, the daughter of Ahab, "walked in the way of the kings of Israel;" he allowed, i. e., the introduction of the Baal-worship into Judaea.
Among the worst of Jehoram's evil doings must be reckoned the cruel murder of his six brothers Ch2 21:4, whom he killed to obtain their wealth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:18: in the way: Kg2 3:2, Kg2 3:3; Kg1 22:52, Kg1 22:53
the house: Kg2 9:7, Kg2 9:8, Kg2 21:3, Kg2 21:13; Ch2 21:13; Mic 6:16
the daughter: Kg2 8:26; Kg1 21:25; Ch2 18:1, Ch2 19:2, Ch2 21:6, Ch2 22:1-4
his wife: Gen 6:1-5; Deu 7:3, Deu 7:4; Kg1 11:1-5; Neh 13:25, Neh 13:26
Carl Friedrich Keil and Franz Delitzsch

Joram had married a daughter of Ahab, namely Athaliah (4Kings 8:26), and walked in the ways of the house of Ahab, transplanting the worship of Baal into his kingdom. Immediately after the death of Jehoshaphat he murdered his brothers, apparently with no other object than to obtain possession of the treasures which his father had left them (2Chron 21:2-4). This wickedness of Joram would have been followed by the destruction of Judah, had not the Lord preserved a shoot to the royal house for David's sake. For ניר לו לתת see 3Kings 11:36. The following word לבניו serves as an explanation of ניר לו, "a light with regard to his sons," i.e., by the fact that he kept sons (descendants) upon the throne.
Geneva 1599
And he walked in the way of the kings of Israel, as did the house of Ahab: for the (l) daughter of Ahab was his wife: and he did evil in the sight of the LORD.
(l) The Holy Spirit shows by this the danger of joining with infidels.
John Gill
And he walked in the way of the king's of Israel, as did the house of Ahab,.... Imitated them in idolatry:
for the daughter of Ahab was his wife; whose name was Athaliah, 4Kings 8:26, and by her he was drawn into idolatrous practices; of such bad consequence are marriages with idolaters; it is very much that so good a king as Jehoshaphat his father was should contract such an affinity; he suffered for it in more instances than one:
and he did evil in the sight of the Lord; was guilty of idolatry, than which nothing was more displeasing to the Lord; for he made high places, and compelled his subjects to commit idolatry, 2Chron 21:11.
John Wesley
He walked - After his father's death. The daughter - Athaliah. This unequal marriage, though Jehoshaphat possibly designed it as a means of uniting the two kingdoms under one head, is here and elsewhere noted, as the cause both of the great wickedness of his posterity, and of those sore calamities which befel them. No good could be reasonably expected from such an union. Those that are ill matched are already half - ruined.
Robert Jamieson, A. R. Fausset and David Brown
daughter of Ahab--Athaliah, through whose influence Jehoram introduced the worship of Baal and many other evils into the kingdom of Judah (see 2Ch. 21:2-20). This apostasy would have led to the total extinction of the royal family in that kingdom, had it not been for the divine promise to David (2Kings 7:16). A national chastisement, however, was inflicted on Judah by the revolt of Edom, which, being hitherto governed by a tributary ruler (4Kings 3:9; 3Kings 22:47), erected the standard of independence (2Chron 21:9).
8:198:19: Եւ ո՛չ կամեցաւ Տէր ապականել զՅուդայ վասն Դաւթի ծառայի իւրոյ՝ որպէս եւ ասաց տա՛լ նմա ճրագ, եւ որդւոց նորա զամենայն աւուրս։
19 սակայն Տէրը չկամեցաւ ոչնչացնել Յուդայի երկիրը իր ծառայ Դաւթի սիրուն, որովհետեւ նրան խոստացել էր, որ թէ՛ նրան, թէ՛ նրա սերնդին միշտ ճրագ՝ թագաւորութիւն կը տայ:
19 Սակայն Տէրը Յուդան կորսնցնել չուզեց՝ իր Դաւիթ ծառային սիրոյն համար, ինչպէս անոր խօսք տուեր էր, որ թէ՛ անոր եւ թէ՛ անոր որդիներուն միշտ ճրագ մը տայ։
Եւ ոչ կամեցաւ Տէր ապականել զՅուդայ վասն Դաւթի ծառայի իւրոյ, որպէս եւ ասաց տալ նմա ճրագ եւ որդւոց նորա զամենայն աւուրս:

8:19: Եւ ո՛չ կամեցաւ Տէր ապականել զՅուդայ վասն Դաւթի ծառայի իւրոյ՝ որպէս եւ ասաց տա՛լ նմա ճրագ, եւ որդւոց նորա զամենայն աւուրս։
19 սակայն Տէրը չկամեցաւ ոչնչացնել Յուդայի երկիրը իր ծառայ Դաւթի սիրուն, որովհետեւ նրան խոստացել էր, որ թէ՛ նրան, թէ՛ նրա սերնդին միշտ ճրագ՝ թագաւորութիւն կը տայ:
19 Սակայն Տէրը Յուդան կորսնցնել չուզեց՝ իր Դաւիթ ծառային սիրոյն համար, ինչպէս անոր խօսք տուեր էր, որ թէ՛ անոր եւ թէ՛ անոր որդիներուն միշտ ճրագ մը տայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:198:19 Однако ж не хотел Господь погубить Иуду, ради Давида, раба Своего, так как Он обещал дать ему светильник в детях его на все времена.
8:19 καὶ και and; even οὐκ ου not ἠθέλησεν θελω determine; will κύριος κυριος lord; master διαφθεῖραι διαφθειρω deteriorate; ruin τὸν ο the Ιουδαν ιουδας Ioudas; Iuthas διὰ δια through; because of Δαυιδ δαβιδ Dabid; Thavith τὸν ο the δοῦλον δουλος subject αὐτοῦ αυτος he; him καθὼς καθως just as / like εἶπεν επω say; speak δοῦναι διδωμι give; deposit αὐτῷ αυτος he; him λύχνον λυχνος lamp καὶ και and; even τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him πάσας πας all; every τὰς ο the ἡμέρας ημερα day
8:19 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אָבָ֤ה ʔāvˈā אבה want יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to הַשְׁחִ֣ית hašḥˈîṯ שׁחת destroy אֶת־ ʔeṯ- אֵת [object marker] יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of דָּוִ֣ד dāwˈiḏ דָּוִד David עַבְדֹּ֑ו ʕavdˈô עֶבֶד servant כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָֽמַר־ ʔˈāmar- אמר say לֹ֗ו lˈô לְ to לָ lā לְ to תֵ֨ת ṯˌēṯ נתן give לֹ֥ו lˌô לְ to נִ֛יר nˈîr נִיר lamp לְ lᵊ לְ to בָנָ֖יו vānˌāʸw בֵּן son כָּל־ kol- כֹּל whole הַ ha הַ the יָּמִֽים׃ yyāmˈîm יֹום day
8:19. noluit autem Dominus disperdere Iudam propter David servum suum sicut promiserat ei ut daret illi lucernam et filiis eius cunctis diebusBut the Lord would not destroy Juda, for David his servant's sake, as he had promised him, to give him a light, and to his children always.
19. Howbeit the LORD would not destroy Judah, for David his servant’s sake, as he promised him to give unto him a lamp for his children alway.
8:19. But the Lord was not willing to destroy Judah, because of David, his servant, just as he had promised him, so that he might grant a light to him and to his sons, for all days.
8:19. Yet the LORD would not destroy Judah for David his servant’s sake, as he promised him to give him alway a light, [and] to his children.
Yet the LORD would not destroy Judah for David his servant' s sake, as he promised him to give him alway a light, [and] to his children:

8:19 Однако ж не хотел Господь погубить Иуду, ради Давида, раба Своего, так как Он обещал дать ему светильник в детях его на все времена.
8:19
καὶ και and; even
οὐκ ου not
ἠθέλησεν θελω determine; will
κύριος κυριος lord; master
διαφθεῖραι διαφθειρω deteriorate; ruin
τὸν ο the
Ιουδαν ιουδας Ioudas; Iuthas
διὰ δια through; because of
Δαυιδ δαβιδ Dabid; Thavith
τὸν ο the
δοῦλον δουλος subject
αὐτοῦ αυτος he; him
καθὼς καθως just as / like
εἶπεν επω say; speak
δοῦναι διδωμι give; deposit
αὐτῷ αυτος he; him
λύχνον λυχνος lamp
καὶ και and; even
τοῖς ο the
υἱοῖς υιος son
αὐτοῦ αυτος he; him
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
8:19
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
אָבָ֤ה ʔāvˈā אבה want
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
הַשְׁחִ֣ית hašḥˈîṯ שׁחת destroy
אֶת־ ʔeṯ- אֵת [object marker]
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of
דָּוִ֣ד dāwˈiḏ דָּוִד David
עַבְדֹּ֑ו ʕavdˈô עֶבֶד servant
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָֽמַר־ ʔˈāmar- אמר say
לֹ֗ו lˈô לְ to
לָ לְ to
תֵ֨ת ṯˌēṯ נתן give
לֹ֥ו lˌô לְ to
נִ֛יר nˈîr נִיר lamp
לְ lᵊ לְ to
בָנָ֖יו vānˌāʸw בֵּן son
כָּל־ kol- כֹּל whole
הַ ha הַ the
יָּמִֽים׃ yyāmˈîm יֹום day
8:19. noluit autem Dominus disperdere Iudam propter David servum suum sicut promiserat ei ut daret illi lucernam et filiis eius cunctis diebus
But the Lord would not destroy Juda, for David his servant's sake, as he had promised him, to give him a light, and to his children always.
8:19. But the Lord was not willing to destroy Judah, because of David, his servant, just as he had promised him, so that he might grant a light to him and to his sons, for all days.
8:19. Yet the LORD would not destroy Judah for David his servant’s sake, as he promised him to give him alway a light, [and] to his children.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:19: To give him alway a light - To give him a successor in his own family.
4 Kings (2 Kings) 8:21
Albert Barnes: Notes on the Bible - 1834
8:19
The natural consequence of Jehoram's apostasy would have been the destruction of his house, and the transfer of the throne of Judah to another family. Compare the punishments of Jeroboam Kg1 14:10, Baasha Kg1 16:2-4, and Ahab Kg1 21:20-22. But the promises to David (marginal references) pRev_ented this removal of the dynasty; and so Jehoram was punished in other ways Kg2 8:22; Ch2 21:12-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:19: for David: Kg2 19:34; Sa2 7:12, Sa2 7:13, Sa2 7:15; Kg1 11:36, Kg1 15:4, Kg1 15:5; Ch2 21:7; Isa 7:14, Isa 37:35; Jer 33:25, Jer 33:26; Hos 11:9; Luk 1:32, Luk 1:33
light: Heb. candle, or lamp, Kg1 11:36
John Gill
Yet the Lord would not destroy Judah for David his servant's sake,.... Not for his merits, but for the mercy he assured him of:
as he promised him to give to him always a light, and to his children; or a kingdom, as the Targum; therefore he would not utterly destroy the tribe, nor suffer the sceptre or government to depart from it till the Messiah came, see Ps 132:11.
John Wesley
Alway - Until the coming of the Messiah: for so long, and not longer, this succession might seem necessary for the making good of God's promise and covenant made with David. But when the Messiah, was once come, there was no more need of any succession, and the scepter might and did without any inconvenience depart from Judah, and from all the succeeding branches of David's family, because the Messiah was to hold the kingdom forever in his own person, though not in so gross a way as the carnal Jews imagined. A light - A son and successor.
8:208:20: Եւ յաւուրս նորա նշկահեաց Եդոմ ՚ի ներքուստ ձեռին Յուդայ, եւ թագաւորեցո՛յց ՚ի վերայ իւր թագաւոր։
20 Նրա օրօք Եդոմն ազատագրուեց Յուդայի երկրից եւ իր համար առանձին մի թագաւոր օծեց:
20 Ասոր օրերը Եդովմայեցիները Յուդայի ձեռքին տակէն ապստամբեցան ու իրենց վրայ թագաւոր մը դրին։
Եւ յաւուրս նորա նշկահեաց Եդովմ ի ներքուստ ձեռին Յուդայ, եւ թագաւորեցոյց ի վերայ իւր թագաւոր:

8:20: Եւ յաւուրս նորա նշկահեաց Եդոմ ՚ի ներքուստ ձեռին Յուդայ, եւ թագաւորեցո՛յց ՚ի վերայ իւր թագաւոր։
20 Նրա օրօք Եդոմն ազատագրուեց Յուդայի երկրից եւ իր համար առանձին մի թագաւոր օծեց:
20 Ասոր օրերը Եդովմայեցիները Յուդայի ձեռքին տակէն ապստամբեցան ու իրենց վրայ թագաւոր մը դրին։
zohrab-1805▾ eastern-1994▾ western am▾
8:208:20 Во дни его выступил Едом из-под руки Иуды, и поставили они над собою царя.
8:20 ἐν εν in ταῖς ο the ἡμέραις ημερα day αὐτοῦ αυτος he; him ἠθέτησεν αθετεω displace; put off Εδωμ εδωμ hand Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐβασίλευσαν βασιλευω reign ἐφ᾿ επι in; on ἑαυτοὺς εαυτου of himself; his own βασιλέα βασιλευς monarch; king
8:20 בְּ bᵊ בְּ in יָמָיו֙ yāmāʸw יֹום day פָּשַׁ֣ע pāšˈaʕ פשׁע rebel אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom מִ mi מִן from תַּ֖חַת ttˌaḥaṯ תַּחַת under part יַד־ yaḏ- יָד hand יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יַּמְלִ֥כוּ yyamlˌiḵû מלך be king עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon מֶֽלֶךְ׃ mˈeleḵ מֶלֶךְ king
8:20. in diebus eius recessit Edom ne esset sub Iuda et constituit sibi regemIn his days Edom revolted from being under Juda, and made themselves a king.
20. In his days Edom revolted from under the hand of Judah, and made a king over themselves.
8:20. In his days, Idumea drew apart, so as not to be under Judah, and they appointed a king for themselves.
8:20. In his days Edom revolted from under the hand of Judah, and made a king over themselves.
In his days Edom revolted from under the hand of Judah, and made a king over themselves:

8:20 Во дни его выступил Едом из-под руки Иуды, и поставили они над собою царя.
8:20
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
αὐτοῦ αυτος he; him
ἠθέτησεν αθετεω displace; put off
Εδωμ εδωμ hand
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐβασίλευσαν βασιλευω reign
ἐφ᾿ επι in; on
ἑαυτοὺς εαυτου of himself; his own
βασιλέα βασιλευς monarch; king
8:20
בְּ bᵊ בְּ in
יָמָיו֙ yāmāʸw יֹום day
פָּשַׁ֣ע pāšˈaʕ פשׁע rebel
אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom
מִ mi מִן from
תַּ֖חַת ttˌaḥaṯ תַּחַת under part
יַד־ yaḏ- יָד hand
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וַ wa וְ and
יַּמְלִ֥כוּ yyamlˌiḵû מלך be king
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
מֶֽלֶךְ׃ mˈeleḵ מֶלֶךְ king
8:20. in diebus eius recessit Edom ne esset sub Iuda et constituit sibi regem
In his days Edom revolted from being under Juda, and made themselves a king.
8:20. In his days, Idumea drew apart, so as not to be under Judah, and they appointed a king for themselves.
8:20. In his days Edom revolted from under the hand of Judah, and made a king over themselves.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:20: Edom, which had been reduced by David Sa2 8:14; Kg1 11:15-16, but had apparently Rev_olted from Solomon Kg1 11:14, was again subjected to Judah in the reign of Jehoshaphat 2 Kings 3:8-26. The Edomites had, however, retained their native kings, and with them the spirit of independence. They now rose in Rev_olt, and fulfilled the prophecy Gen 27:40, remaining from henceforth a separate and independent people (Jer 25:21; Jer 27:3; Amo 1:11, etc.). Kings of Edom, who seem to be independent monarchs, are often mentioned in the Assyrian inscriptions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:20: Edom: Kg2 8:22, Kg2 3:9, Kg2 3:27; Gen 27:40; Ch2 21:8-10
made a king: Sa2 8:14; Kg1 22:47
Carl Friedrich Keil and Franz Delitzsch

Nevertheless the divine chastisement was not omitted. The ungodliness of Joram was punished partly by the revolt of the Edomites and of the city of Libnah from his rule, and partly by a horrible sickness of which he died (2Chron 21:12-15). Edom, which had hitherto had only a vicegerent with the title of king (see 4Kings 3:9 and 3Kings 22:48), threw off the authority of Judah, and appointed its own king, under whom it acquired independence, as the attempt of Joram to bring it back again under his control completely failed. The account of this attempt in 4Kings 8:21 and 2Chron 21:9 is very obscure. "Joram went over to Zair, and all his chariots of war with him; and it came to pass that he rose up by night and smote the Edomites round about, and indeed the captains of the war-chariots, and the people fled (i.e., the Judaean men of war, not the Edomites) to their tents." It is evident from this, that Joram had advanced to Zair in Idumaea; but there he appears to have been surrounded and shut in, so that in the night he fought his way through, and had reason to be glad that he had escaped utter destruction, since his army fled to their homes. צעירה is an unknown place in Idumaea, which Movers, Hitzig, and Ewald take to be Zoar, but without considering that Zoar was in the land of Moab, not in Edom. The Chronicles have instead שׂריו עם, "with his captains," from a mere conjecture; whilst Thenius regards צעירה as altered by mistake from שׂעירה ("to Seir"), which is very improbable in the case of so well-known a name as שׂעיר. הסּביב is a later mode of writing for הסּובב, probably occasioned by the frequently occurring word סביב. "To this day," i.e., to the time when the original sources of our books were composed. For the Edomites were subjugated again by Amaziah and Uzziah (4Kings 14:7 and 4Kings 14:22), though under Ahaz they made incursions into Judah again (2Chron 28:17). - At that time Libnah also revolted. This was a royal city of the early Canaanites, and at a later period it was still a considerable fortress (4Kings 19:8). It is probably to be sought for in the ruins of Arak el Menshiyeh, two hours to the west of Beit-Jibrin (see the Comm. on Josh 10:29). This city probably revolted from Judah on the occurrence of an invasion of the land by the Philistines, when the sons of Joram were carried off, with the exception of the youngest, Jehoahaz (Ahaziah: 2Chron 21:16-17).
Geneva 1599
In his days Edom (m) revolted from under the hand of Judah, and made a king over themselves.
(m) Which had been subject from David's time until this time of Jehoram.
John Gill
In his days Edom revolted from under the hand of Judah,.... Who had been tributary to Judah ever since the times of David, for the space of one hundred and fifty years:
and made a king over themselves; for though they are said to have kings, those were only deputy kings, as in 3Kings 22:47 and now the prediction of Isaac began to be accomplished, Gen 27:40.
8:218:21: Եւ ե՛լ Յովրամ ՚ի Սիովր, եւ ամենայն կառք ընդ նմա. եւ եղեւ ընդ վաղայարոյցս լինելոյ գիշերոյն, եւ եհար զԵդոմն զպատեալն զիւրեաւ եւ զիշխանս կառացն. եւ փախեաւ զօրն յիւրաքանչիւր խորանս իւրեանց։
21 Յորամն իր բոլոր մարտակառքերով եկաւ Սիոր եւ առաւօտեան, լոյսը չբացուած, յարձակուեց եդոմացիների վրայ (որոնք իրեն շրջապատել էին), ինչպէս նաեւ նրա մարտակառքերի զօրավարների վրայ:
21 Յովրամ իր բոլոր կառքերը իրեն հետ առաւ ու Սայիր անցաւ եւ գիշերով ելաւ ու իր չորս կողմը առնող Եդովմայեցիներն ու կառքերու իշխանները զարկաւ եւ ժողովուրդը իրենց վրանները փախան։
Եւ ել Յովրամ ի Սիովր, եւ ամենայն կառք ընդ նմա. եւ եղեւ ընդ վաղայարոյցս լինելոյ գիշերոյն, եւ եհար զԵդովմ [113]զպատեալն զիւրեաւ`` եւ զիշխանս կառացն. եւ փախեաւ զօրն յիւրաքանչիւր խորանս իւրեանց:

8:21: Եւ ե՛լ Յովրամ ՚ի Սիովր, եւ ամենայն կառք ընդ նմա. եւ եղեւ ընդ վաղայարոյցս լինելոյ գիշերոյն, եւ եհար զԵդոմն զպատեալն զիւրեաւ եւ զիշխանս կառացն. եւ փախեաւ զօրն յիւրաքանչիւր խորանս իւրեանց։
21 Յորամն իր բոլոր մարտակառքերով եկաւ Սիոր եւ առաւօտեան, լոյսը չբացուած, յարձակուեց եդոմացիների վրայ (որոնք իրեն շրջապատել էին), ինչպէս նաեւ նրա մարտակառքերի զօրավարների վրայ:
21 Յովրամ իր բոլոր կառքերը իրեն հետ առաւ ու Սայիր անցաւ եւ գիշերով ելաւ ու իր չորս կողմը առնող Եդովմայեցիներն ու կառքերու իշխանները զարկաւ եւ ժողովուրդը իրենց վրանները փախան։
zohrab-1805▾ eastern-1994▾ western am▾
8:218:21 И пошел Иорам в Цаир, и все колесницы с ним; и встал он ночью, и поразил Идумеян, окружавших его, и начальников над колесницами, но народ убежал в шатры свои.
8:21 καὶ και and; even ἀνέβη αναβαινω step up; ascend Ιωραμ ιωραμ Iōram; Ioram εἰς εις into; for Σιωρ σιωρ and; even πάντα πας all; every τὰ ο the ἅρματα αρμα chariot μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even ἐγένετο γινομαι happen; become αὐτοῦ αυτος he; him ἀναστάντος ανιστημι stand up; resurrect καὶ και and; even ἐπάταξεν πατασσω pat; impact τὸν ο the Εδωμ εδωμ the κυκλώσαντα κυκλοω encircle; surround ἐπ᾿ επι in; on αὐτὸν αυτος he; him καὶ και and; even τοὺς ο the ἄρχοντας αρχων ruling; ruler τῶν ο the ἁρμάτων αρμα chariot καὶ και and; even ἔφυγεν φευγω flee ὁ ο the λαὸς λαος populace; population εἰς εις into; for τὰ ο the σκηνώματα σκηνωμα camp; tent αὐτῶν αυτος he; him
8:21 וַ wa וְ and יַּעֲבֹ֤ר yyaʕᵃvˈōr עבר pass יֹורָם֙ yôrˌām יֹורָם Joram צָעִ֔ירָה ṣāʕˈîrā צָעִיר Zair וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the רֶ֖כֶב rˌeḵev רֶכֶב chariot עִמֹּ֑ו ʕimmˈô עִם with וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be ה֞וּא hˈû הוּא he קָ֣ם qˈām קום arise לַ֗יְלָה lˈaylā לַיְלָה night וַ wa וְ and יַּכֶּ֨ה yyakkˌeh נכה strike אֶת־ ʔeṯ- אֵת [object marker] אֱדֹ֜ום ʔᵉḏˈôm אֱדֹום Edom הַ ha הַ the סֹּבֵ֤יב ssōvˈêv סבב turn אֵלָיו֙ ʔēlāʸw אֶל to וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] שָׂרֵ֣י śārˈê שַׂר chief הָ hā הַ the רֶ֔כֶב rˈeḵev רֶכֶב chariot וַ wa וְ and יָּ֥נָס yyˌānos נוס flee הָ hā הַ the עָ֖ם ʕˌām עַם people לְ lᵊ לְ to אֹהָלָֽיו׃ ʔōholˈāʸw אֹהֶל tent
8:21. venitque Ioram Seira et omnis currus cum eo et surrexit nocte percussitque Idumeos qui eum circumdederant et principes curruum populus autem fugit in tabernacula suaAnd Joram came to Seira, and all the chariots with him: and he arose in the night, and defeated the Edomites that had surrounded him, and the captains of the chariots, but the people fled into their tents.
21. Then Joram passed over to Zair, and all his chariots with him: and he rose up by night, and smote the Edomites which compassed him about, and the captains of the chariots: and the people fled to their tents.
8:21. And so, Jehoram went to Zair, and all the chariots with him. And he rose up in the night, and he struck down the Idumeans who had surrounded him, and the leaders of the chariots. But the people fled to their tents.
8:21. So Joram went over to Zair, and all the chariots with him: and he rose by night, and smote the Edomites which compassed him about, and the captains of the chariots: and the people fled into their tents.
So Joram went over to Zair, and all the chariots with him: and he rose by night, and smote the Edomites which compassed him about, and the captains of the chariots: and the people fled into their tents:

8:21 И пошел Иорам в Цаир, и все колесницы с ним; и встал он ночью, и поразил Идумеян, окружавших его, и начальников над колесницами, но народ убежал в шатры свои.
8:21
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
Ιωραμ ιωραμ Iōram; Ioram
εἰς εις into; for
Σιωρ σιωρ and; even
πάντα πας all; every
τὰ ο the
ἅρματα αρμα chariot
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
ἐγένετο γινομαι happen; become
αὐτοῦ αυτος he; him
ἀναστάντος ανιστημι stand up; resurrect
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
τὸν ο the
Εδωμ εδωμ the
κυκλώσαντα κυκλοω encircle; surround
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
καὶ και and; even
τοὺς ο the
ἄρχοντας αρχων ruling; ruler
τῶν ο the
ἁρμάτων αρμα chariot
καὶ και and; even
ἔφυγεν φευγω flee
ο the
λαὸς λαος populace; population
εἰς εις into; for
τὰ ο the
σκηνώματα σκηνωμα camp; tent
αὐτῶν αυτος he; him
8:21
וַ wa וְ and
יַּעֲבֹ֤ר yyaʕᵃvˈōr עבר pass
יֹורָם֙ yôrˌām יֹורָם Joram
צָעִ֔ירָה ṣāʕˈîrā צָעִיר Zair
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
רֶ֖כֶב rˌeḵev רֶכֶב chariot
עִמֹּ֑ו ʕimmˈô עִם with
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
ה֞וּא hˈû הוּא he
קָ֣ם qˈām קום arise
לַ֗יְלָה lˈaylā לַיְלָה night
וַ wa וְ and
יַּכֶּ֨ה yyakkˌeh נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
אֱדֹ֜ום ʔᵉḏˈôm אֱדֹום Edom
הַ ha הַ the
סֹּבֵ֤יב ssōvˈêv סבב turn
אֵלָיו֙ ʔēlāʸw אֶל to
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
שָׂרֵ֣י śārˈê שַׂר chief
הָ הַ the
רֶ֔כֶב rˈeḵev רֶכֶב chariot
וַ wa וְ and
יָּ֥נָס yyˌānos נוס flee
הָ הַ the
עָ֖ם ʕˌām עַם people
לְ lᵊ לְ to
אֹהָלָֽיו׃ ʔōholˈāʸw אֹהֶל tent
8:21. venitque Ioram Seira et omnis currus cum eo et surrexit nocte percussitque Idumeos qui eum circumdederant et principes curruum populus autem fugit in tabernacula sua
And Joram came to Seira, and all the chariots with him: and he arose in the night, and defeated the Edomites that had surrounded him, and the captains of the chariots, but the people fled into their tents.
8:21. And so, Jehoram went to Zair, and all the chariots with him. And he rose up in the night, and he struck down the Idumeans who had surrounded him, and the leaders of the chariots. But the people fled to their tents.
8:21. So Joram went over to Zair, and all the chariots with him: and he rose by night, and smote the Edomites which compassed him about, and the captains of the chariots: and the people fled into their tents.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:21: Joram went over to Zair - This is the same as Seir, a chief city of Idumea. So Isa 21:11 : The burden of Dumah (Idumea). He calleth to me out of Seir.
Smote the Edomites - It appears that the Israelites were surrounded by the Idumeans; and that in the night Joram and his men cut their way through them, and so got every man to his tent, for they were not able to make any farther head against these enemies; and therefore it is said, that Edom revolted from under the hand of Judah unto this day.
4 Kings (2 Kings) 8:23
Albert Barnes: Notes on the Bible - 1834
8:21: Zair - Perhaps Seir, the famous mountain of Edom Gen 14:6.
The people - i. e., The Edomites. Yet, notwithstanding his success, Joram was forced to withdraw from the country, and to leave the natives to enjoy that independence Kg2 8:22, which continued until the time of John Hyrcanus, who once more reduced them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:21: Zair: Zair is supposed by Calmet and others to be the same as Seir, the country of Seir the Horite, inhabited by the Edomites or Idumeans. Probably the former was a dialectical pronunciation of the latter. Kg2 8:21
John Gill
So Joram went over to Zair,.... A city in Edom, the same with the Zaara of Ptolemy (i); some take it to be the same with Seir, the mountain or country of that name:
and all the chariots with him; all the chariots of war he had:
and he rose by night, and smote the Edomites which compassed him about; who came out of their cities in great numbers, and surrounded him, he having entered into their country in an hostile way, to subdue them:
and the captains of the chariots: which belonged to the Edomites; those he smote, 2Chron 21:9.
and the people fled into their tents; the army being routed.
(i) Geograph. l. 5. c. 17.
8:228:22: Եւ նշկահեաց Եդոմ ՚ի ներքուստ ձեռին Յուդայ մինչեւ ցայսօր։ Յա՛յնմ ժամանակի նշկահեաց եւ Ղ՚ոբնա։
22 Զինուորները փախան՝ ամէն մէկն իր վրանը: Եդոմը անջատ մնաց Յուդայի երկրից: Եւ այդպէս է մինչեւ այսօր: Այդ ժամանակ ապստամբեց նաեւ Լոբնան:
22 Բայց Եդովմայեցիները Յուդայի ձեռքին տակէն ապստամբեցան մինչեւ այսօր։ Այն ատեն Լեբնա ալ ապստամբեցաւ։
Եւ նշկահեաց Եդովմ ի ներքուստ ձեռին Յուդայ մինչեւ ցայսօր: Յայնմ ժամանակի նշկահեաց եւ Լոբնա:

8:22: Եւ նշկահեաց Եդոմ ՚ի ներքուստ ձեռին Յուդայ մինչեւ ցայսօր։ Յա՛յնմ ժամանակի նշկահեաց եւ Ղ՚ոբնա։
22 Զինուորները փախան՝ ամէն մէկն իր վրանը: Եդոմը անջատ մնաց Յուդայի երկրից: Եւ այդպէս է մինչեւ այսօր: Այդ ժամանակ ապստամբեց նաեւ Լոբնան:
22 Բայց Եդովմայեցիները Յուդայի ձեռքին տակէն ապստամբեցան մինչեւ այսօր։ Այն ատեն Լեբնա ալ ապստամբեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:228:22 И выступил Едом из-под руки Иуды до сего дня. В то же время выступила и Ливна.
8:22 καὶ και and; even ἠθέτησεν αθετεω displace; put off Εδωμ εδωμ hand Ιουδα ιουδα Iouda; Iutha ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he τότε τοτε at that ἠθέτησεν αθετεω displace; put off Λοβενα λοβενα in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that
8:22 וַ wa וְ and יִּפְשַׁ֣ע yyifšˈaʕ פשׁע rebel אֱדֹ֗ום ʔᵉḏˈôm אֱדֹום Edom מִ mi מִן from תַּ֨חַת֙ ttˈaḥaṯ תַּחַת under part יַד־ yaḏ- יָד hand יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this אָ֛ז ʔˈāz אָז then תִּפְשַׁ֥ע tifšˌaʕ פשׁע rebel לִבְנָ֖ה livnˌā לִבְנָה Libnah בָּ bā בְּ in † הַ the עֵ֥ת ʕˌēṯ עֵת time הַ ha הַ the הִֽיא׃ hˈî הִיא she
8:22. recessit ergo Edom ne esset sub Iuda usque ad diem hanc tunc recessit et Lobna in tempore illoSo Edom revolted from being under Juda, unto this day. Then Lobna also revolted at the same time.
22. So Edom revolted from under the hand of Judah, unto this day. Then did Libnah revolt at the same time.
8:22. And Idumea drew apart, so as not to be under Judah, even to this day. Then Libnah also drew apart, at the same time.
8:22. Yet Edom revolted from under the hand of Judah unto this day. Then Libnah revolted at the same time.
Yet Edom revolted from under the hand of Judah unto this day. Then Libnah revolted at the same time:

8:22 И выступил Едом из-под руки Иуды до сего дня. В то же время выступила и Ливна.
8:22
καὶ και and; even
ἠθέτησεν αθετεω displace; put off
Εδωμ εδωμ hand
Ιουδα ιουδα Iouda; Iutha
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
τότε τοτε at that
ἠθέτησεν αθετεω displace; put off
Λοβενα λοβενα in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
8:22
וַ wa וְ and
יִּפְשַׁ֣ע yyifšˈaʕ פשׁע rebel
אֱדֹ֗ום ʔᵉḏˈôm אֱדֹום Edom
מִ mi מִן from
תַּ֨חַת֙ ttˈaḥaṯ תַּחַת under part
יַד־ yaḏ- יָד hand
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
אָ֛ז ʔˈāz אָז then
תִּפְשַׁ֥ע tifšˌaʕ פשׁע rebel
לִבְנָ֖ה livnˌā לִבְנָה Libnah
בָּ בְּ in
הַ the
עֵ֥ת ʕˌēṯ עֵת time
הַ ha הַ the
הִֽיא׃ hˈî הִיא she
8:22. recessit ergo Edom ne esset sub Iuda usque ad diem hanc tunc recessit et Lobna in tempore illo
So Edom revolted from being under Juda, unto this day. Then Lobna also revolted at the same time.
8:22. And Idumea drew apart, so as not to be under Judah, even to this day. Then Libnah also drew apart, at the same time.
8:22. Yet Edom revolted from under the hand of Judah unto this day. Then Libnah revolted at the same time.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:22: Libnah Rev_olted - Libnah being toward the southwest of Palestine Jos 15:42, its Rev_olt cannot well have had any direct connection with that of Edom. It had been the capital of a small Canaanite state under a separate king before its conquest by Joshua Jos 10:30; Jos 12:15, and may perhaps always have retained a considerable Canaanite population. Or its loss may have been connected with the attacks made by the Philistines on Jehoram's territories Ch2 21:16-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:22: Yet: "And so fulfilled. Gen 27:40." Kg2 8:20
Libnah: Kg2 19:8; Jos 21:13; Ch2 21:10
Geneva 1599
Yet Edom revolted from under the hand of Judah unto this day. Then (n) Libnah revolted at the same time.
(n) This was a city in Judah given to the Levites, (Josh 21:13) that later turned from king Jehoram, because of his idolatry.
John Gill
Yet Edom revolted from under the hand of Judah unto this day,.... Joram not pursuing the enemy, and taking the advantage of the victory, but returning to his own land, the reason of which follows:
then Libnah revolted at the same time; a considerable city in his own kingdom, a Levitical one; this revolt was occasioned, perhaps, by his idolatrous practices, and which he compelled his subjects to; of this city, see Josh 10:29.
8:238:23: Եւ մնացորդք բանից Յովրամայ, եւ ամենայն ինչ զոր արար. ո՞չ աւանիկ գրեալ են ՚ի գիրս բանից աւուրց թագաւորացն Յուդայ։
23 Յորամի մնացած գործերը եւ այն ամէնը, ինչ արել է նա, չէ՞ որ նկարագրուած են Յուդայի երկրի թագաւորների ժամանակագրութեան մէջ:
23 Յովրամին մնացորդ պատմութիւնն ու բոլոր ըրածները ահա Յուդայի թագաւորներուն յիշատակներու գրքին մէջ գրուած են։
Եւ մնացորդք բանից Յովրամայ, եւ ամենայն ինչ զոր արար, ո՞չ աւանիկ գրեալ են ի գիրս բանից աւուրց թագաւորացն Յուդայ:

8:23: Եւ մնացորդք բանից Յովրամայ, եւ ամենայն ինչ զոր արար. ո՞չ աւանիկ գրեալ են ՚ի գիրս բանից աւուրց թագաւորացն Յուդայ։
23 Յորամի մնացած գործերը եւ այն ամէնը, ինչ արել է նա, չէ՞ որ նկարագրուած են Յուդայի երկրի թագաւորների ժամանակագրութեան մէջ:
23 Յովրամին մնացորդ պատմութիւնն ու բոլոր ըրածները ահա Յուդայի թագաւորներուն յիշատակներու գրքին մէջ գրուած են։
zohrab-1805▾ eastern-1994▾ western am▾
8:238:23 Прочее об Иораме и обо всем, что он сделал, написано в летописи царей Иудейских.
8:23 καὶ και and; even τὰ ο the λοιπὰ λοιπος rest; remains τῶν ο the λόγων λογος word; log Ιωραμ ιωραμ Iōram; Ioram καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make οὐκ ου not ἰδοὺ ιδου see!; here I am ταῦτα ουτος this; he γέγραπται γραφω write ἐπὶ επι in; on βιβλίῳ βιβλιον scroll λόγων λογος word; log τῶν ο the ἡμερῶν ημερα day τοῖς ο the βασιλεῦσιν βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha
8:23 וְ wᵊ וְ and יֶ֛תֶר yˈeṯer יֶתֶר remainder דִּבְרֵ֥י divrˌê דָּבָר word יֹורָ֖ם yôrˌām יֹורָם Joram וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֑ה ʕāśˈā עשׂה make הֲ hᵃ הֲ [interrogative] לֹֽוא־ lˈô- לֹא not הֵ֣ם hˈēm הֵם they כְּתוּבִ֗ים kᵊṯûvˈîm כתב write עַל־ ʕal- עַל upon סֵ֛פֶר sˈēfer סֵפֶר letter דִּבְרֵ֥י divrˌê דָּבָר word הַ ha הַ the יָּמִ֖ים yyāmˌîm יֹום day לְ lᵊ לְ to מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
8:23. reliqua autem sermonum Ioram et universa quae fecit nonne haec scripta sunt in libro verborum dierum regum IudaBut the rest of the acts of Joram, and all that he did, are they not written in the book of the words of the days of the kings of Juda?
23. And the rest of the acts of Joram, and all that he did, are they not written in the book of the chronicles of the kings of Judah?
8:23. Now the rest of the words of Jehoram, and all that he did, have these not been written in the book of the words of the days of the kings of Judah?
8:23. And the rest of the acts of Joram, and all that he did, [are] they not written in the book of the chronicles of the kings of Judah?
And the rest of the acts of Joram, and all that he did, [are] they not written in the book of the chronicles of the kings of Judah:

8:23 Прочее об Иораме и обо всем, что он сделал, написано в летописи царей Иудейских.
8:23
καὶ και and; even
τὰ ο the
λοιπὰ λοιπος rest; remains
τῶν ο the
λόγων λογος word; log
Ιωραμ ιωραμ Iōram; Ioram
καὶ και and; even
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
οὐκ ου not
ἰδοὺ ιδου see!; here I am
ταῦτα ουτος this; he
γέγραπται γραφω write
ἐπὶ επι in; on
βιβλίῳ βιβλιον scroll
λόγων λογος word; log
τῶν ο the
ἡμερῶν ημερα day
τοῖς ο the
βασιλεῦσιν βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
8:23
וְ wᵊ וְ and
יֶ֛תֶר yˈeṯer יֶתֶר remainder
דִּבְרֵ֥י divrˌê דָּבָר word
יֹורָ֖ם yôrˌām יֹורָם Joram
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֑ה ʕāśˈā עשׂה make
הֲ hᵃ הֲ [interrogative]
לֹֽוא־ lˈô- לֹא not
הֵ֣ם hˈēm הֵם they
כְּתוּבִ֗ים kᵊṯûvˈîm כתב write
עַל־ ʕal- עַל upon
סֵ֛פֶר sˈēfer סֵפֶר letter
דִּבְרֵ֥י divrˌê דָּבָר word
הַ ha הַ the
יָּמִ֖ים yyāmˌîm יֹום day
לְ lᵊ לְ to
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
8:23. reliqua autem sermonum Ioram et universa quae fecit nonne haec scripta sunt in libro verborum dierum regum Iuda
But the rest of the acts of Joram, and all that he did, are they not written in the book of the words of the days of the kings of Juda?
8:23. Now the rest of the words of Jehoram, and all that he did, have these not been written in the book of the words of the days of the kings of Judah?
8:23. And the rest of the acts of Joram, and all that he did, [are] they not written in the book of the chronicles of the kings of Judah?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:23: Are they not written in the book of the chronicles - Several remarkable particulars relative to Joram may be found in 2 Chron. 21.
4 Kings (2 Kings) 8:26
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:23: Kg2 15:6, Kg2 15:36; Kg1 11:41, Kg1 14:29, Kg1 15:23; Ch2 21:11-20
Carl Friedrich Keil and Franz Delitzsch

According to 2Chron 21:18., Joram died of a terrible disease, in which his bowels fell out, and was buried in the city of David, though not in the family sepulchre of the kings.
(Note: "The building of Carthage, Dido, her husband Sichaeus, her brother Pygmalion king of Tyre (scelere ante alios immanior omnes), all coincide with the reign of Joram. This synchronism of the history of Tyre is not without significance here. The Tyrian, Israelitish, and Judaean histories are closely connected at this time. Jezebel, a Tyrian princess, was Ahab's wife, and again her daughter Athaliah was the wife of Joram, and after his death the murderess of the heirs of the kingdom, and sole occupant of the throne. Tyre, through these marriages, introduced its own spirit and great calamity into both the Israelitish kingdoms." - J. D. Michaelis on 4Kings 8:24.)
John Gill
And the rest of the acts of Joram, and all that he did, are they not written in the book of the chronicles of the kings of Judah? Not in the canonical book of Chronicles, though some of his acts are recorded there, see 2Chron 21:1 but in the annals of the kings of Judah, written by persons appointed for that purpose.
8:248:24: Եւ ննջեաց Յովրամ ընդ հարս իւր, եւ թաղեցաւ ընդ հարս իւր ՚ի քաղաքի Դաւթի հօր իւրոյ. եւ թագաւորեաց Ոքոզիա որդի նորա ընդ նորա։
24 Յորամը գնաց իր նախնիների գիրկը եւ թաղուեց իր հայրերի մօտ, իր նախնի Դաւթի քաղաքում, եւ նրա փոխարէն թագաւորեց նրա որդին՝ Օքոզիան:
24 Յովրամ իր հայրերուն հետ քնացաւ ու իր հայրերուն հետ Դաւիթի քաղաքին մէջ թաղուեցաւ եւ անոր որդին Ոքոզիա* անոր տեղը թագաւոր եղաւ։
Եւ ննջեաց Յովրամ ընդ հարս իւր, եւ թաղեցաւ ընդ հարս իւր ի քաղաքի Դաւթի [114]հօր իւրոյ``, եւ թագաւորեաց Ոքոզիա որդի նորա ընդ նորա:

8:24: Եւ ննջեաց Յովրամ ընդ հարս իւր, եւ թաղեցաւ ընդ հարս իւր ՚ի քաղաքի Դաւթի հօր իւրոյ. եւ թագաւորեաց Ոքոզիա որդի նորա ընդ նորա։
24 Յորամը գնաց իր նախնիների գիրկը եւ թաղուեց իր հայրերի մօտ, իր նախնի Դաւթի քաղաքում, եւ նրա փոխարէն թագաւորեց նրա որդին՝ Օքոզիան:
24 Յովրամ իր հայրերուն հետ քնացաւ ու իր հայրերուն հետ Դաւիթի քաղաքին մէջ թաղուեցաւ եւ անոր որդին Ոքոզիա* անոր տեղը թագաւոր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:248:24 И почил Иорам с отцами своими, и погребен с отцами своими в городе Давидовом. И воцарился Охозия, сын его, вместо него.
8:24 καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep Ιωραμ ιωραμ Iōram; Ioram μετὰ μετα with; amid τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐτάφη θαπτω bury; have a funeral for μετὰ μετα with; amid τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him ἐν εν in πόλει πολις city Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐβασίλευσεν βασιλευω reign Οχοζιας οχοζιας son αὐτοῦ αυτος he; him ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him
8:24 וַ wa וְ and יִּשְׁכַּ֤ב yyiškˈav שׁכב lie down יֹורָם֙ yôrˌām יֹורָם Joram עִם־ ʕim- עִם with אֲבֹתָ֔יו ʔᵃvōṯˈāʸw אָב father וַ wa וְ and יִּקָּבֵ֥ר yyiqqāvˌēr קבר bury עִם־ ʕim- עִם with אֲבֹתָ֖יו ʔᵃvōṯˌāʸw אָב father בְּ bᵊ בְּ in עִ֣יר ʕˈîr עִיר town דָּוִ֑ד dāwˈiḏ דָּוִד David וַ wa וְ and יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king אֲחַזְיָ֥הוּ ʔᵃḥazyˌāhû אֲחַזְיָהוּ Ahaziah בְנֹ֖ו vᵊnˌô בֵּן son תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part
8:24. et dormivit Ioram cum patribus suis sepultusque est cum eis in civitate David et regnavit Ahazias filius eius pro eoAnd Joram slept with his fathers, and was buried with them in the city of David, and Ochozias, his son, reigned in his stead.
24. And Joram slept with his fathers, and was buried with his fathers in the city of David: and Ahaziah his son reigned in his stead.
8:24. And Jehoram slept with his fathers, and he was buried with them in the city of David. And Ahaziah, his son, reigned in his place.
8:24. And Joram slept with his fathers, and was buried with his fathers in the city of David: and Ahaziah his son reigned in his stead.
And Joram slept with his fathers, and was buried with his fathers in the city of David: and Ahaziah his son reigned in his stead:

8:24 И почил Иорам с отцами своими, и погребен с отцами своими в городе Давидовом. И воцарился Охозия, сын его, вместо него.
8:24
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
Ιωραμ ιωραμ Iōram; Ioram
μετὰ μετα with; amid
τῶν ο the
πατέρων πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἐτάφη θαπτω bury; have a funeral for
μετὰ μετα with; amid
τῶν ο the
πατέρων πατηρ father
αὐτοῦ αυτος he; him
ἐν εν in
πόλει πολις city
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἐβασίλευσεν βασιλευω reign
Οχοζιας οχοζιας son
αὐτοῦ αυτος he; him
ἀντ᾿ αντι against; instead of
αὐτοῦ αυτος he; him
8:24
וַ wa וְ and
יִּשְׁכַּ֤ב yyiškˈav שׁכב lie down
יֹורָם֙ yôrˌām יֹורָם Joram
עִם־ ʕim- עִם with
אֲבֹתָ֔יו ʔᵃvōṯˈāʸw אָב father
וַ wa וְ and
יִּקָּבֵ֥ר yyiqqāvˌēr קבר bury
עִם־ ʕim- עִם with
אֲבֹתָ֖יו ʔᵃvōṯˌāʸw אָב father
בְּ bᵊ בְּ in
עִ֣יר ʕˈîr עִיר town
דָּוִ֑ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king
אֲחַזְיָ֥הוּ ʔᵃḥazyˌāhû אֲחַזְיָהוּ Ahaziah
בְנֹ֖ו vᵊnˌô בֵּן son
תַּחְתָּֽיו׃ פ taḥtˈāʸw . f תַּחַת under part
8:24. et dormivit Ioram cum patribus suis sepultusque est cum eis in civitate David et regnavit Ahazias filius eius pro eo
And Joram slept with his fathers, and was buried with them in the city of David, and Ochozias, his son, reigned in his stead.
8:24. And Jehoram slept with his fathers, and he was buried with them in the city of David. And Ahaziah, his son, reigned in his place.
8:24. And Joram slept with his fathers, and was buried with his fathers in the city of David: and Ahaziah his son reigned in his stead.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:24: On the death of Jehoram, see Ch2 21:12-19. His son is also called Jehoahaz (margin) by a transposition of the two elements of the name.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:24: slept: Kg1 2:10, Kg1 11:43, Kg1 14:20, Kg1 14:31
Ahaziah: Ch1 3:11; Ch2 21:1, Ch2 21:17, Ch2 25:23, Jehoahaz, Ch2 22:1, Ch2 22:6, Azariah
John Gill
And Joram slept with his fathers,.... Died as they did:
and was buried with his fathers in the city of David; but not in the sepulchres of the kings, and without any funeral pomp, and without any mourning and lamentation for him, he being not beloved, and his life not at all desirable, 2Chron 21:19,
and Ahaziah his son reigned in his stead; of whom more is said in the following verses.
Robert Jamieson, A. R. Fausset and David Brown
AHAZIAH SUCCEEDS HIM. (4Kings 8:24)
Ahaziah his son reigned in his stead--(See on 2Chron 22:1).
8:258:25: Յամի՛ երկոտասաներորդի Յովրամայ որդւոյ Աքաաբու արքայի Իսրայէլի թագաւորեաց Ոքոզիա որդի Յովրամայ արքայի Յուդայ։
25 Իսրայէլի արքայ Աքաաբի որդի Յորամի թագաւորութեան տասներկուերորդ տարում թագաւորեց Յուդայի երկրի արքայ Յորամի որդի Օքոզիան:
25 Իսրայէլի Աքաաբեան Յովրամ թագաւորին տասնըերկրորդ տարին Յուդայի Յովրամ թագաւորին որդին Ոքոզիան թագաւոր եղաւ։
Յամի երկոտասաներորդի Յովրամայ որդւոյ Աքաաբու արքայի Իսրայելի թագաւորեաց Ոքոզիա որդի Յովրամայ արքայի Յուդայ:

8:25: Յամի՛ երկոտասաներորդի Յովրամայ որդւոյ Աքաաբու արքայի Իսրայէլի թագաւորեաց Ոքոզիա որդի Յովրամայ արքայի Յուդայ։
25 Իսրայէլի արքայ Աքաաբի որդի Յորամի թագաւորութեան տասներկուերորդ տարում թագաւորեց Յուդայի երկրի արքայ Յորամի որդի Օքոզիան:
25 Իսրայէլի Աքաաբեան Յովրամ թագաւորին տասնըերկրորդ տարին Յուդայի Յովրամ թագաւորին որդին Ոքոզիան թագաւոր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:258:25 В двенадцатый год Иорама, сына Ахавова, царя Израильского, воцарился Охозия, сын Иорама, царя Иудейского.
8:25 ἐν εν in ἔτει ετος year δωδεκάτῳ δωδεκατος twelfth τῷ ο the Ιωραμ ιωραμ Iōram; Ioram υἱῷ υιος son Αχααβ αχααβ monarch; king Ισραηλ ισραηλ.1 Israel ἐβασίλευσεν βασιλευω reign Οχοζιας οχοζιας son Ιωραμ ιωραμ Iōram; Ioram
8:25 בִּ bi בְּ in שְׁנַת֙ šᵊnˌaṯ שָׁנָה year שְׁתֵּים־ šᵊttêm- שְׁנַיִם two עֶשְׂרֵ֣ה ʕeśrˈē עֶשְׂרֵה -teen שָׁנָ֔ה šānˈā שָׁנָה year לְ lᵊ לְ to יֹורָ֥ם yôrˌām יֹורָם Joram בֶּן־ ben- בֵּן son אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel מָלַ֛ךְ mālˈaḵ מלך be king אֲחַזְיָ֥הוּ ʔᵃḥazyˌāhû אֲחַזְיָהוּ Ahaziah בֶן־ ven- בֵּן son יְהֹורָ֖ם yᵊhôrˌām יְהֹורָם Jehoram מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
8:25. anno duodecimo Ioram filii Ahab regis Israhel regnavit Ahazias filius Ioram regis IudaeIn the twelfth year of Joram, the son of Achab, king of Israel, reigned Ochozias, son of Joram, king of Juda.
25. In the twelfth year of Joram the son of Ahab king of Israel did Ahaziah the son of Jehoram king of Judah begin to reign.
8:25. In the twelfth year of Joram, the son of Ahab, the king of Israel: Ahaziah, the son of Jehoram, the king of Judah, reigned.
8:25. In the twelfth year of Joram the son of Ahab king of Israel did Ahaziah the son of Jehoram king of Judah begin to reign.
In the twelfth year of Joram the son of Ahab king of Israel did Ahaziah the son of Jehoram king of Judah begin to reign:

8:25 В двенадцатый год Иорама, сына Ахавова, царя Израильского, воцарился Охозия, сын Иорама, царя Иудейского.
8:25
ἐν εν in
ἔτει ετος year
δωδεκάτῳ δωδεκατος twelfth
τῷ ο the
Ιωραμ ιωραμ Iōram; Ioram
υἱῷ υιος son
Αχααβ αχααβ monarch; king
Ισραηλ ισραηλ.1 Israel
ἐβασίλευσεν βασιλευω reign
Οχοζιας οχοζιας son
Ιωραμ ιωραμ Iōram; Ioram
8:25
בִּ bi בְּ in
שְׁנַת֙ šᵊnˌaṯ שָׁנָה year
שְׁתֵּים־ šᵊttêm- שְׁנַיִם two
עֶשְׂרֵ֣ה ʕeśrˈē עֶשְׂרֵה -teen
שָׁנָ֔ה šānˈā שָׁנָה year
לְ lᵊ לְ to
יֹורָ֥ם yôrˌām יֹורָם Joram
בֶּן־ ben- בֵּן son
אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מָלַ֛ךְ mālˈaḵ מלך be king
אֲחַזְיָ֥הוּ ʔᵃḥazyˌāhû אֲחַזְיָהוּ Ahaziah
בֶן־ ven- בֵּן son
יְהֹורָ֖ם yᵊhôrˌām יְהֹורָם Jehoram
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
8:25. anno duodecimo Ioram filii Ahab regis Israhel regnavit Ahazias filius Ioram regis Iudae
In the twelfth year of Joram, the son of Achab, king of Israel, reigned Ochozias, son of Joram, king of Juda.
8:25. In the twelfth year of Joram, the son of Ahab, the king of Israel: Ahaziah, the son of Jehoram, the king of Judah, reigned.
8:25. In the twelfth year of Joram the son of Ahab king of Israel did Ahaziah the son of Jehoram king of Judah begin to reign.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-29: Однолетнее царствование 6-го иудейского царя, сына Иорама, Охозии (ср. 2: Пар. XXII:1-9), было столь же нечестиво, как и царствование отца, и под тем же влиянием: матери Охозии, Гофолии, названной здесь (ст. 29) дочерью Амврия (а не Ахава): Амврий был родоначальником династии, причинявшей столько бед не Израилю только, но и Иуде. По примеру деда своего Иосафата (3: Цар. XXII), участвовавшего в роковом для Ахава походе на Рамоф Галаадский, захваченный сирийцами, и Охозия принял участие в подобном же походе Иорама израильского на тот же город. Рамоф был отвоеван израильтянами (IX:2), но Иорам израильский был ранен и лечился в Изрееле, куда и отправился Охозия иудейский навестить родственника (ст. 29; IX:15), но там вместе с Иорамом (IX:24) он нашел смерть от руки Ииуя (IX:27).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Reign of Ahaziah. B. C. 884.

25 In the twelfth year of Joram the son of Ahab king of Israel did Ahaziah the son of Jehoram king of Judah begin to reign. 26 Two and twenty years old was Ahaziah when he began to reign; and he reigned one year in Jerusalem. And his mother's name was Athaliah, the daughter of Omri king of Israel. 27 And he walked in the way of the house of Ahab, and did evil in the sight of the LORD, as did the house of Ahab: for he was the son in law of the house of Ahab. 28 And he went with Joram the son of Ahab to the war against Hazael king of Syria in Ramoth-gilead; and the Syrians wounded Joram. 29 And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick.
As among common persons there are some that we call little men, who make no figure, are little regarded, as less valued, so among kings there are some whom, in comparison with others, we may call little kings. This Ahaziah was one of these; he looks mean in the history, and in God's account vile, because wicked. It is too plain an evidence of the affinity between Jehoshaphat and Ahab that they had the same names in their families at the same time, in which, we may suppose, they designed to compliment one another. Ahab had two sons, Ahaziah and Jehoram, who reigned successively; Jehoshaphat had a son and grandson names Jehoshaphat had a son and grandson names Jehoram and Ahaziah, who, in like manner, reigned successively. Names indeed do not make natures, but it was a bad omen to Jehoshaphat's family to borrow names from Ahab's; or, if he lent the names to that wretched family, he could not communicate with them the devotion of their significations, Ahaziah--Taking hold of the Lord, and Jehoram--The Lord exalted. Ahaziah king of Israel had reigned but two years, Ahaziah king of Judah reigned but one. We are here told that his relation to Ahab's family was the occasion, 1. Of his wickedness (v. 27): He walked in the way of the house of Ahab, that idolatrous bloody house; for his mother was Ahab's daughter (v. 26), so that he sucked in wickedness with his milk. Partus sequitur ventrem--The child may be expected to resemble the mother. When men choose wives for themselves they must remember they are choosing mothers for their children, and are concerned to choose accordingly. 2. Of his fall. Joram, his mother's brother, courted him to join with him for the recovery of Ramoth-Gilead, an attempt fatal to Ahab; so it was to Joram his son, for in that expedition he was wounded (v. 28), and returned to Jezreel to be cured, leaving his army there in possession of the place. Ahaziah likewise returned, but went to Jezreel to see how Jehoram did, v. 29. Providence so ordered it, that he who had been debauched by the house of Ahab might be cut off with them, when the measure of their iniquity was full, as we shall find in the next chapter. Those who partake with sinners in their sins must expect to partake with them in their plagues.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:25: am 3119-3120, bc 885-884, Kg2 8:16, Kg2 8:17, Kg2 9:29; Ch2 21:20
Carl Friedrich Keil and Franz Delitzsch

Reign of Ahaziah of Judah (cf. 2Chron 22:1-6). - Ahaziah, the youngest son of Joram, ascended the throne in the twenty-second year of his age. The statement in 2Chron 22:2, that he was forty-two years old when he became king, rests upon a copyist's error, namely, a confusion of כ twenty with מ forty. Now, since his father became king at the age of thirty-two, and reigned eight years, Ahaziah must have been born in the nineteenth year of his age. Consequently it may appear strange that Ahaziah had brothers still older than himself (2Chron 21:17); but as early marriages are common in the East, and the royal princes had generally concubines along with their wife of the first rank, as is expressly stated of Joram in 2Chron 21:17, he might have had some sons in his nineteenth year. His mother was called Athaliah, and was a daughter of the idolatrous Jezebel. In 4Kings 8:26 and 2Chron 22:2 she is called the daughter, i.e., grand-daughter, of Omri; for, according to 4Kings 8:18, she was a daughter of Ahab. Omri, the grand-father, is mentioned in 4Kings 8:26 as the founder of the dynasty which brought so much trouble upon Israel and Judah through its idolatry.
John Gill
In the twelfth year of Joram the son of Ahab, king of Israel did Ahaziah the son of Jehoram king of Judah begin to reign. He is called Jehoahaz, and said to be the youngest son of Jehoram, 2Chron 21:17.
8:268:26: Քսա՛ն եւ երկուց ամա՛ց էր Ոքոզիա ՚ի թագաւորել իւրում, եւ տարի մի թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Գոդողիա դուստր Ամրեայ արքայի Իսրայէլի[3855]։ [3855] Ոմանք. Գոթողիա դուստր։
26 Երբ Օքոզիան թագաւոր դարձաւ, քսաներկու տարեկան էր: Նա մէկ տարի թագաւորեց Երուսաղէմում: Նրա մայրը Իսրայէլի Ամրի արքայի դուստր Գոթողիան էր:
26 Ոքոզիա քսանըերկու տարեկան էր երբ թագաւոր եղաւ։ Երուսաղէմի մէջ մէկ տարի թագաւորութիւն ըրաւ։ Անոր մօրը անունը Գոթողիա էր, որ Իսրայէլի Ամրի թագաւորին աղջիկն էր։
Քսան եւ երկուց ամաց էր Ոքոզիա ի թագաւորել իւրում, եւ տարի մի թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Գոթողիա դուստր Ամրեայ արքայի Իսրայելի:

8:26: Քսա՛ն եւ երկուց ամա՛ց էր Ոքոզիա ՚ի թագաւորել իւրում, եւ տարի մի թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Գոդողիա դուստր Ամրեայ արքայի Իսրայէլի[3855]։
[3855] Ոմանք. Գոթողիա դուստր։
26 Երբ Օքոզիան թագաւոր դարձաւ, քսաներկու տարեկան էր: Նա մէկ տարի թագաւորեց Երուսաղէմում: Նրա մայրը Իսրայէլի Ամրի արքայի դուստր Գոթողիան էր:
26 Ոքոզիա քսանըերկու տարեկան էր երբ թագաւոր եղաւ։ Երուսաղէմի մէջ մէկ տարի թագաւորութիւն ըրաւ։ Անոր մօրը անունը Գոթողիա էր, որ Իսրայէլի Ամրի թագաւորին աղջիկն էր։
zohrab-1805▾ eastern-1994▾ western am▾
8:268:26 Двадцати двух лет был Охозия, когда воцарился, и один год царствовал в Иерусалиме. Имя же матери его Гофолия, дочь Амврия, царя Израильского.
8:26 υἱὸς υιος son εἴκοσι εικοσι twenty καὶ και and; even δύο δυο two ἐτῶν ετος year Οχοζιας οχοζιας in τῷ ο the βασιλεύειν βασιλευω reign αὐτὸν αυτος he; him καὶ και and; even ἐνιαυτὸν ενιαυτος cycle; period ἕνα εις.1 one; unit ἐβασίλευσεν βασιλευω reign ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ὄνομα ονομα name; notable τῆς ο the μητρὸς μητηρ mother αὐτοῦ αυτος he; him Γοθολια γοθολια daughter Αμβρι αμβρι monarch; king Ισραηλ ισραηλ.1 Israel
8:26 בֶּן־ ben- בֵּן son עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty וּ û וְ and שְׁתַּ֤יִם šᵊttˈayim שְׁנַיִם two שָׁנָה֙ šānˌā שָׁנָה year אֲחַזְיָ֣הוּ ʔᵃḥazyˈāhû אֲחַזְיָהוּ Ahaziah בְ vᵊ בְּ in מָלְכֹ֔ו mālᵊḵˈô מלך be king וְ wᵊ וְ and שָׁנָ֣ה šānˈā שָׁנָה year אַחַ֔ת ʔaḥˈaṯ אֶחָד one מָלַ֖ךְ mālˌaḵ מלך be king בִּ bi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and שֵׁ֤ם šˈēm שֵׁם name אִמֹּו֙ ʔimmˌô אֵם mother עֲתַלְיָ֔הוּ ʕᵃṯalyˈāhû עֲתַלְיָהוּ Athaliah בַּת־ baṯ- בַּת daughter עָמְרִ֖י ʕomrˌî עָמְרִי Omri מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
8:26. viginti duorum annorum erat Ahazias cum regnare coepisset et uno anno regnavit in Hierusalem nomen matris eius Athalia filia Amri regis IsrahelOchozias was two and twenty years old when he began to reign, and he reigned one year in Jerusalem: the name of his mother was Athalia the daughter of Amri king of Israel.
26. Two and twenty years old was Ahaziah when he began to reign; and he reigned one year in Jerusalem. And his mother’s name was Athaliah the daughter of Omri king of Israel.
8:26. Ahaziah was twenty-two years old when he had begun to reign, and he reigned for one year in Jerusalem. The name of his mother was Athaliah, the daughter of Omri, the king of Israel.
8:26. Two and twenty years old [was] Ahaziah when he began to reign; and he reigned one year in Jerusalem. And his mother’s name [was] Athaliah, the daughter of Omri king of Israel.
Two and twenty years old [was] Ahaziah when he began to reign; and he reigned one year in Jerusalem. And his mother' s name [was] Athaliah, the daughter of Omri king of Israel:

8:26 Двадцати двух лет был Охозия, когда воцарился, и один год царствовал в Иерусалиме. Имя же матери его Гофолия, дочь Амврия, царя Израильского.
8:26
υἱὸς υιος son
εἴκοσι εικοσι twenty
καὶ και and; even
δύο δυο two
ἐτῶν ετος year
Οχοζιας οχοζιας in
τῷ ο the
βασιλεύειν βασιλευω reign
αὐτὸν αυτος he; him
καὶ και and; even
ἐνιαυτὸν ενιαυτος cycle; period
ἕνα εις.1 one; unit
ἐβασίλευσεν βασιλευω reign
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ὄνομα ονομα name; notable
τῆς ο the
μητρὸς μητηρ mother
αὐτοῦ αυτος he; him
Γοθολια γοθολια daughter
Αμβρι αμβρι monarch; king
Ισραηλ ισραηλ.1 Israel
8:26
בֶּן־ ben- בֵּן son
עֶשְׂרִ֨ים ʕeśrˌîm עֶשְׂרִים twenty
וּ û וְ and
שְׁתַּ֤יִם šᵊttˈayim שְׁנַיִם two
שָׁנָה֙ šānˌā שָׁנָה year
אֲחַזְיָ֣הוּ ʔᵃḥazyˈāhû אֲחַזְיָהוּ Ahaziah
בְ vᵊ בְּ in
מָלְכֹ֔ו mālᵊḵˈô מלך be king
וְ wᵊ וְ and
שָׁנָ֣ה šānˈā שָׁנָה year
אַחַ֔ת ʔaḥˈaṯ אֶחָד one
מָלַ֖ךְ mālˌaḵ מלך be king
בִּ bi בְּ in
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
שֵׁ֤ם šˈēm שֵׁם name
אִמֹּו֙ ʔimmˌô אֵם mother
עֲתַלְיָ֔הוּ ʕᵃṯalyˈāhû עֲתַלְיָהוּ Athaliah
בַּת־ baṯ- בַּת daughter
עָמְרִ֖י ʕomrˌî עָמְרִי Omri
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
8:26. viginti duorum annorum erat Ahazias cum regnare coepisset et uno anno regnavit in Hierusalem nomen matris eius Athalia filia Amri regis Israhel
Ochozias was two and twenty years old when he began to reign, and he reigned one year in Jerusalem: the name of his mother was Athalia the daughter of Amri king of Israel.
8:26. Ahaziah was twenty-two years old when he had begun to reign, and he reigned for one year in Jerusalem. The name of his mother was Athaliah, the daughter of Omri, the king of Israel.
8:26. Two and twenty years old [was] Ahaziah when he began to reign; and he reigned one year in Jerusalem. And his mother’s name [was] Athaliah, the daughter of Omri king of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:26: Two and twenty years old was Ahaziah when he began to reign - In Ch2 22:2, it is said, forty and two years old was Ahaziah when he began to reign; this is a heavy difficulty, to remove which several expedients have been used. It is most evident that, if we follow the reading in Chronicles, it makes the son two years older than his own father! for his father began to reign when he was thirty-two years old, and reigned eight years, and so died, being forty years old; see Kg2 8:17. Dr. Lightfoot says, "The original meaneth thus: Ahaziah was the son of two and forty years; namely, of the house of Omri, of whose seed he was by the mother's side; and he walked in the ways of that house, and came to ruin at the same time with it. This the text directs us to look after, when it calleth his mother the daughter of Omri, who was indeed the daughter of Ahab. Now, these forty-two years are easily reckoned by any that will count back in the Chronicle to the second of Omri. Such another reckoning there is about Jechoniah, or Jehoiachin, Kg2 24:8 : Jehoiachin was eighteen years old when he began to reign. But, Ch2 36:9, Jehoiachin was the son of the eight years; that is, the beginning of his reign fell in the eighth year of Nebuchadnezzar, and of Judah's first captivity." - Works, vol. i., p. 87.
After all, here is a most manifest contradiction, that cannot be removed but by having recourse to violent modes of solution. I am satisfied the reading in Ch2 22:2 (note), is a mistake; and that we should read there, as here, twenty-two instead of forty-two years; see the note there. And may we not say with Calmet, Which is most dangerous, to acknowledge that transcribers have made some mistakes in copying the sacred books, or to acknowledge that there are contradictions in them, and then to have recourse to solutions that can yield no satisfaction to any unprejudiced mind? I add, that no mode of solution yet found out has succeeded in removing the difficulty; and of all the MSS. which have been collated, and they amount to several hundred, not one confirms the reading of twenty-two years. And to it all the ancient versions are equally unfriendly.
4 Kings (2 Kings) 8:28
Albert Barnes: Notes on the Bible - 1834
8:26: Such names as Athaliah, Jehoram, and Ahaziah, indicate that the Baal-worshipping kings of Israel did not openly renounce the service of Yahweh. Athaliah is "the time for Yahweh;" Ahaziah "the possession of Yahweh;" Jehoram, or Joram, "exalted by Yahweh."
The daughter of Omri - "Son" and "daughter" were used by the Jews of any descendants (compare Mat 1:1). The whole race were "the children of Israel." Athaliah was the grand-daughter of Omri (see the margin). Her being called "the daughter of Omri" implies that an idea of special greatness was regarded as attaching to him, so that his name pRev_ailed over that of Ahab. Indications of this ideal greatness are found in the Assyrian inscriptions, where the early name for Samaria is Beth-Omri, and where even Jehu has the title of "the son of Omri."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:26: Two and twenty: In the parallel passage of Chronicles, it is said, "forty and two years old was Ahaziah when he began to reign;" but this is evidently a mistake, as it makes the son two years older than his own father! For his father began to reign when he was thirty-two years old, and reigned eight years, and so died, being forty years old. See note on Kg2 8:17, and see note on Ch2 22:2.
one year: Kg2 9:21-27; Ch2 22:5-8
Athaliah: Kg2 11:1, Kg2 11:13-16
daughter: or, grand-daughter, Kg2 8:18
Geneva 1599
(o) Two and twenty years old [was] Ahaziah when he began to reign; and he reigned one year in Jerusalem. And his mother's name [was] Athaliah, the daughter of Omri king of Israel.
(o) Which is to be understood, that he was made king when his father reigned, but after his father's death he was confirmed king when he was forty-two years old, as in (2Chron 22:2).
John Gill
Two and twenty years old was Ahaziah when he began to reign,.... In 2Chron 22:2 he is said to be forty two years of age; for the solution of that difficulty See Gill on 2Chron 22:2,
and he reigned one year in Jerusalem; which was the whole of his reign:
and his mother's name was Athaliah the daughter of Omri king of Israel; that is, his granddaughter; for she was the daughter of Ahab the son of Omri, 4Kings 8:18, it was usual for grandchildren to be called children, sons and daughters, and perhaps she might be educated in the family of Omri.
8:278:27: Եւ գնաց զճանապարհ տանն Աքաաբու. եւ արար չար առաջի Տեառն որպէս եւ տունն Աքաաբու. քանզի փեսա՛յ էր տանն Աքաաբու։
27 Նա ընթացաւ Աքաաբի տոհմի ճանապարհով, չարիք գործեց Տիրոջ առջեւ, ինչպէս Աքաաբի տունն էր արել, որովհետեւ նա Աքաաբի տան փեսան էր:
27 Անիկա Աքաաբին տանը ճամբուն մէջ քալեց ու Աքաաբին տանը պէս Տէրոջը առջեւ չարութիւն ըրաւ, քանզի Աքաաբին տանը փեսան էր։
Եւ գնաց զճանապարհ տանն Աքաաբու, եւ արար չար առաջի Տեառն որպէս եւ տունն Աքաաբու. քանզի փեսայ էր տանն Աքաաբու:

8:27: Եւ գնաց զճանապարհ տանն Աքաաբու. եւ արար չար առաջի Տեառն որպէս եւ տունն Աքաաբու. քանզի փեսա՛յ էր տանն Աքաաբու։
27 Նա ընթացաւ Աքաաբի տոհմի ճանապարհով, չարիք գործեց Տիրոջ առջեւ, ինչպէս Աքաաբի տունն էր արել, որովհետեւ նա Աքաաբի տան փեսան էր:
27 Անիկա Աքաաբին տանը ճամբուն մէջ քալեց ու Աքաաբին տանը պէս Տէրոջը առջեւ չարութիւն ըրաւ, քանզի Աքաաբին տանը փեսան էր։
zohrab-1805▾ eastern-1994▾ western am▾
8:278:27 И ходил путем дома Ахавова, и делал неугодное в очах Господних, подобно дому Ахавову, потому что он был в родстве с домом Ахавовым.
8:27 καὶ και and; even ἐπορεύθη πορευομαι travel; go ἐν εν in ὁδῷ οδος way; journey οἴκου οικος home; household Αχααβ αχααβ and; even ἐποίησεν ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καθὼς καθως just as / like ὁ ο the οἶκος οικος home; household Αχααβ αχααβ Achaab; Akhaav
8:27 וַ wa וְ and יֵּ֗לֶךְ yyˈēleḵ הלך walk בְּ bᵊ בְּ in דֶ֨רֶךְ֙ ḏˈereḵ דֶּרֶךְ way בֵּ֣ית bˈêṯ בַּיִת house אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab וַ wa וְ and יַּ֧עַשׂ yyˈaʕaś עשׂה make הָ hā הַ the רַ֛ע rˈaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH כְּ kᵊ כְּ as בֵ֣ית vˈêṯ בַּיִת house אַחְאָ֑ב ʔaḥʔˈāv אַחְאָב Ahab כִּ֛י kˈî כִּי that חֲתַ֥ן ḥᵃṯˌan חָתָן son-in-law בֵּית־ bêṯ- בַּיִת house אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab הֽוּא׃ hˈû הוּא he
8:27. et ambulavit in viis domus Ahab et fecit quod malum est coram Domino sicut domus Ahab gener enim domus Ahab fuitAnd he walked in the ways of the house of Achab: and he did evil before the Lord, as did the house of Achab: for he was the son in law of the house of Achab.
27. And he walked in the way of the house of Ahab, and did that which was evil in the sight of the LORD, as did the house of Ahab: for he was the son in law of the house of Ahab.
8:27. And he walked in the ways of the house of Ahab. And he did what is evil before the Lord, just as the house of Ahab did. For he was the son-in-law of the house of Ahab.
8:27. And he walked in the way of the house of Ahab, and did evil in the sight of the LORD, as [did] the house of Ahab: for he [was] the son in law of the house of Ahab.
And he walked in the way of the house of Ahab, and did evil in the sight of the LORD, as [did] the house of Ahab: for he [was] the son in law of the house of Ahab:

8:27 И ходил путем дома Ахавова, и делал неугодное в очах Господних, подобно дому Ахавову, потому что он был в родстве с домом Ахавовым.
8:27
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ἐν εν in
ὁδῷ οδος way; journey
οἴκου οικος home; household
Αχααβ αχααβ and; even
ἐποίησεν ποιεω do; make
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
καθὼς καθως just as / like
ο the
οἶκος οικος home; household
Αχααβ αχααβ Achaab; Akhaav
8:27
וַ wa וְ and
יֵּ֗לֶךְ yyˈēleḵ הלך walk
בְּ bᵊ בְּ in
דֶ֨רֶךְ֙ ḏˈereḵ דֶּרֶךְ way
בֵּ֣ית bˈêṯ בַּיִת house
אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab
וַ wa וְ and
יַּ֧עַשׂ yyˈaʕaś עשׂה make
הָ הַ the
רַ֛ע rˈaʕ רַע evil
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
כְּ kᵊ כְּ as
בֵ֣ית vˈêṯ בַּיִת house
אַחְאָ֑ב ʔaḥʔˈāv אַחְאָב Ahab
כִּ֛י kˈî כִּי that
חֲתַ֥ן ḥᵃṯˌan חָתָן son-in-law
בֵּית־ bêṯ- בַּיִת house
אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab
הֽוּא׃ hˈû הוּא he
8:27. et ambulavit in viis domus Ahab et fecit quod malum est coram Domino sicut domus Ahab gener enim domus Ahab fuit
And he walked in the ways of the house of Achab: and he did evil before the Lord, as did the house of Achab: for he was the son in law of the house of Achab.
8:27. And he walked in the ways of the house of Ahab. And he did what is evil before the Lord, just as the house of Ahab did. For he was the son-in-law of the house of Ahab.
8:27. And he walked in the way of the house of Ahab, and did evil in the sight of the LORD, as [did] the house of Ahab: for he [was] the son in law of the house of Ahab.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:27: he walked: Kg2 8:18
the son in law: Kg2 8:18; Ch2 22:3, Ch2 22:4; Ecc 7:26; Co2 6:14-17
Carl Friedrich Keil and Franz Delitzsch

Ahaziah, like his father, reigned in the spirit of Ahab, because he allowed his mother to act as his adviser (2Chron 22:3-4).
John Gill
And he walked in the way of the house of Ahab, and did evil in the sight of the Lord, as did the house of Ahab,.... Worshipping the calves, and Baal also:
for he was the son in law of the house of Ahab; he was the son of Jehoram, who was son-in-law to Ahab, having married his daughter, which accounts for his being guilty of the same idolatrous practices.
8:288:28: Եւ գնաց ընդ Յովրամայ որդւոյ Աքաաբու՝ ՚ի պատերազմ ՚ի վերայ Ազայելի արքայի Ասորւոց յՌամաթ Գաղաադ, եւ հարին Ասորիքն զՅովրամ[3856]։ [3856] Ոմանք. ՅՌամովթ Գաղա՛՛։
28 Նա Աքաաբի որդի Յորամի հետ գնաց Գաղաադի Ռամաթ քաղաքը՝ ասորիների արքայ Ազայէլի դէմ պատերազմելու, սակայն ասորիները խոցեցին Յորամին:
28 Անիկա Աքաաբեան Յովրամին հետ Ասորիներու Ազայէլ թագաւորին վրայ Ռամովթ–Գաղաադ գնաց պատերազմելու համար։ Ասորիները Յովրամը վիրաւորեցին։
Եւ գնաց ընդ Յովրամայ որդւոյ Աքաաբու ի պատերազմ ի վերայ Ազայելի արքայի Ասորւոց յՌամովթ Գաղաադ, եւ հարին Ասորիքն զՅովրամ:

8:28: Եւ գնաց ընդ Յովրամայ որդւոյ Աքաաբու՝ ՚ի պատերազմ ՚ի վերայ Ազայելի արքայի Ասորւոց յՌամաթ Գաղաադ, եւ հարին Ասորիքն զՅովրամ[3856]։
[3856] Ոմանք. ՅՌամովթ Գաղա՛՛։
28 Նա Աքաաբի որդի Յորամի հետ գնաց Գաղաադի Ռամաթ քաղաքը՝ ասորիների արքայ Ազայէլի դէմ պատերազմելու, սակայն ասորիները խոցեցին Յորամին:
28 Անիկա Աքաաբեան Յովրամին հետ Ասորիներու Ազայէլ թագաւորին վրայ Ռամովթ–Գաղաադ գնաց պատերազմելու համար։ Ասորիները Յովրամը վիրաւորեցին։
zohrab-1805▾ eastern-1994▾ western am▾
8:288:28 И пошел он с Иорамом, сыном Ахавовым, на войну с Азаилом, царем Сирийским, в Рамоф Галаадский, и ранили Сирияне Иорама.
8:28 καὶ και and; even ἐπορεύθη πορευομαι travel; go μετὰ μετα with; amid Ιωραμ ιωραμ Iōram; Ioram υἱοῦ υιος son Αχααβ αχααβ into; for πόλεμον πολεμος battle μετὰ μετα with; amid Αζαηλ αζαηλ monarch; king ἀλλοφύλων αλλοφυλος foreigner ἐν εν in Ρεμμωθ ρεμμωθ and; even ἐπάταξαν πατασσω pat; impact οἱ ο the Σύροι συρος Syros; Siros τὸν ο the Ιωραμ ιωραμ Iōram; Ioram
8:28 וַ wa וְ and יֵּ֜לֶךְ yyˈēleḵ הלך walk אֶת־ ʔeṯ- אֵת together with יֹורָ֣ם yôrˈām יֹורָם Joram בֶּן־ ben- בֵּן son אַחְאָ֗ב ʔaḥʔˈāv אַחְאָב Ahab לַ la לְ to † הַ the מִּלְחָמָ֛ה mmilḥāmˈā מִלְחָמָה war עִם־ ʕim- עִם with חֲזָהאֵ֥ל ḥᵃzāhʔˌēl חֲזָאֵל Hazael מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אֲרָ֖ם ʔᵃrˌām אֲרָם Aram בְּ bᵊ בְּ in רָמֹ֣ת rāmˈōṯ רָמֹת Ramoth גִּלְעָ֑ד gilʕˈāḏ גִּלְעָד Gilead וַ wa וְ and יַּכּ֥וּ yyakkˌû נכה strike אֲרַמִּ֖ים ʔᵃrammˌîm אֲרַמִּי Aramean אֶת־ ʔeṯ- אֵת [object marker] יֹורָֽם׃ yôrˈām יֹורָם Joram
8:28. abiit quoque cum Ioram filio Ahab ad proeliandum contra Azahel regem Syriae in Ramoth Galaad et vulneraverunt Syri IoramHe went also with Joram, son of Achab, to fight against Hazael, king of Syria, in Ramoth Galaad, and the Syrians wounded Joram:
28. And he went with Joram the son of Ahab to war against Hazael king of Syria at Ramoth-gilead: and the Syrians wounded Joram.
8:28. Also, he went with Joram, the son of Ahab, in order to fight against Hazael, the king of Syria, at Ramoth Gilead. And the Syrians had wounded Joram.
8:28. And he went with Joram the son of Ahab to the war against Hazael king of Syria in Ramothgilead; and the Syrians wounded Joram.
And he went with Joram the son of Ahab to the war against Hazael king of Syria in Ramoth- gilead; and the Syrians wounded Joram:

8:28 И пошел он с Иорамом, сыном Ахавовым, на войну с Азаилом, царем Сирийским, в Рамоф Галаадский, и ранили Сирияне Иорама.
8:28
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
μετὰ μετα with; amid
Ιωραμ ιωραμ Iōram; Ioram
υἱοῦ υιος son
Αχααβ αχααβ into; for
πόλεμον πολεμος battle
μετὰ μετα with; amid
Αζαηλ αζαηλ monarch; king
ἀλλοφύλων αλλοφυλος foreigner
ἐν εν in
Ρεμμωθ ρεμμωθ and; even
ἐπάταξαν πατασσω pat; impact
οἱ ο the
Σύροι συρος Syros; Siros
τὸν ο the
Ιωραμ ιωραμ Iōram; Ioram
8:28
וַ wa וְ and
יֵּ֜לֶךְ yyˈēleḵ הלך walk
אֶת־ ʔeṯ- אֵת together with
יֹורָ֣ם yôrˈām יֹורָם Joram
בֶּן־ ben- בֵּן son
אַחְאָ֗ב ʔaḥʔˈāv אַחְאָב Ahab
לַ la לְ to
הַ the
מִּלְחָמָ֛ה mmilḥāmˈā מִלְחָמָה war
עִם־ ʕim- עִם with
חֲזָהאֵ֥ל ḥᵃzāhʔˌēl חֲזָאֵל Hazael
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אֲרָ֖ם ʔᵃrˌām אֲרָם Aram
בְּ bᵊ בְּ in
רָמֹ֣ת rāmˈōṯ רָמֹת Ramoth
גִּלְעָ֑ד gilʕˈāḏ גִּלְעָד Gilead
וַ wa וְ and
יַּכּ֥וּ yyakkˌû נכה strike
אֲרַמִּ֖ים ʔᵃrammˌîm אֲרַמִּי Aramean
אֶת־ ʔeṯ- אֵת [object marker]
יֹורָֽם׃ yôrˈām יֹורָם Joram
8:28. abiit quoque cum Ioram filio Ahab ad proeliandum contra Azahel regem Syriae in Ramoth Galaad et vulneraverunt Syri Ioram
He went also with Joram, son of Achab, to fight against Hazael, king of Syria, in Ramoth Galaad, and the Syrians wounded Joram:
8:28. Also, he went with Joram, the son of Ahab, in order to fight against Hazael, the king of Syria, at Ramoth Gilead. And the Syrians had wounded Joram.
8:28. And he went with Joram the son of Ahab to the war against Hazael king of Syria in Ramothgilead; and the Syrians wounded Joram.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:28: The Syrians wounded Joram - Ahaziah went with Joram to endeavor to wrest Ramoth-gilead out of the hands of the Syrians, which belonged to Israel and Judah. Ahab had endeavored to do this before, and was slain there; see Kg1 22:3 (note), etc., and the notes there.
4 Kings (2 Kings) 8:29
Albert Barnes: Notes on the Bible - 1834
8:28: This war of the two kings against Hazael seems to have had for its object the recovery of Ramoth-gilead, which Ahab and Jehoshaphat had vainly attempted fourteen years earlier 1 Kings 22:3-36. Joram probably thought that the accession of a new and usurping monarch presented a favorable opportunity for a renewal of the war. It may also have happened that Hazael was engaged at the time upon his northern frontier with repelling one of those Assyrian attacks which seem by the inscriptions to have fallen upon him in quick succession during his earlier years. At any rate, the war appears to have been successful. Ramoth-gilead was recovered Kg2 9:14, and remained probably thenceforth in the hands of the Israelites.
The Syrians wounded Joram - According to Josephus, Joram was struck by an arrow in the course of the siege, but remained until the place was taken. He then withdrew to Jezreel Kg1 18:45; Kg1 21:1, leaving his army under Jehu within the walls of the town.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:28: am 3120, bc 884
he went: Kg2 3:7, Kg2 9:15; Kg1 22:4; Ch2 18:2, Ch2 18:3, Ch2 18:31, Ch2 19:2, Ch2 22:5
Hazael: Kg2 8:12, Kg2 8:13; Kg1 19:17
Ramothgilead: Jos 21:38; Kg1 4:13, Kg1 22:3
Carl Friedrich Keil and Franz Delitzsch

Ahaziah went with Joram of Israel, his mother's brother, to the war with the Syrians at Ramoth. The contest for this city, which had already cost Ahab his life (1 Kings), was to furnish the occasion, according to the overruling providence of God, for the extermination of the whole of Omri's family. Being wounded in the battle with the Syrians, Joram king of Israel returned to Jezreel to be healed of his wounds. His nephew Ahaziah visited him there, and there he met with his death at the same time as Joram at the hands of Jehu, who had conspired against Joram (see 4Kings 9:14. and 2Chron 22:7-9). Whether the war with Hazael at Ramoth was for the recapture of this city, which had been taken by the Syrians, or simply for holding it against the Syrians, it is impossible to determine. All that we can gather from 4Kings 9:14 is, that at that time Ramoth was in the possession of the Israelites, whether it had come into their possession again after the disgraceful rout of the Syrians before Samaria (2 Kings 7), or whether, perhaps, it was not recovered till this war. For ארמּים without the article see Ewald, 277, c.
4Kings 8:29
בּרמה = בּלעד בּרמת, 4Kings 8:28; see at 3Kings 22:4.
Geneva 1599
And he went with Joram the son of Ahab to the war against Hazael king of Syria in (p) Ramothgilead; and the Syrians wounded Joram.
(p) Which was a city in the tribe of Gad beyond Jordan.
John Gill
And he went with Joram the son of Ahab,.... His mother's brother, and so his uncle:
to the war against Hazael king of Syria in Ramothgilead; which he went to recover out of the hands of the king of Syria, as his father Ahab had attempted in his time; in which he was assisted by Jehoshaphat, as now Joram was by a grandson of his:
and the Syrians wounded Joram; as they did his father Ahab at the same place, though his wound was not mortal, as his father's was.
8:298:29: Եւ դարձաւ արքայ Յովրամ բժշկե՛լ ՚ի Յեզրայէլ՝ ՚ի վիրացն զոր խոցեցին զնա Ասորիքն յՌամաթ՝ ՚ի պատերազմել նորա ընդ Ազայելի արքայի Ասորւոց։ Եւ Ոքոզիա որդի Յովրամայ արքայ Յուդայ՝ է՛ջ տեսանել զՅովրամ որդի Աքաաբու Յեզրայէլ, զի հիւանդանայր նա[3857]։[3857] Ոմանք. ՅՌամովթ Գաղա՛՛։ Այլք. Որդի Յովրամայ արքայ Յուդայ՝ էջ տե՛՛։
29 Յորամ արքան վերադարձաւ, որպէսզի Յեզրայէլում բուժուի այն վէրքերից, որ ասորիները հասցրել էին Ռամաթում ասորիների արքայ Ազայէլի դէմ պատերազմելու ժամանակ: Յուդայի երկրի արքայ Յորամի որդի Օքոզիան եկաւ Յեզրայէլ Աքաաբի որդի Յորամի տեսութեան, որովհետեւ սա հիւանդացել էր:
29 Եւ Յովրամ թագաւորը դարձաւ, որպէս զի Յեզրայէլի մէջ բժշկուի այն վէրքերէն, որոնք Ասորիները անոր տուեր էին Ռամովթի մէջ՝ Ասորիներու Ազայէլ թագաւորին հետ պատերազմ ըրած ատենը։ Յուդայի թագաւորը Յովրամին որդին Ոքոզիան Յեզրայէլ իջաւ, Աքաաբին որդին Յովրամը տեսնելու համար. քանզի անիկա հիւանդ էր։
Եւ դարձաւ արքայ Յովրամ բժշկել ի Յեզրայէլ ի վիրացն զոր խոցեցին զնա Ասորիքն յՌամովթ` ի պատերազմել նորա ընդ Ազայելի արքայի Ասորւոց: Եւ Ոքոզիա որդի Յովրամայ արքայ Յուդայ` էջ տեսանել զՅովրամ որդի Աքաաբու Յեզրայէլ, զի հիւանդանայր նա:

8:29: Եւ դարձաւ արքայ Յովրամ բժշկե՛լ ՚ի Յեզրայէլ՝ ՚ի վիրացն զոր խոցեցին զնա Ասորիքն յՌամաթ՝ ՚ի պատերազմել նորա ընդ Ազայելի արքայի Ասորւոց։ Եւ Ոքոզիա որդի Յովրամայ արքայ Յուդայ՝ է՛ջ տեսանել զՅովրամ որդի Աքաաբու Յեզրայէլ, զի հիւանդանայր նա[3857]։
[3857] Ոմանք. ՅՌամովթ Գաղա՛՛։ Այլք. Որդի Յովրամայ արքայ Յուդայ՝ էջ տե՛՛։
29 Յորամ արքան վերադարձաւ, որպէսզի Յեզրայէլում բուժուի այն վէրքերից, որ ասորիները հասցրել էին Ռամաթում ասորիների արքայ Ազայէլի դէմ պատերազմելու ժամանակ: Յուդայի երկրի արքայ Յորամի որդի Օքոզիան եկաւ Յեզրայէլ Աքաաբի որդի Յորամի տեսութեան, որովհետեւ սա հիւանդացել էր:
29 Եւ Յովրամ թագաւորը դարձաւ, որպէս զի Յեզրայէլի մէջ բժշկուի այն վէրքերէն, որոնք Ասորիները անոր տուեր էին Ռամովթի մէջ՝ Ասորիներու Ազայէլ թագաւորին հետ պատերազմ ըրած ատենը։ Յուդայի թագաւորը Յովրամին որդին Ոքոզիան Յեզրայէլ իջաւ, Աքաաբին որդին Յովրամը տեսնելու համար. քանզի անիկա հիւանդ էր։
zohrab-1805▾ eastern-1994▾ western am▾
8:298:29 И возвратился Иорам царь, чтобы лечиться в Изрееле от ран, которые причинили ему Сирияне в Рамофе, когда он воевал с Азаилом, царем Сирийским. И Охозия, сын Иорама, царь Иудейский, пришел посетить Иорама, сына Ахавова, в Изреель, так как он был болен.
8:29 καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return ὁ ο the βασιλεὺς βασιλευς monarch; king Ιωραμ ιωραμ Iōram; Ioram τοῦ ο the ἰατρευθῆναι ιατρευω in Ιεζραελ ιεζραελ from; away τῶν ο the πληγῶν πληγη plague; stroke ὧν ος who; what ἐπάταξαν πατασσω pat; impact αὐτὸν αυτος he; him ἐν εν in Ρεμμωθ ρεμμωθ in τῷ ο the πολεμεῖν πολεμεω battle αὐτὸν αυτος he; him μετὰ μετα with; amid Αζαηλ αζαηλ monarch; king Συρίας συρια Syria; Siria καὶ και and; even Οχοζιας οχοζιας son Ιωραμ ιωραμ Iōram; Ioram κατέβη καταβαινω step down; descend τοῦ ο the ἰδεῖν οραω view; see τὸν ο the Ιωραμ ιωραμ Iōram; Ioram υἱὸν υιος son Αχααβ αχααβ in Ιεζραελ ιεζραελ since; that ἠρρώστει αρρωστεω he; him
8:29 וַ wa וְ and יָּשָׁב֩ yyāšˌāv שׁוב return יֹורָ֨ם yôrˌām יֹורָם Joram הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king לְ lᵊ לְ to הִתְרַפֵּ֣א hiṯrappˈē רפא heal בְ vᵊ בְּ in יִזְרְעֶ֗אל yizrᵊʕˈel יִזְרְעֶאל [town] מִן־ min- מִן from הַ ha הַ the מַּכִּים֙ mmakkîm מַכָּה blow אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יַכֻּ֤הוּ yakkˈuhû נכה strike אֲרַמִּים֙ ʔᵃrammîm אֲרַמִּי Aramean בָּֽ bˈā בְּ in † הַ the רָמָ֔ה rāmˈā רָמָה Ramah בְּ bᵊ בְּ in הִלָּ֣חֲמֹ֔ו hillˈāḥᵃmˈô לחם fight אֶת־ ʔeṯ- אֵת together with חֲזָהאֵ֖ל ḥᵃzāhʔˌēl חֲזָאֵל Hazael מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אֲרָ֑ם ʔᵃrˈām אֲרָם Aram וַ wa וְ and אֲחַזְיָ֨הוּ ʔᵃḥazyˌāhû אֲחַזְיָהוּ Ahaziah בֶן־ ven- בֵּן son יְהֹורָ֜ם yᵊhôrˈām יְהֹורָם Jehoram מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah יָרַ֡ד yārˈaḏ ירד descend לִ li לְ to רְאֹ֞ות rᵊʔˈôṯ ראה see אֶת־ ʔeṯ- אֵת [object marker] יֹורָ֧ם yôrˈām יֹורָם Joram בֶּן־ ben- בֵּן son אַחְאָ֛ב ʔaḥʔˈāv אַחְאָב Ahab בְּ bᵊ בְּ in יִזְרְעֶ֖אל yizrᵊʕˌel יִזְרְעֶאל [town] כִּֽי־ kˈî- כִּי that חֹלֶ֥ה ḥōlˌeh חלה become weak הֽוּא׃ פ hˈû . f הוּא he
8:29. qui reversus est ut curaretur in Hiezrahel quia vulneraverant eum Syri in Rama proeliantem contra Azahel regem Syriae porro Ahazias filius Ioram rex Iuda descendit invisere Ioram filium Ahab in Hiezrahel quia aegrotabatAnd he went back to be healed, in Jezrahel: because the Syrians had wounded him in Ramoth, when he fought against Hazael, king of Syria And Ochozias, the son of Joram, king of Juda, went down to visit Joram, the son of Achab, in Jezrahel, because he was sick there.
29. And king Joram returned to be healed in Jezreel of the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick.
8:29. And he turned back, so that he might be cured at Jezreel. For the Syrians had wounded him at Ramoth, fighting against Hazael, the king of Syria. Then Ahaziah, the son of Jehoram, the king of Judah, descended to visit Joram, the son of Ahab, at Jezreel, because he was sick there.
8:29. And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick.
And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick:

8:29 И возвратился Иорам царь, чтобы лечиться в Изрееле от ран, которые причинили ему Сирияне в Рамофе, когда он воевал с Азаилом, царем Сирийским. И Охозия, сын Иорама, царь Иудейский, пришел посетить Иорама, сына Ахавова, в Изреель, так как он был болен.
8:29
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
ο the
βασιλεὺς βασιλευς monarch; king
Ιωραμ ιωραμ Iōram; Ioram
τοῦ ο the
ἰατρευθῆναι ιατρευω in
Ιεζραελ ιεζραελ from; away
τῶν ο the
πληγῶν πληγη plague; stroke
ὧν ος who; what
ἐπάταξαν πατασσω pat; impact
αὐτὸν αυτος he; him
ἐν εν in
Ρεμμωθ ρεμμωθ in
τῷ ο the
πολεμεῖν πολεμεω battle
αὐτὸν αυτος he; him
μετὰ μετα with; amid
Αζαηλ αζαηλ monarch; king
Συρίας συρια Syria; Siria
καὶ και and; even
Οχοζιας οχοζιας son
Ιωραμ ιωραμ Iōram; Ioram
κατέβη καταβαινω step down; descend
τοῦ ο the
ἰδεῖν οραω view; see
τὸν ο the
Ιωραμ ιωραμ Iōram; Ioram
υἱὸν υιος son
Αχααβ αχααβ in
Ιεζραελ ιεζραελ since; that
ἠρρώστει αρρωστεω he; him
8:29
וַ wa וְ and
יָּשָׁב֩ yyāšˌāv שׁוב return
יֹורָ֨ם yôrˌām יֹורָם Joram
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
לְ lᵊ לְ to
הִתְרַפֵּ֣א hiṯrappˈē רפא heal
בְ vᵊ בְּ in
יִזְרְעֶ֗אל yizrᵊʕˈel יִזְרְעֶאל [town]
מִן־ min- מִן from
הַ ha הַ the
מַּכִּים֙ mmakkîm מַכָּה blow
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יַכֻּ֤הוּ yakkˈuhû נכה strike
אֲרַמִּים֙ ʔᵃrammîm אֲרַמִּי Aramean
בָּֽ bˈā בְּ in
הַ the
רָמָ֔ה rāmˈā רָמָה Ramah
בְּ bᵊ בְּ in
הִלָּ֣חֲמֹ֔ו hillˈāḥᵃmˈô לחם fight
אֶת־ ʔeṯ- אֵת together with
חֲזָהאֵ֖ל ḥᵃzāhʔˌēl חֲזָאֵל Hazael
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אֲרָ֑ם ʔᵃrˈām אֲרָם Aram
וַ wa וְ and
אֲחַזְיָ֨הוּ ʔᵃḥazyˌāhû אֲחַזְיָהוּ Ahaziah
בֶן־ ven- בֵּן son
יְהֹורָ֜ם yᵊhôrˈām יְהֹורָם Jehoram
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
יָרַ֡ד yārˈaḏ ירד descend
לִ li לְ to
רְאֹ֞ות rᵊʔˈôṯ ראה see
אֶת־ ʔeṯ- אֵת [object marker]
יֹורָ֧ם yôrˈām יֹורָם Joram
בֶּן־ ben- בֵּן son
אַחְאָ֛ב ʔaḥʔˈāv אַחְאָב Ahab
בְּ bᵊ בְּ in
יִזְרְעֶ֖אל yizrᵊʕˌel יִזְרְעֶאל [town]
כִּֽי־ kˈî- כִּי that
חֹלֶ֥ה ḥōlˌeh חלה become weak
הֽוּא׃ פ hˈû . f הוּא he
8:29. qui reversus est ut curaretur in Hiezrahel quia vulneraverant eum Syri in Rama proeliantem contra Azahel regem Syriae porro Ahazias filius Ioram rex Iuda descendit invisere Ioram filium Ahab in Hiezrahel quia aegrotabat
And he went back to be healed, in Jezrahel: because the Syrians had wounded him in Ramoth, when he fought against Hazael, king of Syria And Ochozias, the son of Joram, king of Juda, went down to visit Joram, the son of Achab, in Jezrahel, because he was sick there.
8:29. And he turned back, so that he might be cured at Jezreel. For the Syrians had wounded him at Ramoth, fighting against Hazael, the king of Syria. Then Ahaziah, the son of Jehoram, the king of Judah, descended to visit Joram, the son of Ahab, at Jezreel, because he was sick there.
8:29. And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:29: Went back to be healed in Jezreel - And there he continued till Jehu conspired against and slew him there. And thus the blood of the innocents, which had been shed by Ahab and his wife Jezebel, was visited on them in the total extinction of their family. See the following chapters, where the bloody tale of Jehu's conspiracy is told at large.
I Have already had to remark on the chronological difficulties which occur in the historical books; difficulties for which copyists alone are responsible. To remove them by the plan of reconciliation, is in many cases impracticable; to conjectural criticism we must have recourse. And is there a single ancient author of any kind, but particularly those who have written on matters of history and chronology, whose works have been transmitted to us free of similar errors, owing to the negligence of transcribers?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:29: Joram: Kg2 9:15
which the Syrians had given: Heb. wherewith the Syrians had wounded
Ramah: Called "Ramoth," Kg2 9:28.
Ahaziah: Kg2 9:16; Ch2 22:6, Ch2 22:7
sick: Heb. wounded, Kg1 22:34
Next: 4 Kings (2 Kings) Chapter 9
Geneva 1599
And king Joram went back to be healed in (q) Jezreel of the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick.
(q) This is a city belonging to the tribe of Issachar.
John Gill
From Ramoth, having taken it, and left his army there:
to be healed in Jezreel of the wounds which the Syrians had given him at Ramah; the same with Ramothgilead:
when he fought against Hazael king of Syria; for Benhadad being dead, he was now king in his room, 4Kings 8:15.
and Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick; of the wounds which he had received, which might occasion a feverish disorder; and so it was brought about in Providence that Ahaziah should here meet with the destruction appointed for him, of which in the following chapter. See 2Chron 22:7.
John Wesley
Ramah - The same place with Ramoth, or Ramoth - Gilead.