Եսայի / Isaiah - 39 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-8. Посольство вавилонского царя к Езекии
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The story of this chapter likewise we had before, 2 Kings xx. 12, &c. It is here repeated, not only as a very memorable and improvable passage, but because it concludes with a prophecy of the captivity in Babylon; and as the former part of the prophecy of this book frequently referred to Sennacherib's invasion and the defeat of that, to which therefore the history of that was very fitly subjoined, so the latter part of this book speaks much of the Jews' captivity in Babylon and their deliverance out of that, to which therefore the first prediction of it, with the occasion thereof, is very fitly prefixed. We have here, I. The pride and folly of Hezekiah, in showing his treasures to the king of Babylon's ambassadors that were sent to congratulate him on his recovery, ver. 1, 2. II. Isaiah's examination of him concerning it, in God's name, and his confession of it, ver. 3, 4. III. The sentence passed upon him for it, that all his treasures should, in process of time, be carried to Babylon, ver. 5-7. IV. Hezekiah's penitent and patient submission to this sentence, ver. 8.
Adam Clarke: Commentary on the Bible - 1831
The Babylonish monarch sends letters of congratulation and a present to Hezekiah, on account of his recovery from his late dangerous illness, Isa 39:1. The king of Judah shows the messengers of Merodach-baladan all the treasures of his house and kingdom, Isa 39:2. The prophet takes occasion from this ostentatious display of the king to predict the captivity of the royal family, and of the people, by the Babylonians, Isa 39:3-8.
Hitherto the copy of this history in the second book of Kings has been much the most correct; in this chapter that in Isaiah has the advantage. In the two first verses two mistakes in the other copy are to be corrected from this: for הזקיהו hizkiyahu, read ויחזק vayechezek, and was recovered; and for וישמע vaiyishma, he heard, read וישמח vaiyismach, he rejoiced.
Albert Barnes: Notes on the Bible - 1834
39:0: This short chapter completes the historical part of Isaiah. The same record occurs with some slight changes in Kg2 20:12-21. Compare the Introduction to isa 36. The chapter is composed of the following parts: -
1. The statement that the king of Babylon sent an embassage to Hezekiah to congratulate him on his recovery Isa 39:1. This embassage contemplated also an inquiry into the truth of the report in regard to the miracle on the sun-dial Ch2 32:31.
2. Hezekiah showed them all his treasures in an ostentatious and improper manner Isa 39:2. This was permitted, in order that he might be tried, and might know all that was in his own heart, and not be lifted up with pride, and with the conviction of his own righteousness Ch2 32:31.
3. Isaiah is sent with a message to Hezekiah to inquire what he had done, and who those ambassadors were Isa 39:3-5.
4. He is directed to deliver the solemn message of God that Jerusalem should be taken, and that all its inhabitants and all its treasures should be carried to Babylon - the place from where those ambassadors came Isa 39:5-7.
5. Hezekiah expresses submission to the just sentence and purpose of God, and gratitude that it should not occur in his days Isa 39:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 39:1, Merodach-baladan, sending to visit Hezekiah because of the wonder, has notice of his treasures; Isa 39:3, Isaiah, understanding thereof, foretells the Babylonian captivity.
John Gill
INTRODUCTION TO ISAIAH 39
This chapter gives an account of Hezekiah's fall into sin after his recovery, and the correction he had for it. The king of Babylon sent messengers to him to congratulate him upon his recovery, Is 39:1. Hezekiah received them with great joy, and in the pride of his heart showed them all his treasures, Is 39:2. Isaiah the prophet examined him about it, which he readily owned, Is 39:3 upon which the Babylonish captivity is foretold, when all his riches and his children too should be carried into that land, Is 39:5, to which sentence he quietly and patiently submitted, Is 39:8.
39:139:1: ՚Ի ժամանակին յայնմիկ առաքեաց Մարովդաք Բաղդան որդի Բաղդանայ՝ արքայ Բաբելացւոց, հրեշտակս հրովարտակօք՝ եւ պատարագս Եզեկիայ. քանզի լուաւ թէ հիւանդացաւ մե՛րձ ՚ի մահ՝ եւ յարեաւ[10030]։ [10030] Ոմանք. ՚Ի ժամանակի յայնմիկ... Բաղան որդի Բաղաադայ, արքայ Բաբելացւոց։
1 Այն ժամանակ Բաբելոնի արքան Մարոդաք Բաղդանը՝ Բաղդանի որդին, պատգամաւորներ ուղարկեց Եզեկիայի մօտ՝ հրովարտակներով ու նուէրներով, որովհետեւ լսել էր, թէ նա հիւանդացել է մերձիմահ եւ առողջացել:
39 Այն ատեն Բաբելոնի թագաւորը, Բաղադանին որդին Մարովդաք—Բաղադան, նամակներ ու ընծաներ ղրկեց Եզեկիային, քանզի անոր հիւանդանալը եւ առողջանալը լսեր էր։
Ի ժամանակին յայնմիկ առաքեաց Մարովդաք Բաղդան որդի Բաղդանայ` արքայ Բաբելացւոց, [567]հրեշտակս հրովարտակօք`` եւ պատարագս Եզեկեայ. քանզի լուաւ թէ հիւանդացաւ [568]մերձ ի մահ`` եւ յարեաւ:

39:1: ՚Ի ժամանակին յայնմիկ առաքեաց Մարովդաք Բաղդան որդի Բաղդանայ՝ արքայ Բաբելացւոց, հրեշտակս հրովարտակօք՝ եւ պատարագս Եզեկիայ. քանզի լուաւ թէ հիւանդացաւ մե՛րձ ՚ի մահ՝ եւ յարեաւ[10030]։
[10030] Ոմանք. ՚Ի ժամանակի յայնմիկ... Բաղան որդի Բաղաադայ, արքայ Բաբելացւոց։
1 Այն ժամանակ Բաբելոնի արքան Մարոդաք Բաղդանը՝ Բաղդանի որդին, պատգամաւորներ ուղարկեց Եզեկիայի մօտ՝ հրովարտակներով ու նուէրներով, որովհետեւ լսել էր, թէ նա հիւանդացել է մերձիմահ եւ առողջացել:
39 Այն ատեն Բաբելոնի թագաւորը, Բաղադանին որդին Մարովդաք—Բաղադան, նամակներ ու ընծաներ ղրկեց Եզեկիային, քանզի անոր հիւանդանալը եւ առողջանալը լսեր էր։
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39:139:1 В то время Меродах Валадан, сын Валадана, царь Вавилонский, прислал к Езекии письмо и дары, ибо слышал, что он был болен и выздоровел.
39:1 ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that ἀπέστειλεν αποστελλω send off / away Μαρωδαχ μαρωδαχ son τοῦ ο the Λααδαν λααδαν the βασιλεὺς βασιλευς monarch; king τῆς ο the Βαβυλωνίας βαβυλωνια letter καὶ και and; even πρέσβεις πρεσβυς and; even δῶρα δωρον present Εζεκια εζεκιας Ezekias ἤκουσεν ακουω hear γὰρ γαρ for ὅτι οτι since; that ἐμαλακίσθη μαλακιζω till; until θανάτου θανατος death καὶ και and; even ἀνέστη ανιστημι stand up; resurrect
39:1 בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֡וא hˈiw הִיא she שָׁלַ֡ח šālˈaḥ שׁלח send מְרֹדַ֣ךְ ֠בַּלְאֲדָן mᵊrōḏˈaḵ balʔᵃḏon מְרֹדַךְ בַּלְאֲדָן Merodach-Baladan בֶּֽן־ bˈen- בֵּן son בַּלְאֲדָ֧ן balʔᵃḏˈān בַּלְאֲדָן Baladan מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king בָּבֶ֛ל bāvˈel בָּבֶל Babel סְפָרִ֥ים sᵊfārˌîm סֵפֶר letter וּ û וְ and מִנְחָ֖ה minḥˌā מִנְחָה present אֶל־ ʔel- אֶל to חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah וַ wa וְ and יִּשְׁמַ֕ע yyišmˈaʕ שׁמע hear כִּ֥י kˌî כִּי that חָלָ֖ה ḥālˌā חלה become weak וַֽ wˈa וְ and יֶּחֱזָֽק׃ yyeḥᵉzˈāq חזק be strong
39:1. in tempore illo misit Marodach Baladan filius Baladan rex Babylonis libros et munera ad Ezechiam audierat enim quod aegrotasset et convaluissetAt that time Merodach Baladan, the son of Baladan king of Babylon, sent letters and presents to Ezechias: for he had heard that he had been sick and was recovered.
1. At that time Merodach-baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah: for he heard that he had been sick, and was recovered.
39:1. At that time, Merodach Baladan, the son of Baladan, the king of Babylon, sent letters and gifts to Hezekiah. For he had heard that he had fallen ill and had recovered.
39:1. At that time Merodachbaladan, the son of Baladan, king of Babylon, sent letters and a present to Hezekiah: for he had heard that he had been sick, and was recovered.
At that time Merodach- baladan, the son of Baladan, king of Babylon, sent letters and a present to Hezekiah: for he had heard that he had been sick, and was recovered:

39:1 В то время Меродах Валадан, сын Валадана, царь Вавилонский, прислал к Езекии письмо и дары, ибо слышал, что он был болен и выздоровел.
39:1
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
ἀπέστειλεν αποστελλω send off / away
Μαρωδαχ μαρωδαχ son
τοῦ ο the
Λααδαν λααδαν the
βασιλεὺς βασιλευς monarch; king
τῆς ο the
Βαβυλωνίας βαβυλωνια letter
καὶ και and; even
πρέσβεις πρεσβυς and; even
δῶρα δωρον present
Εζεκια εζεκιας Ezekias
ἤκουσεν ακουω hear
γὰρ γαρ for
ὅτι οτι since; that
ἐμαλακίσθη μαλακιζω till; until
θανάτου θανατος death
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
39:1
בָּ בְּ in
הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֡וא hˈiw הִיא she
שָׁלַ֡ח šālˈaḥ שׁלח send
מְרֹדַ֣ךְ ֠בַּלְאֲדָן mᵊrōḏˈaḵ balʔᵃḏon מְרֹדַךְ בַּלְאֲדָן Merodach-Baladan
בֶּֽן־ bˈen- בֵּן son
בַּלְאֲדָ֧ן balʔᵃḏˈān בַּלְאֲדָן Baladan
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
בָּבֶ֛ל bāvˈel בָּבֶל Babel
סְפָרִ֥ים sᵊfārˌîm סֵפֶר letter
וּ û וְ and
מִנְחָ֖ה minḥˌā מִנְחָה present
אֶל־ ʔel- אֶל to
חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
וַ wa וְ and
יִּשְׁמַ֕ע yyišmˈaʕ שׁמע hear
כִּ֥י kˌî כִּי that
חָלָ֖ה ḥālˌā חלה become weak
וַֽ wˈa וְ and
יֶּחֱזָֽק׃ yyeḥᵉzˈāq חזק be strong
39:1. in tempore illo misit Marodach Baladan filius Baladan rex Babylonis libros et munera ad Ezechiam audierat enim quod aegrotasset et convaluisset
At that time Merodach Baladan, the son of Baladan king of Babylon, sent letters and presents to Ezechias: for he had heard that he had been sick and was recovered.
39:1. At that time, Merodach Baladan, the son of Baladan, the king of Babylon, sent letters and gifts to Hezekiah. For he had heard that he had fallen ill and had recovered.
39:1. At that time Merodachbaladan, the son of Baladan, king of Babylon, sent letters and a present to Hezekiah: for he had heard that he had been sick, and was recovered.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-8. Объяснение см. в Толковой Библии т. 2, 4: Цар 20:12-21. (Николай Розанов).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 At that time Merodach-baladan, the son of Baladan, king of Babylon, sent letters and a present to Hezekiah: for he had heard that he had been sick, and was recovered. 2 And Hezekiah was glad of them, and showed them the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah showed them not. 3 Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country unto me, even from Babylon. 4 Then said he, What have they seen in thine house? And Hezekiah answered, All that is in mine house have they seen: there is nothing among my treasures that I have not showed them.
Hence we may learn these lessons:-- 1. That humanity and common civility teach us to rejoice with our friends and neighbours when they rejoice, and to congratulate them on their deliverances, and particularly their recoveries from sickness. The king of Babylon, having heard that Hezekiah had been sick, and had recovered, sent to compliment him upon the occasion. If Christians be unneighbourly, heathens will shame them. 2. It becomes us to give honour to those whom our God puts honour upon. The sun was the Babylonians' god; and when they understood that it was with a respect to Hezekiah that the sun, to their great surprise, went back ten degrees, on such a day, they thought themselves obliged to do Hezekiah all the honour they could. Will all people thus walk in the name of their God, and shall not we? 3. Those that do not value good men for their goodness may yet be brought to pay them great respect by other inducements, and for the sake of their secular interests. The king of Babylon made his court to Hezekiah, not because he was pious, but because he was prosperous, as the Philistines coveted an alliance with Isaac because they saw the Lord was with him, Gen. xxvi. 28. The king of Babylon was an enemy to the king of Assyria, and therefore was fond of Hezekiah, because the Assyrians were so much weakened by the power of his God. 4. It is a hard matter to keep the spirit low in the midst of great advancements. Hezekiah is an instance of it: he was a wise and good man, but, when one miracle after another was wrought in his favour, he found it hard to keep his heart from being lifted up, nay, a little thing then drew him into the snare of pride. Blessed Paul himself needed a thorn in the flesh, to keep him from being lifted up with the abundance of revelations. 5. We have need to watch over our own spirits when we are showing our friends our possessions, what we have done and what we have got, that we be not proud of them, as if our might or our merit had purchased and procured us this wealth. When we look upon our enjoyments, and have occasion to speak of them, it must be with humble acknowledgments of our own unworthiness and thankful acknowledgments of God's goodness, with a just value for the achievements of others and with an expectation of losses and changes, not dreaming that our mountain stands so strong but that it may soon be moved. 6. It is a great weakness for good men to value themselves much upon the civil respects that are paid them (yea, though there be something particular and uncommon in them) by the children of this world, and to be fond of their acquaintance. What a poor thing was it for Hezekiah, whom God has so dignified, to be thus over proud of the respect paid him by a heathen prince as if that added any thing to him! We ought to return the courtesies of such with interest, but not to be proud of them. 7. We must expect to be called to an account for the workings of our pride, though they are secret, and in such instances as we thought there was no harm in; and therefore we ought to call ourselves to an account for them; and when we have had company with us that have paid us respect, and been pleased with their entertainment, and commended every thing, we ought to be jealous over ourselves with a godly jealousy lest our hearts have been lifted up. As far as we see cause to suspect that this sly and subtle sin of pride has insinuated itself into our breasts, and mingled itself with our conversation, let us be ashamed of it, and, as Hezekiah here, ingenuously confess it and take shame to ourselves for it.
Adam Clarke: Commentary on the Bible - 1831
39:1: At that time Merodach-baladan - This name is variously written in the MSS. Berodach, Medorach, Medarech, and Medurach.
"And ambassadors" - The Septuagint add here και πρεσβεις; that is, ומלאכים umalachim. and ambassadors; which word seems to be necessary to the sense, though omitted in the Hebrew text both here and in the other copy, Kg2 20:12. For the subsequent narration refers to them all along, "these men, whence came they?" etc.; plainly supposing them to have been personally mentioned before. See Houbigant.
Albert Barnes: Notes on the Bible - 1834
39:1: At that time - That is, soon after his recovery; or after he had amassed great wealth, and was surrounded with the evidences of prosperity Ch2 32:27-31.
Merodach-baladan, the son of Balddan, king of Babylon - In the parallel place in Kg2 20:12, this name is written Berodach-baladan, by a change of a single letter. Probably the name was written and pronounced both ways. Merodach was an idol of the Babylonians Jer 50:2 : 'Babylon is taken, Bel is confounded, Merodach is confounded.' This idol, according to Gesenius, was probably the planet Mars, or Mars the god of war. To this god, as well as to Saturn, the ancient Semitic nations offered human sacrifices (see Gesenius' Lex. and Corem. in loc.) The word 'Balddan' is also a compound word, and means 'Bel is his lord.' The name of this idol, Merodach, was often incorporated into the proper names of kings, and of others. Thus we have the names Evil-Merodach, Messi-Mordachus, Sisimor-dachus, Mardocentes, etc. In regard to the statement of Isaiah in this verse, no small degree of difficulty has been felt by commentators, and it is not until quite recently that the difficulty has been removed, and it has been done in a manner to furnish an additional and most striking demonstration of the entire and minute accuracy of the sacred narrative. The difficulty arose from several circnmstances:
1. This king of Babylon is nowhere else mentioned in sacred history.
2. The kingdom of Assyria was yet flourishing, and Babylon was one of its dependencies.
For, only nine years before, Salmanassar the Assyrian monarch is said to have transported the inhabitants of Babylon to other parts Kg2 17:24, and Manasseh, not many years after, was carried captive to Babylon by the king of Assyria Ch2 33:11. These instances incontestably prove that at the time of Hezekiah, Babylon was dependent on the Assyrian kings. Who, then, it is asked, was this Merodach-baladan, king of Babylon? If he was governor of that city, how could he send an embassy of congratulation to the Jewish sovereign, then at war with his liege lord? The canon of Ptolemy gives us no king of this name, nor does his chronology appear reeoncilable with sacred history.
'In this darkness and doubt,' says Dr. Wiseman, 'we must have continued, and the apparent contradiction of this text to ether passages would have remaimed inexplicable, had not the progress of modern Oriental study brought to light a document of the most venerable antiquity. This is nothing less than a fragment of Berosus, preserved in the chronicle of Eusebius. This interesting fragment informs us, that after Sennacherib's brother had governed Babylon, as Assyrian viceroy, Acises unjustly possessed himself of the supreme command. After thirty days he was murdered by Merodach-baladan, who usurped the sovereignty for six months, when he was in turn killed, and was succeeded by Elibus. But after three years, Sennacherib collected an army, gave the usurper battle, conquered, and took him prisoner. Having once more reduced Babylon to his obedience, he left his son Assordan, the Esarhaddon of Scripture, as governor of the city.'
The only objection to this satement, or to the entire consistency of this fragment with the Scripture narrative is, that Isaiah relates the murder of Sennacherib, and the succession of Esarhaddon before Merodach-baladan's embassy to Jerusalem. But to this Gesenius has well replied, that this arrangement is followed by the prophet in order to conclude the history of the Assyrian monarch, which has no further connection with the subject, so as not to return to it again.
By this order, also, the prophecy of his murder is more closely connected with the history of its fulfillment (Isa 37:7; compare Isa 37:38). And this solution, which supposes some interval to have elapsed between Sennacherib's return to Nineveh, and his death, is rendered probable by the words of the text itself. 'He went and returned, and dwelt in Nineveh; and it came to pass,' etc. Isa 37:37-38)
Thus we have it certainly explained how there was a king, or rather a usurper in Babylon at the time when it was really a provincial city of the Assyrian empire. Nothing was more probable than that Merodach-baladan, having seized the throne, should endeavor to unite himself in league and amity with the enemies of his master, against whom he had Rev_olted. Hezekiah, who, no less than himself, had thrown off the Assyrian yoke, and was in powerful alliance with the king of Egypt, would be his first resource. No embassy, on the other hand, could be more welcome to the Jewish monarch who had the common enemy in his neighborhood, and who would be glad to see a division made in his favor by a rebellion in the very heart of that enemy's kingdom. Hence arose that excessive attention which he paid to the envoys of the usurper, and which so offended Isaiah, or rather God, who, as a consequence, threatened the Babylonian captivity (see Dr. Wiseman's Lectures on Science and Rev_ealed Religion, pp. 369-371 Ed. And. 1837).
Sent letters - The Septuagint adds, καὶ πρέβεις kai presbeis - 'and ambassadors.'
And a present - It was customary among the Orientals, as it is now, to send a valuable present when one prince sent an embassage for any purpose to another. It is stated in Ch2 32:31, that one object of their coming was to make inquiry 'of the wonder that was done in the land;' that is, of the miracle in regard to the retrocession of the shadow on the sun-dial of Ahaz. It is well known that, from the earliest periods, the Babylonians and Chaldeans were distinguished for their attention to astronomy. Indeed, as a science, astronomy was first cultivated on the plains of Chaldea; and there the knowledge of that science was scarcely surpassed by any of the ancient nations. The report which they had heard of this miracle would, therefore, be to them a matter of deep interest as an astronomical fact, and they came to make inquiry into the exact truth of the report.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:1: am cir, 3292, bc cir, 712
Merodachbaladan: Kg2 20:12-19, Berodach-baladan
king: Isa 13:1, Isa 13:19, Isa 14:4, Isa 23:13
sent letters: Sa2 8:10, Sa2 10:2; Ch2 32:23
Carl Friedrich Keil and Franz Delitzsch
39:1
From this point onwards the text of the book of Kings (4Kings 20:12-19, cf., 2Chron 32:24-31) runs parallel to the text before us. Babylonian ambassadors have an interview with the convalescent king of Judah. "At that time Merodach Bal'adan (K. Berodach Bal'adan), son of Bal'adan king of Babel, sent writings and a present to Hizkiyahu, and heard (K. for he had heard) that he (K. Hizkiyahu) had been sick, and was restored again." The two texts here share the original text between them. Instead of the unnatural ויּשׁמע (which would link the cause on to the effect, as in 2Kings 14:5), we should read שׁמע כּי, whereas ויּחזק in our text appears to be the genuine word out of which חזקיהו in the other text has sprung, although it is not indispensable, as חלה has a pluperfect sense. In a similar manner the name of the king of Babylon is given here correctly as מראדך (Nissel, מרדך without א, as in Jer 50:2), whilst the book of Kings has בּראד (according to the Masora with א), probably occasioned by the other name Bal'ădân, which begins with Beth. It cannot be maintained that the words ben Bal'ădân are a mistake; at the same time, Bal'ădân (Jos. Baladas) evidently cannot be a name by itself if Merō'dakh Bal'ădân signifies "Merodach (the Babylonian Bel or Jupiter)
(Note: Rawlinson, Monarchies, i. 169.)
filium dedit."
(Note: Oppert, Expdition, ii. 355.)
In the Canon Ptol. Mardokempados is preceded by a Jugaeus; and the inscriptions, according to G. Rawlinson, Mon. ii. 395, indicate Merodach-Baladan as the "son of Yakin." They relate that the latter acknowledged Tiglath-pileser as his feudal lord; that, after reigning twelve years as a vassal, he rose in rebellion against Sargon in league with the Susanians and the Aramaean tribes above Babylonia, and lost everything except his life; that he afterwards rebelled against Sennacherib in conjunction with a Chaldean prince named Susub, just after Sennacherib had returned from his first
(Note: The inscription is mention two campaigns.)
Judaean campaign to Nineveh; and that having been utterly defeated, he took refuge in an island of the Persian Gulf. He does not make his appearance any more; but Susub escaped from his place of concealment, and being supported by the Susanians and certain Aramaean tribes, fought a long and bloody battle with Sennacherib on the Lower Tigris. this battle he lost, and Nebo-som-iskun, a son of Merodach Baladan, fell into the hands of the conqueror. In the midst of these details, as given by the inscriptions, the statement of the Can. Ptol. may still be maintained, according to which the twelve years of Mardokempados (a contraction, as Ewald supposes, of Mardokempalados) commence with the year 721. From this point onwards the biblical and extra-biblical accounts dovetail together; whereas in Polyhistor (Eus. chron. arm.) the following Babylonian rulers are mentioned: "a brother of Sennacherib, Acises, who reigned hardly a month; Merodach Baladan, six months; Elibus into the third year; Asordan, Sennacherib's son, who was made king after the defeat of Elibus." Now, as the Can. Ptolem. also gives a Belibos with a three years' reign, the identity of Mardokempados and Marodach Baladan is indisputable. The Can. Ptol. seems only to take into account his legitimate reign as a vassal, and Polyhistor (from Berosus) only his last act of rebellion. At the same time, this is very far from removing all the difficulties that lie in the way of a reconciliation, more especially the chronological difficulties. Rawlinson, who places the commencement of the (second) Judaean campaign in the year 698, and therefore transfers it to the end of the twenty-ninth year of Hezekiah's reign instead of the middle, sets himself in opposition not only to Is 36:1, but also to Is 38:5 and 4Kings 18:2. According to the biblical accounts, as compared with the Can. Ptol., the embassy must have been sent by Merodach Baladan during the period of his reign as vassal, which commenced in the year 721. Apparently it had only the harmless object of congratulating the king upon his recovery (and also, according to 2Chron 32:31, of making some inquiry, in the interests of Chaldean astrology, into the mōphēth connected with the sun-dial); but it certainly had also the secret political object of making common cause with Hezekiah to throw off the Assyrian yoke. All that can be maintained with certainty beside this is, that the embassy cannot have been sent before the fourteenth year of Hezekiah's reign; for as he reigned twenty-nine years, his illness must have occurred, according to Is 38:5, in the fourteenth year itself, i.e., the seventh year of Mardokempados. Such questions as whether the embassy came before or after the Assyrian catastrophe, which was till in the future at the time referred to in Is 38:4-6, or whether it came before or after the payment of the compensation money to Sennacherib (4Kings 18:14-16), are open to dispute. In all probability it took place immediately before the Assyrian campaign,
(Note: A reviewer in the Theol. L. Bl. 1857, p. 12, inquires: "How could the prophet have known that all that Hezekiah showed to the Babylonian ambassador would one day be brought to Babylon, when in a very short time these treasures would all have been given by Hezekiah to the king of Assyria?" Answer: The prophecy is so expressed in Is 39:6-7, that this intervening occurrence does not prejudice its truth at all.)
as Hezekiah was still able to show off the abundance of his riches to the Babylonian ambassadors.
Geneva 1599
39:1 At that time (a) Merodachbaladan, the son of Baladan, king of Babylon, sent (b) letters and a present to Hezekiah: for he had heard that he had been sick, and had recovered.
(a) This was the first king of Babylon, who overcame the Assyrians in the tenth year of his reign.
John Gill
39:1 At that time Merodachbaladan, the son of Baladan, king of Babylon,.... The same is called Berodach, 4Kings 20:12 which, according to Hillerus (z), is the same with Barmerodach, the son of Merodach; though it is generally took to be a slip of the scribe's there, or a change of letter, as is common in names; he was either afterwards made a god of, or he had his name from an idol of the Babylonians so called, Jer 50:1, which signifies "a pure lord." Jerom observes it, as the opinion of the Jews, that he was the father of Nebuchadnezzar, which is not probable. Kimchi takes him to be the same with Esarhaddon, the son of Sennacherib; but he was king of Assyria, not of Babylon; it is most likely that he is the Assyrian king, whom Ptolemy in his canon calls Mardocempad; his other name Baladan, which is compounded of two words, "bal" and "adan", and both of them signify lord, he took from his father, for he is called the son of Baladan; by Josephus (a) he is called Baladas, who says that Berosus the Chaldean makes mention of a king of Babylon by this name. Bishop Usher (b) thinks he is the same that is called by profane writers Belesis, and Belessus, and Nabonasarus; his name consists of the names of three idols, Merodach, an idol of the Babylonians, as before observed, and Bal, the contraction of Baal, and Adon, the same with Adonis:
he sent letters and a present to Hezekiah; by his ambassadors, which was always usual in embassies and visits, and still is in the eastern countries; the purport of which embassy was to congratulate him upon his recovery, and to inquire concerning the miracle that was wrought in his land; either the destruction of the Assyrian army in one night by an angel, or rather the sun's going back ten degrees, 2Chron 32:31 and, as Josephus (c) says, to enter into an alliance with him; and this seems to be the true reason of sending these ambassadors; or the king of Babylon had lately fallen off from the Assyrian monarch, and therefore was desirous of entering into a league with Hezekiah the king of Assyria's enemy, in order to strengthen himself against him, and secure his liberty he had just gained:
for he had heard that he had been sick, and was recovered; which both gives a reason of the embassy, and points at the time when it was; very probably the same year of his sickness and recovery.
(z) Onomast. Sacr. p, 603. (a) Antiqu. l. 10. c. 2. sect. 2. (b) Annales Vet. Test. p. 87, 88. (c) Ibid.
Robert Jamieson, A. R. Fausset and David Brown
39:1 HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Is 39:1-8)
Merodach-baladan--For a hundred fifty years before the overthrow of Nineveh by Cyaxares the Mede, a succession of rulers, mostly viceroys of Assyria, ruled Babylon, from the time of Nabonassar, 747 B.C. That date is called "the Era of Nabonassar." Pul or Phallukha was then expelled, and a new dynasty set up at Nineveh, under Tiglath-pileser. Semiramis, Pul's wife, then retired to Babylon, with Nabonassar, her son, whose advent to the throne of Babylon, after the overthrow of the old line at Nineveh, marked a new era. Sometimes the viceroys of Babylon made themselves, for a time, independent of Assyria; thus Merodach-baladan at this time did so, encouraged by the Assyrian disaster in the Jewish campaign. He had done so before, and was defeated in the first year of Sennacherib's reign, as is recorded in cuneiform characters in that monarchs palace of Koyunjik. Nabopolassar was the first who established, permanently, his independence; his son, Nebuchadnezzar, raised Babylon to the position which Nineveh once occupied; but from the want of stone near the Lower Euphrates, the buildings of Babylon, formed of sun-dried brick, have not stood the wear of ages as Nineveh has.
Merodach--an idol, the same as the god of war and planet Mars (Jer 50:2). Often kings took their names from their gods, as if peculiarly under their tutelage. So Belshazzar from Bel.
Baladan--means "Bel is his lord." The chronicle of EUSEBIUS contains a fragment of BEROSUS, stating that Acises, an Assyrian viceroy, usurped the supreme command at Babylon. Merodach- (or Berodach-) baladan murdered him and succeeded to the throne. Sennacherib conquered Merodach-baladan and left Esar-haddon, his son, as governor of Babylon. Merodach-baladan would naturally court the alliance of Hezekiah, who, like himself, had thrown off the yoke of the Assyrian king, and who would be equally glad of the Babylonian alliance against Assyria; hence arose the excessive attention which he paid to the usurper.
sick--An additional reason is given (2Chron 32:31). "The princes of Babylon sent to enquire of the wonder that was done in the land"; namely, the recession of the shadow on Ahaz' sundial; to the Chaldean astronomers, such a fact would be especially interesting, the dial having been invented at Babylon.
39:239:2: Եւ ուրա՛խ եղեւ Եզեկիա ՚ի նոսա, եւ եցոյց նոցա զտունս գանձուց, եւ զխնկոց, եւ զիւղոց, եւ զոսկւոյ, եւ զարծաթոյ. եւ զամենայն տունս անօթոյ գանձու, եւ զամենայն ինչ որ էր ՚ի գանձս իւր. եւ ո՛չ ինչ էր զոր ո՛չ եցոյց նոցա Եզեկիա ՚ի տա՛ն իւրում, յամենայն իշխանութեան իւրում[10031]։ [10031] Ոմանք. Նոցա զտունս Նաքովթաց գանձուց... անօթոց գանձու... եւ յամենայն իշխանութեան իւրում։
2 Նրանք ուրախութիւն պատճառեցին Եզեկիային, որը ցոյց տուեց նրանց իր գանձերի տները, խնկերի ու օծանելիքների, ոսկու եւ արծաթի, զէնքերի բոլոր պահեստները, ամէն բան, ինչ կար իր գանձարաններում: Իր տանը, իր ամբողջ տէրութեան սահմաններում բան չմնաց, որ Եզեկիան նրանց ցոյց չտար:
2 Եզեկիա ատոնց համար ուրախացաւ եւ իր թանկագին բաներուն տունը, արծաթն ու ոսկին ու խունկերը եւ պատուական իւղը ու իր զէնքերուն բոլոր տունը եւ իր գանձերուն մէջ բոլոր գտնուածը ցուցուց։ Իր տանը մէջ եւ իր բոլոր տէրութեանը մէջ բան մը չմնաց, որ Եզեկիա անոնց չցուցնէ։
Եւ ուրախ եղեւ Եզեկիա ի նոսա, եւ եցոյց նոցա զտունս գանձուց եւ զխնկոց եւ զիւղոց եւ զոսկւոյ եւ զարծաթոյ, եւ զամենայն տունս անօթոյ գանձու, եւ զամենայն ինչ որ էր ի գանձս իւր. եւ ոչ ինչ էր զոր ոչ եցոյց նոցա Եզեկիա ի տան իւրում, եւ յամենայն իշխանութեան իւրում:

39:2: Եւ ուրա՛խ եղեւ Եզեկիա ՚ի նոսա, եւ եցոյց նոցա զտունս գանձուց, եւ զխնկոց, եւ զիւղոց, եւ զոսկւոյ, եւ զարծաթոյ. եւ զամենայն տունս անօթոյ գանձու, եւ զամենայն ինչ որ էր ՚ի գանձս իւր. եւ ո՛չ ինչ էր զոր ո՛չ եցոյց նոցա Եզեկիա ՚ի տա՛ն իւրում, յամենայն իշխանութեան իւրում[10031]։
[10031] Ոմանք. Նոցա զտունս Նաքովթաց գանձուց... անօթոց գանձու... եւ յամենայն իշխանութեան իւրում։
2 Նրանք ուրախութիւն պատճառեցին Եզեկիային, որը ցոյց տուեց նրանց իր գանձերի տները, խնկերի ու օծանելիքների, ոսկու եւ արծաթի, զէնքերի բոլոր պահեստները, ամէն բան, ինչ կար իր գանձարաններում: Իր տանը, իր ամբողջ տէրութեան սահմաններում բան չմնաց, որ Եզեկիան նրանց ցոյց չտար:
2 Եզեկիա ատոնց համար ուրախացաւ եւ իր թանկագին բաներուն տունը, արծաթն ու ոսկին ու խունկերը եւ պատուական իւղը ու իր զէնքերուն բոլոր տունը եւ իր գանձերուն մէջ բոլոր գտնուածը ցուցուց։ Իր տանը մէջ եւ իր բոլոր տէրութեանը մէջ բան մը չմնաց, որ Եզեկիա անոնց չցուցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
39:239:2 И обрадовался посланным Езекия, и показал им дом сокровищ своих, серебро и золото, и ароматы, и драгоценные масти, весь оружейный свой дом и все, что находилось в сокровищницах его; ничего не осталось, чего не показал бы им Езекия в доме своем и во всем владении своем.
39:2 καὶ και and; even ἐχάρη χαιρω rejoice; hail ἐπ᾿ επι in; on αὐτοῖς αυτος he; him Εζεκιας εζεκιας Ezekias χαρὰν χαρα joy μεγάλην μεγας great; loud καὶ και and; even ἔδειξεν δεικνυω show αὐτοῖς αυτος he; him τὸν ο the οἶκον οικος home; household τοῦ ο the νεχωθα νεχωθα and; even τῆς ο the στακτῆς στακτη and; even τῶν ο the θυμιαμάτων θυμιαμα incense καὶ και and; even τοῦ ο the μύρου μυρον ointment; perfume καὶ και and; even τοῦ ο the ἀργυρίου αργυριον silver piece; money καὶ και and; even τοῦ ο the χρυσίου χρυσιον gold piece; gold leaf καὶ και and; even πάντας πας all; every τοὺς ο the οἴκους οικος home; household τῶν ο the σκευῶν σκευος vessel; jar τῆς ο the γάζης γαζα.1 treasury καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as ἦν ειμι be ἐν εν in τοῖς ο the θησαυροῖς θησαυρος treasure αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἦν ειμι be οὐθέν ουδεις no one; not one ὃ ος who; what οὐκ ου not ἔδειξεν δεικνυω show Εζεκιας εζεκιας Ezekias ἐν εν in τῷ ο the οἴκῳ οικος home; household αὐτοῦ αυτος he; him
39:2 וַ wa וְ and יִּשְׂמַ֣ח yyiśmˈaḥ שׂמח rejoice עֲלֵיהֶם֮ ʕᵃlêhem עַל upon חִזְקִיָּהוּ֒ ḥizqiyyāhˌû חִזְקִיָּהוּ Hizkiah וַ wa וְ and יַּרְאֵ֣ם yyarʔˈēm ראה see אֶת־ ʔeṯ- אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house נְכֹתֹ֡ונכתה *nᵊḵōṯˈô נְכֹת treasure אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּסֶף֩ kkesˌef כֶּסֶף silver וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the זָּהָ֨ב zzāhˌāv זָהָב gold וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בְּשָׂמִ֜ים bbᵊśāmˈîm בֹּשֶׂם balsam-tree וְ wᵊ וְ and אֵ֣ת׀ ʔˈēṯ אֵת [object marker] הַ ha הַ the שֶּׁ֣מֶן ššˈemen שֶׁמֶן oil הַ ha הַ the טֹּ֗וב ṭṭˈôv טֹוב perfume וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole בֵּ֣ית bˈêṯ בַּיִת house כֵּלָ֔יו kēlˈāʸw כְּלִי tool וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נִמְצָ֖א nimṣˌā מצא find בְּ bᵊ בְּ in אֹֽצְרֹתָ֑יו ʔˈōṣᵊrōṯˈāʸw אֹוצָר supply לֹֽא־ lˈō- לֹא not הָיָ֣ה hāyˈā היה be דָבָ֗ר ḏāvˈār דָּבָר word אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not הֶרְאָ֧ם herʔˈām ראה see חִזְקִיָּ֛הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah בְּ bᵊ בְּ in בֵיתֹ֖ו vêṯˌô בַּיִת house וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole מֶמְשַׁלְתֹּֽו׃ memšaltˈô מֶמְשֶׁלֶת dominion
39:2. laetatus est autem super eis Ezechias et ostendit eis cellam aromatum et argenti et auri et odoramentorum et unguenti optimi et omnes apothecas supellectilis suae et universa quae inventa sunt in thesauris eius non fuit verbum quod non ostenderet eis Ezechias in domo sua et in omni potestate suaAnd Ezechias rejoiced at their coming, and he shewed them the storehouses of his aromatical spices, and of the silver, and of the gold, and of the sweet odours, and of the precious ointment, and all the storehouses of his furniture, and all things that were found in his treasures. There was nothing in his house, nor in all his dominion that Ezechias shewed them not.
2. And Hezekiah was glad of them, and shewed them the house of his precious things, the silver, and the gold, and the spices, and the precious oil, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not.
39:2. And Hezekiah rejoiced over them, and he showed them the storehouses of his aromatic spices, and of the silver and gold, and of the perfumes and precious ointments, and all the repositories for his belongings, and all the things that were found in his treasures. There was nothing in his house, nor in all his dominion, that Hezekiah did not show them.
39:2. And Hezekiah was glad of them, and shewed them the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not.
And Hezekiah was glad of them, and shewed them the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not:

39:2 И обрадовался посланным Езекия, и показал им дом сокровищ своих, серебро и золото, и ароматы, и драгоценные масти, весь оружейный свой дом и все, что находилось в сокровищницах его; ничего не осталось, чего не показал бы им Езекия в доме своем и во всем владении своем.
39:2
καὶ και and; even
ἐχάρη χαιρω rejoice; hail
ἐπ᾿ επι in; on
αὐτοῖς αυτος he; him
Εζεκιας εζεκιας Ezekias
χαρὰν χαρα joy
μεγάλην μεγας great; loud
καὶ και and; even
ἔδειξεν δεικνυω show
αὐτοῖς αυτος he; him
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
νεχωθα νεχωθα and; even
τῆς ο the
στακτῆς στακτη and; even
τῶν ο the
θυμιαμάτων θυμιαμα incense
καὶ και and; even
τοῦ ο the
μύρου μυρον ointment; perfume
καὶ και and; even
τοῦ ο the
ἀργυρίου αργυριον silver piece; money
καὶ και and; even
τοῦ ο the
χρυσίου χρυσιον gold piece; gold leaf
καὶ και and; even
πάντας πας all; every
τοὺς ο the
οἴκους οικος home; household
τῶν ο the
σκευῶν σκευος vessel; jar
τῆς ο the
γάζης γαζα.1 treasury
καὶ και and; even
πάντα πας all; every
ὅσα οσος as much as; as many as
ἦν ειμι be
ἐν εν in
τοῖς ο the
θησαυροῖς θησαυρος treasure
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἦν ειμι be
οὐθέν ουδεις no one; not one
ος who; what
οὐκ ου not
ἔδειξεν δεικνυω show
Εζεκιας εζεκιας Ezekias
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
αὐτοῦ αυτος he; him
39:2
וַ wa וְ and
יִּשְׂמַ֣ח yyiśmˈaḥ שׂמח rejoice
עֲלֵיהֶם֮ ʕᵃlêhem עַל upon
חִזְקִיָּהוּ֒ ḥizqiyyāhˌû חִזְקִיָּהוּ Hizkiah
וַ wa וְ and
יַּרְאֵ֣ם yyarʔˈēm ראה see
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֣ית bˈêṯ בַּיִת house
נְכֹתֹ֡ונכתה
*nᵊḵōṯˈô נְכֹת treasure
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֶּסֶף֩ kkesˌef כֶּסֶף silver
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
זָּהָ֨ב zzāhˌāv זָהָב gold
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בְּשָׂמִ֜ים bbᵊśāmˈîm בֹּשֶׂם balsam-tree
וְ wᵊ וְ and
אֵ֣ת׀ ʔˈēṯ אֵת [object marker]
הַ ha הַ the
שֶּׁ֣מֶן ššˈemen שֶׁמֶן oil
הַ ha הַ the
טֹּ֗וב ṭṭˈôv טֹוב perfume
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
בֵּ֣ית bˈêṯ בַּיִת house
כֵּלָ֔יו kēlˈāʸw כְּלִי tool
וְ wᵊ וְ and
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נִמְצָ֖א nimṣˌā מצא find
בְּ bᵊ בְּ in
אֹֽצְרֹתָ֑יו ʔˈōṣᵊrōṯˈāʸw אֹוצָר supply
לֹֽא־ lˈō- לֹא not
הָיָ֣ה hāyˈā היה be
דָבָ֗ר ḏāvˈār דָּבָר word
אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
הֶרְאָ֧ם herʔˈām ראה see
חִזְקִיָּ֛הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
בְּ bᵊ בְּ in
בֵיתֹ֖ו vêṯˌô בַּיִת house
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
מֶמְשַׁלְתֹּֽו׃ memšaltˈô מֶמְשֶׁלֶת dominion
39:2. laetatus est autem super eis Ezechias et ostendit eis cellam aromatum et argenti et auri et odoramentorum et unguenti optimi et omnes apothecas supellectilis suae et universa quae inventa sunt in thesauris eius non fuit verbum quod non ostenderet eis Ezechias in domo sua et in omni potestate sua
And Ezechias rejoiced at their coming, and he shewed them the storehouses of his aromatical spices, and of the silver, and of the gold, and of the sweet odours, and of the precious ointment, and all the storehouses of his furniture, and all things that were found in his treasures. There was nothing in his house, nor in all his dominion that Ezechias shewed them not.
39:2. And Hezekiah rejoiced over them, and he showed them the storehouses of his aromatic spices, and of the silver and gold, and of the perfumes and precious ointments, and all the repositories for his belongings, and all the things that were found in his treasures. There was nothing in his house, nor in all his dominion, that Hezekiah did not show them.
39:2. And Hezekiah was glad of them, and shewed them the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
39:2: And Hezekiah was glad of them - Possibly he regarded himself as flattered by an embassage from so great a distance, and so celebrated a place as Babylon. It is certain that he erred in some way in regard to the manner in which he received them, and especially in the ostentatious display which he made of his treasures Ch2 32:31.
And showed them the house of his precious things - The Septuagint renders this, Νεχωθᾶ Nechō tha - 'The house of Nechotha,' retaining the Hebrew word. The Margin, 'Spicery.' The Hebrew word (נכתה nekotoh) properly means, according to Gesenius, a contusion, a breaking to pieces; hence, aromatic powder, or spices reduced to powder, and then any kind of aromatics. Hence, the word here may mean 'the house of his spices,' as Aquila, Symmachus, and the Vulgate translate it; or 'a treasury,' 'a storehouse,' as the Chaldee and the Syriac here render it. It was undoubtedly a treasure or store house; but it may have taken its name from the fact, that it was mainly employed as a place in which to keep spices, unguents, and the various kinds of aromatics which were used either in public worship, or for the purposes of luxury.
The silver and the gold - Possibly Hezekiah may have obtained no small quantity of silver and gold from what was left in the camp of the Assyrians. It is certain that after he was delivered from danger he was signally prospered, and became one of the most wealthy and magnificent monarchs of the east; Ch2 32:27-28 : 'And Hezekiah had exceeding much riches and honor; and he made himself treasuries for silver and for gold, and for precious stones, and for spices, and for shields, and for all manner of pleasant jewels; storehouses also for the increase of grain, and wine, and oil; and stalls for all manner of beasts, and cotes for flocks.' A considerable part of this wealth arose from presents which were made to him, and from gifts which were made for the service of the temple Ch2 32:23.
And the precious ointment - Used for anointing kings and priests. Or more probably the ointment here referred to was that which was in more common use, to anoint the body after bathing, or when they were to appear in public.
And all the house of his armor - Margin, 'Vessels,' or 'instruments,' or 'jewels.' The word כלי kelı̂ y denotes any article of furniture, utensil, or vessel; any trapping, instrument, or tool; and any implement of war, weapon, or arms. Probably it here refers to the latter, and denotes shields, swords, spears, such as were used in war, and such as Hezekiah had prepared for defense. The phrase is equivalent to our word arsenal (compare Ch2 32:27). Solomon had an extensive arsenal of this description Kg1 10:16-17, and it is probable that these were regarded as a part of the necessary defense of the kingdom.
Nor in all his dominion - Everything that contributed to the defense, the wealth, or the magnificence of his kingdom he showed to them. The purpose for which Hezekiah thus showed them all that he had, was evidently display. In Ch2 32:25, it is stated that 'Hezekiah rendered not again according to the benefit done unto him, for his heart was lifted up;' and in Ch2 32:31, it is said, that in regard to this transaction, 'God left him, to try him, that he might know all that was in his heart.' The result showed how much God hates pride, and how certainly he will punish all forms of ostentation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:2: was glad: Ch2 32:25, Ch2 32:31; Job 31:25; Psa 146:3, Psa 146:4; Pro 4:23; Jer 17:9
showed: Kg2 20:13; Ch2 32:27
precious things: or, spicery, Kg1 10:2, Kg1 10:10, Kg1 10:15, Kg1 10:25; Ch2 9:1, Ch2 9:9
armour: or, jewels, Heb. vessels, or instruments
there was: Ecc 7:20; Co2 12:7; Jo1 1:8
Carl Friedrich Keil and Franz Delitzsch
39:2
"And Hezekiah rejoiced (K. heard, which is quite inappropriate) concerning them, and showed them (K. all) his storehouse: the silver, and the gold, and the spices, and the fine oil (hasshâmen,K. shemen), and all his arsenal, and all that was in his treasures: there was nothing that Hezekiah had not shown them, in his house or in all his kingdom." Although there were spices kept in נכת בּית, נכת is not equivalent to נכאת (from נכא, to break to pieces, to pulverize), which is applied to gum-dragon and other drugs, but is the niphal נכת from כּוּת (piel, Arab. kayyata, to cram full, related to כּוּס (כּיס), נכס (נכס), and possibly also to כּתם, katama (Hitzig, Knobel, Frst), and consequently it does not mean "the house of his spices," as Aquila, Symmachus, and the Vulgate render it, but his "treasure-house or storehouse" (Targ., Syr., Saad.). It differs, however, from bēth kēilim, the wood house of Lebanon (Is 22:8). He was able to show them all that was worth seeing "in his whole kingdom," inasmuch as it was all concentrated in Jerusalem, the capital.
Geneva 1599
39:2 And Hezekiah was (c) glad of them, and showed them the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasuries: there was nothing in his house, nor in all his dominion, that Hezekiah did not show them.
(c) Read (4Kings 20:13; 2Chron 32:25, 2Chron 32:31).
John Gill
39:2 And Hezekiah was glad of them,.... Not of the presents, for he was very rich, and stood in no need of them, nor does it appear that he was covetous; but of the ambassadors, and of the honour that was done him in having such sent to him from such a prince; his sin was vain glory; and because he might hope that such a powerful ally would be a security to him against any after attempt of the king of Assyria, in which he was guilty of another sin, vain confidence, or trusting in an arm of flesh; and being lifted up with pride that his name was become so famous abroad, and that he had got so good an ally: and in order to ingratiate himself the more into his esteem and favour, he "showed" these his ambassadors
the house of his precious things; where his jewels and precious stones lay, and where were
the silver and the gold; large quantities of not only which he and his predecessors had laid up, which had been very lately greatly exhausted by the demand of three hundred talents of silver, and thirty talents of gold, by the king of Assyria; to answer which Hezekiah had given all the silver in the temple, and in the treasures of the king's house, and was so drove by necessity, that he cut off the gold from the doors and pillars of the temple, 4Kings 18:14, so that it might be reasonable to ask, how came he so soon by all this treasure? it is possible that some part of the royal treasure might be unalienable, and he might have since received presents from his own nobles, and from foreign princes; but this was chiefly from the spoils found in the Assyrian camp, after the angel had made such a slaughter of them, 4Kings 19:35, as a learned (d) man observes:
and the spices, and precious ointment; which, as Jarchi notes, some say were oil of olives; others the balsam which grew in Jericho; great quantities of this, with other spices, were laid up in store for use, as occasion should require:
and all the house of his armour; where were all his military stores, shields, swords, spears, arrows, &c.:
and all that was found in his treasures; in other places:
there was nothing in his house; in his royal palace:
nor in all his dominion; that was rare, curious, and valuable:
that Hezekiah showed them not; even the book of the law, as Jarchi says.
(d) Nicolai Abrami Pharus Vet. Test. l. 6. c. 17. p. 164.
Robert Jamieson, A. R. Fausset and David Brown
39:2 glad--It was not the mere act, but the spirit of it, which provoked God (2Chron 32:25), "Hezekiah rendered not again according to the benefit done unto him, for his heart was lifted up"; also compare 2Chron 32:31. God "tries" His people at different times by different ways, bringing out "all that is in their heart," to show them its varied corruptions. Compare David in a similar case (1Chron 21:1-8).
precious things--rather, "the house of his (aromatic) spices"; from a Hebrew root, to "break to pieces," as is done to aromatics.
silver . . . gold--partly obtained from the Assyrian camp (Is 33:4); partly from presents (2Chron 32:23, 2Chron 32:27-29).
precious ointment--used for anointing kings and priests.
armour--or else vessels in general; the parallel passage (2Chron 32:27), "treasuries . . . for shields," favors English Version. His arsenal.
39:339:3: Եւ եկն Եսայի մարգարէ առ արքայն Եզեկիա եւ ասէ ցնա. Զի՞նչ ասեն արքդ այդոքիկ, եւ ուստի՞ եկեալ են առ քեզ։ Եւ ասէ Եզեկիա. Յերկրէ հեռաստանէ եկի՛ն առ իս ՚ի Բաբելոնէ։
3 Եւ ահա Եսայի մարգարէն ներկայացաւ Եզեկիա արքային եւ ասաց նրան. «Ի՞նչ են ասում այդ մարդիկ, ո՞ր կողմերից են եկել մօտդ»: Իսկ Եզեկիան պատասխանեց. «Հեռաւոր աշխարհից են եկել մօտս, Բաբելոնից»:
3 Եսայի մարգարէն Եզեկիա թագաւորին եկաւ ու անոր ըսաւ. «Այդ մարդիկը ի՞նչ ըսին եւ ուրկէ՞ եկան քեզի»։ Եզեկիա ըսաւ. «Ինծի հեռու տեղէ, Բաբելոնէն եկան»։
Եւ եկն Եսայի մարգարէ առ արքայն Եզեկիա եւ ասէ ցնա. Զի՞նչ ասեն արքդ այդոքիկ, եւ ուստի՞ եկեալ են առ քեզ: Եւ ասէ Եզեկիա. Յերկրէ հեռաստանէ եկին առ իս ի Բաբելոնէ:

39:3: Եւ եկն Եսայի մարգարէ առ արքայն Եզեկիա եւ ասէ ցնա. Զի՞նչ ասեն արքդ այդոքիկ, եւ ուստի՞ եկեալ են առ քեզ։ Եւ ասէ Եզեկիա. Յերկրէ հեռաստանէ եկի՛ն առ իս ՚ի Բաբելոնէ։
3 Եւ ահա Եսայի մարգարէն ներկայացաւ Եզեկիա արքային եւ ասաց նրան. «Ի՞նչ են ասում այդ մարդիկ, ո՞ր կողմերից են եկել մօտդ»: Իսկ Եզեկիան պատասխանեց. «Հեռաւոր աշխարհից են եկել մօտս, Բաբելոնից»:
3 Եսայի մարգարէն Եզեկիա թագաւորին եկաւ ու անոր ըսաւ. «Այդ մարդիկը ի՞նչ ըսին եւ ուրկէ՞ եկան քեզի»։ Եզեկիա ըսաւ. «Ինծի հեռու տեղէ, Բաբելոնէն եկան»։
zohrab-1805▾ eastern-1994▾ western am▾
39:339:3 И пришел пророк Исаия к царю Езекии и сказал ему: что говорили эти люди? и откуда они приходили к тебе? Езекия сказал: из далекой земли приходили они ко мне, из Вавилона.
39:3 καὶ και and; even ἦλθεν ερχομαι come; go Ησαιας ησαιας Hēsaΐas; Iseas ὁ ο the προφήτης προφητης prophet πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king Εζεκιαν εζεκιας Ezekias καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him τί τις.1 who?; what? λέγουσιν λεγω tell; declare οἱ ο the ἄνθρωποι ανθρωπος person; human οὗτοι ουτος this; he καὶ και and; even πόθεν ποθεν from where; how can be ἥκασιν ηκω here πρὸς προς to; toward σέ σε.1 you καὶ και and; even εἶπεν επω say; speak Εζεκιας εζεκιας Ezekias ἐκ εκ from; out of γῆς γη earth; land πόρρωθεν πορρωθεν from afar ἥκασιν ηκω here πρός προς to; toward με με me ἐκ εκ from; out of Βαβυλῶνος βαβυλων Babylōn; Vavilon
39:3 וַ wa וְ and יָּבֹא֙ yyāvˌō בוא come יְשַׁעְיָ֣הוּ yᵊšaʕyˈāhû יְשַׁעְיָהוּ Isaiah הַ ha הַ the נָּבִ֔יא nnāvˈî נָבִיא prophet אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלָ֜יו ʔēlˈāʸw אֶל to מָ֥ה mˌā מָה what אָמְר֣וּ׀ ʔāmᵊrˈû אמר say הָ hā הַ the אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man הָ hā הַ the אֵ֗לֶּה ʔˈēlleh אֵלֶּה these וּ û וְ and מֵ mē מִן from אַ֨יִן֙ ʔˈayin אַיִן whence יָבֹ֣אוּ yāvˈōʔû בוא come אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say חִזְקִיָּ֔הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah מֵ mē מִן from אֶ֧רֶץ ʔˈereṣ אֶרֶץ earth רְחֹוקָ֛ה rᵊḥôqˈā רָחֹוק remote בָּ֥אוּ bˌāʔû בוא come אֵלַ֖י ʔēlˌay אֶל to מִ mi מִן from בָּבֶֽל׃ bbāvˈel בָּבֶל Babel
39:3. introiit autem Isaias propheta ad regem Ezechiam et dixit ei quid dixerunt viri isti et unde venerunt ad te et dixit Ezechias de terra longinqua venerunt ad me de Babylonehen Isaias the prophet came to king Ezechias, and said to him: What said these men, and from whence came they to thee? And Ezechias said: From a far country they came to me, from Babylon.
3. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country unto me, even from Babylon.
39:3. Then Isaiah the prophet entered before king Hezekiah, and he said to him, “What did these men say, and from where did they come to you?” And Hezekiah said, “They came to me from a far away land, from Babylon.”
39:3. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country unto me, [even] from Babylon.
Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country unto me, [even] from Babylon:

39:3 И пришел пророк Исаия к царю Езекии и сказал ему: что говорили эти люди? и откуда они приходили к тебе? Езекия сказал: из далекой земли приходили они ко мне, из Вавилона.
39:3
καὶ και and; even
ἦλθεν ερχομαι come; go
Ησαιας ησαιας Hēsaΐas; Iseas
ο the
προφήτης προφητης prophet
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
Εζεκιαν εζεκιας Ezekias
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
τί τις.1 who?; what?
λέγουσιν λεγω tell; declare
οἱ ο the
ἄνθρωποι ανθρωπος person; human
οὗτοι ουτος this; he
καὶ και and; even
πόθεν ποθεν from where; how can be
ἥκασιν ηκω here
πρὸς προς to; toward
σέ σε.1 you
καὶ και and; even
εἶπεν επω say; speak
Εζεκιας εζεκιας Ezekias
ἐκ εκ from; out of
γῆς γη earth; land
πόρρωθεν πορρωθεν from afar
ἥκασιν ηκω here
πρός προς to; toward
με με me
ἐκ εκ from; out of
Βαβυλῶνος βαβυλων Babylōn; Vavilon
39:3
וַ wa וְ and
יָּבֹא֙ yyāvˌō בוא come
יְשַׁעְיָ֣הוּ yᵊšaʕyˈāhû יְשַׁעְיָהוּ Isaiah
הַ ha הַ the
נָּבִ֔יא nnāvˈî נָבִיא prophet
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלָ֜יו ʔēlˈāʸw אֶל to
מָ֥ה mˌā מָה what
אָמְר֣וּ׀ ʔāmᵊrˈû אמר say
הָ הַ the
אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man
הָ הַ the
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
וּ û וְ and
מֵ מִן from
אַ֨יִן֙ ʔˈayin אַיִן whence
יָבֹ֣אוּ yāvˈōʔû בוא come
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
חִזְקִיָּ֔הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
מֵ מִן from
אֶ֧רֶץ ʔˈereṣ אֶרֶץ earth
רְחֹוקָ֛ה rᵊḥôqˈā רָחֹוק remote
בָּ֥אוּ bˌāʔû בוא come
אֵלַ֖י ʔēlˌay אֶל to
מִ mi מִן from
בָּבֶֽל׃ bbāvˈel בָּבֶל Babel
39:3. introiit autem Isaias propheta ad regem Ezechiam et dixit ei quid dixerunt viri isti et unde venerunt ad te et dixit Ezechias de terra longinqua venerunt ad me de Babylone
hen Isaias the prophet came to king Ezechias, and said to him: What said these men, and from whence came they to thee? And Ezechias said: From a far country they came to me, from Babylon.
39:3. Then Isaiah the prophet entered before king Hezekiah, and he said to him, “What did these men say, and from where did they come to you?” And Hezekiah said, “They came to me from a far away land, from Babylon.”
39:3. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country unto me, [even] from Babylon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
39:3: Then came Isaiah - Isaiah was accustomed to declare the will of God most freely to monarchs (see isa 7)
What said these men? - What proposition have they made? What is the design of their coming? It is implied in the question that there had been some improper communication from them. To this question Hezekiah returned no answer.
And from whence came they? - It was doubtless known in Jerusalem that ambassadors had come, but it would not be likely to be known from what country they had come.
From a far country - Probably this was said in order to palliate and excuse his conducts, by intimating to the prophet that it was proper to show respectful attention to foreigners, and that he had done nothing more than was demanded by the laws of hospitality and kindness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:3: came Isaiah: Isa 38:1, Isa 38:5; Sa2 12:1; Kg2 20:14, Kg2 20:15; Ch2 16:7, Ch2 19:2, Ch2 25:15; Jer 22:1, Jer 22:2
They are: Deu 28:49; Jos 9:6, Jos 9:9; Jer 5:15
Carl Friedrich Keil and Franz Delitzsch
39:3
The consequences of this coqueting with the children of the stranger, and this vain display, are pointed out in Is 39:3-8 : "Then came Isaiah the prophet to king Hizkiyahu, and said to him, What have these men said, and whence come they to thee? Hizkiyahu said, They came to me from a far country (K. omits to me), out of Babel. He said further, What have they seen in thy house? Hizkiyahu said, All that is in my house have they seen: there was nothing in my treasures that I had not shown them. Then Isaiah said to Hizkiyahu, Hear the word of Jehovah of hosts (K. omits tsebhâ'ōth); Behold, days come, that all that is in thy house, and all that thy fathers have laid up unto this day, will be carried away to Babel (בּבל, K. בּבלה): nothing will be left behind, saith Jehovah. And of thy children that proceed from thee, whom thou shalt beget, will they take (K. chethib, 'will he take'); and they will be courtiers in the palace of the king of Babel. Then said Hizkiyahu to Isaiah, Good is the word of Jehovah which thou hast spoken. And he said further, Yea (כּי, K. אם הלוא), there shall be peace and stedfastness in my days." Hezekiah's two candid answers in vv. 3 and 4 are an involuntary condemnation of his own conduct, which was sinful in two respects. This self-satisfied display of worthless earthly possessions would bring its own punishment in their loss; and this obsequious suing for admiration and favour on the part of strangers, would be followed by plundering and enslaving on the part of those very same strangers whose envy he had excited. The prophet here foretells the Babylonian captivity; but, in accordance with the occasion here given, not as the destiny of the whole nation, but as that of the house of David. Even political sharp-sightedness might have foreseen, that some such disastrous consequences would follow Hezekiah's imprudent course; but this absolute certainty, that Babylon, which was then struggling hard for independence, would really be the heiress to the Assyrian government of the world, and that it was not from Assyria, which was actually threatening Judah with destruction for its rebellion, but from Babylon, that this destruction would really come, was impossible without the spirit of prophecy. We may infer from Is 39:7 (cf., Is 38:19, and for the fulfilment, Dan 1:3) that Hezekiah had no son as yet, at least none with a claim to the throne; and this is confirmed by 4Kings 21:1. So far as the concluding words are concerned, we should quite misunderstand them, if we saw nothing in them but common egotism. כּי (for) is explanatory here, and therefore confirmatory. אם הלוא, however, does not mean "yea, if only," as Ewald supposes (324, b), but is also explanatory, though in an interrogative form, "Is it not good (i.e., still gracious and kind), if," etc.? He submits with humility to the word of Jehovah, in penitential acknowledgement of his vain, shortsighted, untheocratic conduct, and feels that he is mercifully spared by God, inasmuch as the divine blessings of peace and stability (אמת a self-attesting state of things, without any of those changes which disappoint our confident expectations) would continue. "Although he desired the prosperity of future ages, it would not have been right for him to think it nothing that God had given him a token of His clemency, by delaying His judgment" (Calvin).
Over the kingdom of Judah there was now hanging the very same fate of captivity and exile, which had put an end to the kingdom of Israel eight years before. When the author of the book of Kings prefaces the four accounts of Isaiah in 4Kings 18:13-20, with the recapitulation in 4Kings 18:9-12 (cf., Is 17:5-6), his evident meaning is, that the end of the kingdom of Israel, and the beginning of the end of the kingdom of Judah, had their meeting-point in Hezekiah's time. As Israel fell under the power of the Assyrian empire, which foundered upon Judah, though only through a miraculous manifestation of the grace of God (see Hos 1:7); so did Judah fall a victim to the Babylonian empire. The four accounts are so arranged, that the first two, together with the epilogue in Is 37:36., which contains the account of the fulfilment, bring the Assyrian period of judgment to a close; and the last two, with the eventful sketch in Is 39:6-7, open the way for the great bulk of the prophecies which now follow in chapters 40-66, relating to the Babylonian period of judgment. This Janus-headed arrangement of the contents of chapters 36-39 is a proof that this historical section formed an original part of the "vision of Isaiah." At any rate, it leads to the conclusion that, whoever arranged the four accounts in their present order, had chapters 40-66 before him at the time. We believe, however, that we may, or rather, considering the prophetico-historical style of chapters 36-39, that we must, draw the still further conclusion, that Isaiah himself, when he revised the collection of his prophecies at the end of Hezekiah's reign, or possibly not till the beginning of Manasseh's, bridged over the division between the two halves of the collection by the historical trilogy in the seventh book.
John Gill
39:3 Then came Isaiah the prophet unto King Hezekiah,.... Quickly after the ambassadors had been with the king, and he had shown them all his treasures; the prophet did not come of himself, but was sent by the Lord, though he was not sent for by the king; in the time of his distress and illness he could send for him, but now being well, and in prosperity, he forgot the prophet, to send for him, and have his advice, how he should behave towards these men, as not to offend the Lord:
and said unto him, what said these men? what was their errand to thee, and their business to thee? what did they communicate to thee, or request of thee?
and from whence came they unto thee? from what country? these questions the prophet put to the king, not as ignorant of the men, and their business, and country, but in order to have everything from the king himself, and to lead on to further conversation with him on these things:
and Hezekiah said, they are come from a far country unto me, even from Babylon; he makes no answer to the first question, but at once replies to the second, as being what his heart was lifted up with; that ambassadors should come to him from a very distant country, and from so famous and renowned a place as Babylon; which showed that his name was great in foreign parts, and was in high esteem in distant countries, and even so great a prince as the king of Babylon courted his friendship.
Robert Jamieson, A. R. Fausset and David Brown
39:3 What . . . whence--implying that any proposition coming from the idolatrous enemies of God, with whom Israel was forbidden to form alliance, should have been received with anything but gladness. Reliance on Babylon, rather than on God, was a similar sin to the previous reliance on Egypt (Isa. 30:1-31:9).
far country--implying that he had done nothing more than was proper in showing attention to strangers "from a far country."
39:439:4: Եւ ասէ Եսայի. Զի՞նչ տեսին ՚ի տան քում։ Եւ ասէ Եզեկիա. Զամենայն ինչ որ ՚ի տան իմում էր՝ տեսին, եւ ո՛չ ինչ էր ՚ի տան իմում զոր ո՛չ տեսին. այլ եւ զգա՛նձս եւս զիմ։
4 Եսային ասաց. «Ի՞նչ տեսան քո տան մէջ»: Եզեկիան պատասխանեց. «Ամէն բան, ինչ որ կայ իմ տանը, տեսան: Բան չկայ իմ տան մէջ, որ չտեսնէին, տեսան նաեւ իմ գանձերը»:
4 Անիկա ըսաւ. «Քու տանդ մէջ ի՞նչ տեսան»։ Եզեկիա ըսաւ. «Տանս մէջ ինչ որ կար՝ տեսան ու գանձերուս մէջ բան չմնաց որ անոնց չցուցնէի»։ Այն ատեն Եզեկիային ըսաւ.
Եւ ասէ Եսայի. Զի՞նչ տեսին ի տան քում: Եւ ասէ Եզեկիա. Զամենայն ինչ որ ի տան իմում էր` տեսին, եւ ոչ ինչ էր ի տան իմում զոր ոչ տեսին. այլ եւ զգանձս եւս զիմ:

39:4: Եւ ասէ Եսայի. Զի՞նչ տեսին ՚ի տան քում։ Եւ ասէ Եզեկիա. Զամենայն ինչ որ ՚ի տան իմում էր՝ տեսին, եւ ո՛չ ինչ էր ՚ի տան իմում զոր ո՛չ տեսին. այլ եւ զգա՛նձս եւս զիմ։
4 Եսային ասաց. «Ի՞նչ տեսան քո տան մէջ»: Եզեկիան պատասխանեց. «Ամէն բան, ինչ որ կայ իմ տանը, տեսան: Բան չկայ իմ տան մէջ, որ չտեսնէին, տեսան նաեւ իմ գանձերը»:
4 Անիկա ըսաւ. «Քու տանդ մէջ ի՞նչ տեսան»։ Եզեկիա ըսաւ. «Տանս մէջ ինչ որ կար՝ տեսան ու գանձերուս մէջ բան չմնաց որ անոնց չցուցնէի»։ Այն ատեն Եզեկիային ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
39:439:4 И сказал {Исаия}: что видели они в доме твоем? Езекия сказал: видели всё, что есть в доме моем; ничего не осталось в сокровищницах моих, чего я не показал бы им.
39:4 καὶ και and; even εἶπεν επω say; speak Ησαιας ησαιας Hēsaΐas; Iseas τί τις.1 who?; what? εἴδοσαν οραω view; see ἐν εν in τῷ ο the οἴκῳ οικος home; household σου σου of you; your καὶ και and; even εἶπεν επω say; speak Εζεκιας εζεκιας Ezekias πάντα πας all; every τὰ ο the ἐν εν in τῷ ο the οἴκῳ οικος home; household μου μου of me; mine εἴδοσαν οραω view; see καὶ και and; even οὐκ ου not ἔστιν ειμι be ἐν εν in τῷ ο the οἴκῳ οικος home; household μου μου of me; mine ὃ ος who; what οὐκ ου not εἴδοσαν οραω view; see ἀλλὰ αλλα but καὶ και and; even τὰ ο the ἐν εν in τοῖς ο the θησαυροῖς θησαυρος treasure μου μου of me; mine
39:4 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say מָ֥ה mˌā מָה what רָא֖וּ rāʔˌû ראה see בְּ bᵊ בְּ in בֵיתֶ֑ךָ vêṯˈeḵā בַּיִת house וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say חִזְקִיָּ֗הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in בֵיתִי֙ vêṯˌî בַּיִת house רָא֔וּ rāʔˈû ראה see לֹֽא־ lˈō- לֹא not הָיָ֥ה hāyˌā היה be דָבָ֛ר ḏāvˈār דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not הִרְאִיתִ֖ים hirʔîṯˌîm ראה see בְּ bᵊ בְּ in אֹוצְרֹתָֽי׃ ʔôṣᵊrōṯˈāy אֹוצָר supply
39:4. et dixit quid viderunt in domo tua et dixit Ezechias omnia quae in domo mea sunt viderunt non fuit res quam non ostenderim eis in thesauris meisAnd he said: What saw they in thy house? And Ezechias said: All things that are in my house have they seen, there was not any thing which I have not shewn them in my treasures.
4. Then said he, What have they seen in thine house? And Hezekiah answered, All that is in mine house have they seen: there is nothing among my treasures that I have not shewed them.
39:4. And he said, “What did they see in your house?” And Hezekiah said: “They have seen all the things that are in my house. There was nothing that I did not show them among my treasures.”
39:4. Then said he, What have they seen in thine house? And Hezekiah answered, All that [is] in mine house have they seen: there is nothing among my treasures that I have not shewed them.
Then said he, What have they seen in thine house? And Hezekiah answered, All that [is] in mine house have they seen: there is nothing among my treasures that I have not shewed them:

39:4 И сказал {Исаия}: что видели они в доме твоем? Езекия сказал: видели всё, что есть в доме моем; ничего не осталось в сокровищницах моих, чего я не показал бы им.
39:4
καὶ και and; even
εἶπεν επω say; speak
Ησαιας ησαιας Hēsaΐas; Iseas
τί τις.1 who?; what?
εἴδοσαν οραω view; see
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
σου σου of you; your
καὶ και and; even
εἶπεν επω say; speak
Εζεκιας εζεκιας Ezekias
πάντα πας all; every
τὰ ο the
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
μου μου of me; mine
εἴδοσαν οραω view; see
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
μου μου of me; mine
ος who; what
οὐκ ου not
εἴδοσαν οραω view; see
ἀλλὰ αλλα but
καὶ και and; even
τὰ ο the
ἐν εν in
τοῖς ο the
θησαυροῖς θησαυρος treasure
μου μου of me; mine
39:4
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
מָ֥ה mˌā מָה what
רָא֖וּ rāʔˌû ראה see
בְּ bᵊ בְּ in
בֵיתֶ֑ךָ vêṯˈeḵā בַּיִת house
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
חִזְקִיָּ֗הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
אֵ֣ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
בֵיתִי֙ vêṯˌî בַּיִת house
רָא֔וּ rāʔˈû ראה see
לֹֽא־ lˈō- לֹא not
הָיָ֥ה hāyˌā היה be
דָבָ֛ר ḏāvˈār דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
הִרְאִיתִ֖ים hirʔîṯˌîm ראה see
בְּ bᵊ בְּ in
אֹוצְרֹתָֽי׃ ʔôṣᵊrōṯˈāy אֹוצָר supply
39:4. et dixit quid viderunt in domo tua et dixit Ezechias omnia quae in domo mea sunt viderunt non fuit res quam non ostenderim eis in thesauris meis
And he said: What saw they in thy house? And Ezechias said: All things that are in my house have they seen, there was not any thing which I have not shewn them in my treasures.
39:4. And he said, “What did they see in your house?” And Hezekiah said: “They have seen all the things that are in my house. There was nothing that I did not show them among my treasures.”
39:4. Then said he, What have they seen in thine house? And Hezekiah answered, All that [is] in mine house have they seen: there is nothing among my treasures that I have not shewed them.
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Albert Barnes: Notes on the Bible - 1834
39:4: What have they seen? - It is probable that the fact that Hezekiah had showed them the treasures of his kingdom was known in Jerusalem. Such a fact would be likely to attract attention, and to produce inquiry among the people into the cause.
All that is in mine house - Here was the confessions of a frank, an honest, and a pious man. There was no concealment; no disguise. Hezekiah knew that he was dealing with a man of God - a man too to whom he had been under great obligations. He knew that Isaiah had come commissioned by God, and that it would be in vain to attempt to conceal anything. Nor does he seem to have wished to make any concealment. If he was conscious that what he had done had been improper, he was willing to confess it; and at any rate he was willing that the exact truth should be known. Had Hezekiah been like Ahaz, he might have spurned Isaiah from his presence as presenting improper inquiries. But Hezekiah was accustomed to regard with respect the messengers of God, and he was therefore willing to submit his whole conduct to the divine adjudication and reproof. Piety makes a man willing that all that he has done should be known. It saves him from double-dealing and subterfuges, and a disposition to make vain excuses; and it inclines him to fear God, to respect his ambassadors, and to listen to the voice of eternal truth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:4: All that: Jos 7:19; Job 31:33; Pro 23:5, Pro 28:13; Jo1 1:9
Geneva 1599
39:4 Then said he, What have (d) they seen in thy house? And Hezekiah answered, All that [is] in my house have they seen: there is nothing among my treasures that I have not showed them.
(d) He asks him of the particulars, to make him understand the craft of the wicked, which he before being overcome with their flattery and blinded with ambition, could not see.
John Gill
39:4 Then said he, what have they seen in thine house?.... Coming nearer to the point he had in view, and which was the thing that was displeasing to the Lord; not that he had received the ambassadors, and used them in such a manner as persons in such a quality ought to be used; but that he had shown them what he ought not to have done, and especially from such a principle of pride and vanity as he did:
and Hezekiah answered without any reserve, very openly, not suspecting that the prophet was come with a reproof to him, or to blame him, or would blame him for what he had done:
all that is in my house have they seen; the several royal apartments, and the furniture of them:
there is nothing among my treasures that I have not showed them: which were more secret, laid up in cabinets, under lock and key; his gold, silver, jewels, and precious stones, spices, and ointments. Jerom thinks he showed them the furniture and vessels of the temple, though he does not mention them.
Robert Jamieson, A. R. Fausset and David Brown
39:4 All--a frank confession of his whole fault; the king submits his conduct to the scrutiny of a subject, because that subject was accredited by God. Contrast Asa (2Chron 16:7-10).
39:539:5: Եւ ասէ ցնա Եսայի. Արդ՝ լո՛ւր զպատգամս Տեառն զօրութեանց.
5 Եսային ասաց նրան. «Հիմա դու լսի՛ր Զօրութիւնների Տիրոջ պատգամները.
5 «Զօրքերու Տէրոջը խօսքին մտիկ ըրէ.
Եւ ասէ ցնա Եսայի. Արդ լուր զպատգամս Տեառն զօրութեանց:

39:5: Եւ ասէ ցնա Եսայի. Արդ՝ լո՛ւր զպատգամս Տեառն զօրութեանց.
5 Եսային ասաց նրան. «Հիմա դու լսի՛ր Զօրութիւնների Տիրոջ պատգամները.
5 «Զօրքերու Տէրոջը խօսքին մտիկ ըրէ.
zohrab-1805▾ eastern-1994▾ western am▾
39:539:5 И сказал Исаия Езекии: выслушай слово Господа Саваофа:
39:5 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Ησαιας ησαιας Hēsaΐas; Iseas ἄκουσον ακουω hear τὸν ο the λόγον λογος word; log κυρίου κυριος lord; master σαβαωθ σαβαωθ Tsebaoth
39:5 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְשַׁעְיָ֖הוּ yᵊšaʕyˌāhû יְשַׁעְיָהוּ Isaiah אֶל־ ʔel- אֶל to חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah שְׁמַ֖ע šᵊmˌaʕ שׁמע hear דְּבַר־ dᵊvar- דָּבָר word יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
39:5. et dixit Isaias ad Ezechiam audi verbum Domini exercituumAnd Isaias said to Ezechias: Hear the word of the Lord of hosts.
5. Then said Isaiah to Hezekiah, Hear the word of the LORD of hosts.
39:5. And Isaiah said to Hezekiah: “Hear the word of the Lord of hosts:
39:5. Then said Isaiah to Hezekiah, Hear the word of the LORD of hosts:
Then said Isaiah to Hezekiah, Hear the word of the LORD of hosts:

39:5 И сказал Исаия Езекии: выслушай слово Господа Саваофа:
39:5
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Ησαιας ησαιας Hēsaΐas; Iseas
ἄκουσον ακουω hear
τὸν ο the
λόγον λογος word; log
κυρίου κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
39:5
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
יְשַׁעְיָ֖הוּ yᵊšaʕyˌāhû יְשַׁעְיָהוּ Isaiah
אֶל־ ʔel- אֶל to
חִזְקִיָּ֑הוּ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
שְׁמַ֖ע šᵊmˌaʕ שׁמע hear
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
39:5. et dixit Isaias ad Ezechiam audi verbum Domini exercituum
And Isaias said to Ezechias: Hear the word of the Lord of hosts.
39:5. And Isaiah said to Hezekiah: “Hear the word of the Lord of hosts:
39:5. Then said Isaiah to Hezekiah, Hear the word of the LORD of hosts:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Then said Isaiah to Hezekiah, Hear the word of the LORD of hosts: 6 Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the LORD. 7 And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. 8 Then said Hezekiah to Isaiah, Good is the word of the LORD which thou hast spoken. He said moreover, For there shall be peace and truth in my days.
Hence let us observe, 1. That, if God love us, he will humble us, and will find some way or other to pull down our spirits when they are lifted up above measure. A mortifying message is sent to Hezekiah, that he might be humbled for the pride of his heart, and be convinced of the folly of it; for though God may suffer his people to fall into sin, as he did Hezekiah here, to prove him, that he might know all that was in his heart, yet he will not suffer them to lie still in it. 2. It is just with God to take that from us which we make the matter of our pride, and on which we build a carnal confidence. When David was proud of the numbers of his people God took a course to make them fewer; and when Hezekiah boasts of his treasures, and looks upon them with too great a complacency, he is told that he acts like the foolish traveller who shows his money and gold to one that proves a thief and is thereby tempted to rob him. 3. If we could but see things that will be, we should be ashamed of our thoughts of things that are. If Hezekiah had known that the seed and successors of this king of Babylon would hereafter be the ruin of his family and kingdom, he would not have complimented his ambassadors as he did; and, when the prophet told him that it would be so, we may well imagine how he was vexed at himself for what he had done. We cannot certainly foresee what will be, but are told, in general, All is vanity, and therefore it is vanity for us to take complacency and put confidence in any thing that goes under that character. 4. Those that are fond of an acquaintance or alliance with irreligious men will first or last have enough of it, and will have cause to repent it. Hezekiah thought himself very happy in the friendship of Babylon, though it was the mother of harlots and idolatries; but Babylon, who now courted Jerusalem, in process of time conquered her and carried her captive. Leagues with sinners, and leagues with sin too, will end thus; it is therefore our wisdom to keep at a distance from them. 5. Those that truly repent of their sins will take it well to be reproved for them and will be willing to be told of their faults. Hezekiah reckoned that word of the Lord good which discovered sin to him, and made him sensible that he had done amiss, which before he was not aware of. The language of true penitents is, Let the righteous smite me; it shall be a kindness; and the law is therefore good, because, being spiritual, in it sin appears sin, and exceedingly sinful. 6. True penitents will quietly submit, not only to the reproofs of the word, but to the rebukes of Providence for their sins. When Hezekiah was told of the punishment of his iniquity he said, Good is the word of the Lord, not only the mitigation of the sentence, but the sentence itself; he has nothing to object against the equity of it, but says Amen to the threatening. Those that see the evil of sin, and what it deserves, will justify God in all that is brought upon them for it, and own that he punishes them less than their iniquities deserve. 7. Though we must not be regardless of those that come after us, yet we must reckon ourselves well done by if there be peace and truth in our days, and better than we had reason to expect. If a storm be coming, we must reckon it a favour to get into the harbour before it comes, and be gathered to the grave in peace; yet we can never be secure of this, but must prepare for changes in our own time, that we may stand complete in all the will of God, and bid it welcome whatever it is.
Albert Barnes: Notes on the Bible - 1834
39:5: Hear the word of the Lord of hosts - Hear what the mighty God that rules in heaven says of this. This is an instance of great fidelity on the part of the prophet. He felt himself sent from God in a solemn manner to rebuke sin in a monarch, and a pious monarch. It is an instance that strikingly resembles the boldness and faithfulness of Nathan when he went to David, and said, 'Thou art the man' Sa2 12:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:5: Hear: Sa1 13:13, Sa1 13:14, Sa1 15:16
John Gill
39:5 Then said Isaiah to Hezekiah,.... Now he begins to let him know that he came not of himself, and that he did not ask these questions to gratify his own curiosity, but that he came from the Lord, and with a word of rebuke from him:
hear the word of the Lord of hosts; a greater King than thou art, who art so elated with thy riches, and grandeur, and fame; or than the king of Babylon, whose ambassadors these are; even the King of kings, and Lord of armies above and below, and who is able to make good every word that is spoken by him, and therefore should be solemnly attended to.
Robert Jamieson, A. R. Fausset and David Brown
39:5 Lord of hosts--who has all thy goods at His disposal.
39:639:6: Ահա եկեսցեն աւուրք, եւ առնուցո՛ւն զամենայն ինչ՝ որ ՚ի տա՛ն քում է, եւ զոր ինչ միանգամ ժողովեցին հարքն քո մինչեւ ցայսօր. տարցի՛ն ՚ի Բաբելովն, եւ մի՛ ինչ ամենեւին թողուցուն[10032]։ [10032] Ոմանք. Զամենայն ինչս որ ՚ի տան... եւ զոր միանգամ։
6 “Ահա գալու են օրեր, երբ պիտի խլեն ամէն բան, ինչ որ կայ քո տան մէջ, ինչ որ հաւաքել են քո հայրերը մինչեւ այսօր: Դրանք Բաբելոն պիտի տարուեն, ոչ մի բան չեն թողնելու”: Աստուած ասաց,
6 ‘Ահա օրեր պիտի գան, որ քու տանդ մէջ ինչ որ կայ ու ինչ որ քու հայրերդ մինչեւ այսօր հաւաքեցին Բաբելոն պիտի տարուին, բան մը պիտի չմնայ’։
Ահա եկեսցեն աւուրք, եւ առնուցուն զամենայն ինչ որ ի տան քում է, եւ զոր ինչ միանգամ ժողովեցին հարքն քո մինչեւ ցայսօր. տարցին ի Բաբելոն, եւ մի՛ ինչ ամենեւին [569]թողուցուն. այլ ասաց Աստուած, թէ:

39:6: Ահա եկեսցեն աւուրք, եւ առնուցո՛ւն զամենայն ինչ՝ որ ՚ի տա՛ն քում է, եւ զոր ինչ միանգամ ժողովեցին հարքն քո մինչեւ ցայսօր. տարցի՛ն ՚ի Բաբելովն, եւ մի՛ ինչ ամենեւին թողուցուն[10032]։
[10032] Ոմանք. Զամենայն ինչս որ ՚ի տան... եւ զոր միանգամ։
6 “Ահա գալու են օրեր, երբ պիտի խլեն ամէն բան, ինչ որ կայ քո տան մէջ, ինչ որ հաւաքել են քո հայրերը մինչեւ այսօր: Դրանք Բաբելոն պիտի տարուեն, ոչ մի բան չեն թողնելու”: Աստուած ասաց,
6 ‘Ահա օրեր պիտի գան, որ քու տանդ մէջ ինչ որ կայ ու ինչ որ քու հայրերդ մինչեւ այսօր հաւաքեցին Բաբելոն պիտի տարուին, բան մը պիտի չմնայ’։
zohrab-1805▾ eastern-1994▾ western am▾
39:639:6 вот, придут дни, и всё, что есть в доме твоем и что собрали отцы твои до сего дня, будет унесено в Вавилон; ничего не останется, говорит Господь.
39:6 ἰδοὺ ιδου see!; here I am ἡμέραι ημερα day ἔρχονται ερχομαι come; go λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even λήμψονται λαμβανω take; get πάντα πας all; every τὰ ο the ἐν εν in τῷ ο the οἴκῳ οικος home; household σου σου of you; your καὶ και and; even ὅσα οσος as much as; as many as συνήγαγον συναγω gather οἱ ο the πατέρες πατηρ father σου σου of you; your ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he εἰς εις into; for Βαβυλῶνα βαβυλων Babylōn; Vavilon ἥξει ηκω here καὶ και and; even οὐδὲν ουδεις no one; not one οὐ ου not μὴ μη not καταλίπωσιν καταλειπω leave behind; remain εἶπεν επω say; speak δὲ δε though; while ὁ ο the θεὸς θεος God
39:6 הִנֵּה֮ hinnē הִנֵּה behold יָמִ֣ים yāmˈîm יֹום day בָּאִים֒ bāʔîm בוא come וְ wᵊ וְ and נִשָּׂ֣א׀ niśśˈā נשׂא lift כָּל־ kol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in בֵיתֶ֗ךָ vêṯˈeḵā בַּיִת house וַ wa וְ and אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אָצְר֧וּ ʔāṣᵊrˈû אצר store אֲבֹתֶ֛יךָ ʔᵃvōṯˈeʸḵā אָב father עַד־ ʕaḏ- עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּ֖ה zzˌeh זֶה this בָּבֶ֑ל bāvˈel בָּבֶל Babel לֹֽא־ lˈō- לֹא not יִוָּתֵ֥ר yiwwāṯˌēr יתר remain דָּבָ֖ר dāvˌār דָּבָר word אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
39:6. ecce dies venient et auferentur omnia quae in domo tua sunt et quae thesaurizaverunt patres tui usque ad diem hanc in Babylonem non relinquetur quicquam dicit DominusBehold the days shall come that all that is in thy house, and that thy fathers have laid up in store until this day, shall be carried away into Babylon: there shall not any thing be left, saith the Lord.
6. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the LORD.
39:6. Behold, the days are coming when all that is in your house, and all that your fathers have stored up, even to this day, will be taken away to Babylon. There will be nothing left behind, says the Lord.
39:6. Behold, the days come, that all that [is] in thine house, and [that] which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the LORD.
Behold, the days come, that all that [is] in thine house, and [that] which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the LORD:

39:6 вот, придут дни, и всё, что есть в доме твоем и что собрали отцы твои до сего дня, будет унесено в Вавилон; ничего не останется, говорит Господь.
39:6
ἰδοὺ ιδου see!; here I am
ἡμέραι ημερα day
ἔρχονται ερχομαι come; go
λέγει λεγω tell; declare
κύριος κυριος lord; master
καὶ και and; even
λήμψονται λαμβανω take; get
πάντα πας all; every
τὰ ο the
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
σου σου of you; your
καὶ και and; even
ὅσα οσος as much as; as many as
συνήγαγον συναγω gather
οἱ ο the
πατέρες πατηρ father
σου σου of you; your
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
εἰς εις into; for
Βαβυλῶνα βαβυλων Babylōn; Vavilon
ἥξει ηκω here
καὶ και and; even
οὐδὲν ουδεις no one; not one
οὐ ου not
μὴ μη not
καταλίπωσιν καταλειπω leave behind; remain
εἶπεν επω say; speak
δὲ δε though; while
ο the
θεὸς θεος God
39:6
הִנֵּה֮ hinnē הִנֵּה behold
יָמִ֣ים yāmˈîm יֹום day
בָּאִים֒ bāʔîm בוא come
וְ wᵊ וְ and
נִשָּׂ֣א׀ niśśˈā נשׂא lift
כָּל־ kol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
בֵיתֶ֗ךָ vêṯˈeḵā בַּיִת house
וַ wa וְ and
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אָצְר֧וּ ʔāṣᵊrˈû אצר store
אֲבֹתֶ֛יךָ ʔᵃvōṯˈeʸḵā אָב father
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
בָּבֶ֑ל bāvˈel בָּבֶל Babel
לֹֽא־ lˈō- לֹא not
יִוָּתֵ֥ר yiwwāṯˌēr יתר remain
דָּבָ֖ר dāvˌār דָּבָר word
אָמַ֥ר ʔāmˌar אמר say
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
39:6. ecce dies venient et auferentur omnia quae in domo tua sunt et quae thesaurizaverunt patres tui usque ad diem hanc in Babylonem non relinquetur quicquam dicit Dominus
Behold the days shall come that all that is in thy house, and that thy fathers have laid up in store until this day, shall be carried away into Babylon: there shall not any thing be left, saith the Lord.
39:6. Behold, the days are coming when all that is in your house, and all that your fathers have stored up, even to this day, will be taken away to Babylon. There will be nothing left behind, says the Lord.
39:6. Behold, the days come, that all that [is] in thine house, and [that] which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
39:6: To Babylon - בבלה babelah, so two MSS., (one ancient); rightly, without doubt as the other copy (Kg2 20:17) has it. This prediction was fulfilled about one hundred and fifty years after it was spoken: see Dan 1:2, Dan 1:3-7. What a proof of Divine omniscience!
Albert Barnes: Notes on the Bible - 1834
39:6: Behold, the days come - The captivity of the Jews in Babylon commenced about one hundred and twenty years after this prediction (compare Jer 20:5).
That all that is in thine house - That is, all the treasures that are in the treasure-house Isa 39:2.
And that which thy fathers have laid up in store - In Kg2 18:15-16, we are told that Hezekiah, in order to meet the demands of the king of Assyria, had cut off even the ornaments of the temple, and taken all the treasures which were in 'the king's house.' It is possible, however, that there might have been other treasures which had been accumulated by the kings before him which he had not touched.
Nothing shall be left - This was literally fulfilled (see Ch2 36:18). It is remarkable, says Vitringa, that this is the first intimation that the Jews would be carried to Babylon - the first designation of the place where they would be so long punished and oppressed. Micah Mic 4:10, a contemporary of Isaiah, declares the same thing, but probably this was not before the declaration here made by Isaiah. Moses had declared repeatedly, that, if they were a rebellious people, they should be removed from their own to a foreign land; but he had not designated the country Lev 26:33-34; Deu 28:64-67; Deu 30:3. Ahijah, in the time of Jeroboam Kg1 14:15, had predicted that they should be carried 'beyond the river,' that is, the Euphrates; and Amos Amo 5:27 had said that God would carry them 'into captivity beyond Damascus.' But all these predictions were now concentrated on Babylon; and it was for the first time distinctly announced by Isaiah that that was to be the land where they were to suffer so long and so painful a captivity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:6: that all: Kg2 20:17-19, Kg2 24:13, Kg2 25:13-15; Ch2 36:10, Ch2 36:18; Jer 20:5, Jer 27:21, Jer 27:22; Jer 52:17-19; Dan 1:2
Geneva 1599
39:6 Behold, the days come, that all that [is] in thy house, and [that] which thy fathers have laid up in store until this day, shall be (e) carried to Babylon: nothing shall be left, saith the LORD.
(e) By the grievousness of the punishment is declared how greatly God detested ambition and vain glory.
John Gill
39:6 Behold, the days come,.... Or, "are coming (e)"; and which quickly came; after a few reigns more, even in Jehoiakim's time:
that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon; as it was, when Jehoiakim king of Judah, his mother, servants, princes, and officers, were taken by the king of Babylon, and carried captive, and along with them the treasures of the king's house, and also all the treasures of the house of the Lord, 4Kings 24:12,
nothing shall be left, saith the Lord; this was, as Jarchi says, measure for measure; as there was nothing that was not shown to the ambassadors, so nothing should be left untaken away by the Babylonians.
(e) "venientes", Montanus; "venturi sunt", Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
39:6 days come--one hundred twenty years afterwards. This is the first intimation that the Jews would be carried to Babylon--the first designation of their place of punishment. The general prophecy of Moses (Lev 26:33; Deut 28:64); the more particular one of Ahijah in Jeroboam's time (3Kings 14:15), "beyond the river"; and of Amos 5:27, "captivity beyond Damascus"; are now concentrated in this specific one as to "Babylon" (Mic 4:10). It was an exact retribution in kind, that as Babylon had been the instrument of Hezekiah and Judah's sin, so also it should be the instrument of their punishment.
39:739:7: Այլ ասաց Աստուած, թէ՝ եւ յորդւոց քոց որ ելանիցեն ՚ի քէն՝ զորս դո՛ւն ծնանիցիս, տարցին եւ արասցեն ներքինի՛ս ՚ի տան թագաւորին Բաբելացւոց։
7 թէ պիտի տարուեն նաեւ քո որդիներից շատերը, որոնք քեզնից են լինելու, որոնց դու ես ծնելու, տանելու եւ ներքինիներ են դարձնելու Բաբելոնի թագաւորի պալատում»:
7 Քու սեփական որդիներդ ալ պիտի առնեն եւ անոնք Բաբելոնի թագաւորին պալատին մէջ ներքինիներ պիտի ըլլան»։
Եւ յորդւոց քոց որ ելանիցեն ի քէն` զորս դուն ծնանիցիս, տարցին եւ արասցեն ներքինիս ի տան թագաւորին Բաբելացւոց:

39:7: Այլ ասաց Աստուած, թէ՝ եւ յորդւոց քոց որ ելանիցեն ՚ի քէն՝ զորս դո՛ւն ծնանիցիս, տարցին եւ արասցեն ներքինի՛ս ՚ի տան թագաւորին Բաբելացւոց։
7 թէ պիտի տարուեն նաեւ քո որդիներից շատերը, որոնք քեզնից են լինելու, որոնց դու ես ծնելու, տանելու եւ ներքինիներ են դարձնելու Բաբելոնի թագաւորի պալատում»:
7 Քու սեփական որդիներդ ալ պիտի առնեն եւ անոնք Բաբելոնի թագաւորին պալատին մէջ ներքինիներ պիտի ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
39:739:7 И возьмут из сыновей твоих, которые произойдут от тебя, которых ты родишь, и они будут евнухами во дворце царя Вавилонского.
39:7 ὅτι οτι since; that καὶ και and; even ἀπὸ απο from; away τῶν ο the τέκνων τεκνον child σου σου of you; your ὧν ος who; what ἐγέννησας γενναω father; born λήμψονται λαμβανω take; get καὶ και and; even ποιήσουσιν ποιεω do; make σπάδοντας σπαδων in τῷ ο the οἴκῳ οικος home; household τοῦ ο the βασιλέως βασιλευς monarch; king τῶν ο the Βαβυλωνίων βαβυλωνιος Babylōnios; Vavilonios
39:7 וּ û וְ and מִ mi מִן from בָּנֶ֜יךָ bbānˈeʸḵā בֵּן son אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יֵצְא֧וּ yēṣᵊʔˈû יצא go out מִמְּךָ֛ mimmᵊḵˈā מִן from אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תֹּולִ֖יד tôlˌîḏ ילד bear יִקָּ֑חוּ yiqqˈāḥû לקח take וְ wᵊ וְ and הָיוּ֙ hāyˌû היה be סָרִיסִ֔ים sārîsˈîm סָרִיס official בְּ bᵊ בְּ in הֵיכַ֖ל hêḵˌal הֵיכָל palace מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king בָּבֶֽל׃ bāvˈel בָּבֶל Babel
39:7. et de filiis tuis qui exibunt de te quos genueris tollent et erunt eunuchi in palatio regis BabylonisAnd of thy children, that shall issue from thee, whom thou shalt beget, they shall take away, and they shall be eunuchs in the palace of the king of Babylon.
7. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.
39:7. And your children, who will issue from you, whom you will produce, they will be taken away. And they will become eunuchs in the palace of the king of Babylon.”
39:7. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.
And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon:

39:7 И возьмут из сыновей твоих, которые произойдут от тебя, которых ты родишь, и они будут евнухами во дворце царя Вавилонского.
39:7
ὅτι οτι since; that
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
τέκνων τεκνον child
σου σου of you; your
ὧν ος who; what
ἐγέννησας γενναω father; born
λήμψονται λαμβανω take; get
καὶ και and; even
ποιήσουσιν ποιεω do; make
σπάδοντας σπαδων in
τῷ ο the
οἴκῳ οικος home; household
τοῦ ο the
βασιλέως βασιλευς monarch; king
τῶν ο the
Βαβυλωνίων βαβυλωνιος Babylōnios; Vavilonios
39:7
וּ û וְ and
מִ mi מִן from
בָּנֶ֜יךָ bbānˈeʸḵā בֵּן son
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יֵצְא֧וּ yēṣᵊʔˈû יצא go out
מִמְּךָ֛ mimmᵊḵˈā מִן from
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תֹּולִ֖יד tôlˌîḏ ילד bear
יִקָּ֑חוּ yiqqˈāḥû לקח take
וְ wᵊ וְ and
הָיוּ֙ hāyˌû היה be
סָרִיסִ֔ים sārîsˈîm סָרִיס official
בְּ bᵊ בְּ in
הֵיכַ֖ל hêḵˌal הֵיכָל palace
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
בָּבֶֽל׃ bāvˈel בָּבֶל Babel
39:7. et de filiis tuis qui exibunt de te quos genueris tollent et erunt eunuchi in palatio regis Babylonis
And of thy children, that shall issue from thee, whom thou shalt beget, they shall take away, and they shall be eunuchs in the palace of the king of Babylon.
39:7. And your children, who will issue from you, whom you will produce, they will be taken away. And they will become eunuchs in the palace of the king of Babylon.”
39:7. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
39:7: And of that sons - Thy posterity (see the note at Mat 1:1).
That shall issue from thee - Of the royal family. The captivity at Babylon occurred more than a hundred years after this, and of course those who were carried there were somewhat remote descendants of Hezekiah.
And they shall be eunuchs - The word used here (סריסים sâ riysiym) denotes properly and strictly eunuchs, or such persons as were accustomed to attend on the harems of Oriental monarchs Est 2:3, Est 2:14-15. These persons were also employed often in various offices of the court Est 1:10, Est 1:12, Est 1:15, and hence, the word often means a minister of court, a court-officer, though not literally an eunuch Gen 37:6; Gen 39:1. It is not easy, however, to tell when the word is to be understood literally, and when not. The Targum understands it of those who should be nurtured, or become great in the kingdom of Babylon. That the Jews were advanced to some offices of trust and power in Babylon, is evident from the case of Daniel Dan 1:2-7. It is by no means improbable, also, that the king of Babylon would have a pride in having among the attendants at his court, or even over the harem, the descendants of the once magnificent monarchs of the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:7: of thy sons: Kg2 24:12, Kg2 25:6, Kg2 25:7; Ch2 33:11, Ch2 36:10, Ch2 36:20; Jer 39:7; Eze 17:12-20
they shall be: Fulfilled, Dan 1:2-7
Geneva 1599
39:7 And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be (f) eunuchs in the palace of the king of Babylon.
(f) That is, officers and servants.
John Gill
39:7 And of thy sons that shall issue from thee, which thou shalt beget, shall they take away,.... Manasseh his immediate son was taken and carried to Babylon, though afterwards released; nor does it appear that he was made a eunuch or an officer there; this had its fulfilment in Jeconiah and his children, and in others that were of the seed royal, as Daniel, Hananiah, Mishael, and Azariah, to whom the Jewish commentators apply this; this is expressed in different words, signifying much the same, to affect the mind of Hezekiah the more:
and they shall be eunuchs in the palace of the king of Babylon; or "chamberlains"; and who very often were castrated for that purpose, though it does not necessarily signify such, being used of officers in general. The Targum renders it "princes" (f); and such an one was Daniel in the court of the king of Babylon; and his three companions were also promoted, Dan 2:48.
(f) So Kimchi and Ben Melech interpret it princes and governors.
Robert Jamieson, A. R. Fausset and David Brown
39:7 sons . . . from thee--The sons which Hezekiah (as JOSEPHUS tells us) wished to have (see on Is 28:3, on "wept sore") will be among the foremost in suffering.
eunuchs--fulfilled (Dan 1:2-3, Dan 1:7).
39:839:8: Եւ ասէ Եզեկիա ցԵսայի. Բարի՛ է բանդ Տեառն զոր խօսեցաւ. եղիցի արդարութիւն եւ խաղաղութիւն յաւուրս իմ։
8 Իսկ Եզեկիան ասաց Եսայուն. «Տիրոջ այդ խօսքը, որ դու յայտնեցիր, բարի է. թող արդարութիւն ու խաղաղութիւն լինի իմ օրերում»:
8 Եզեկիա Եսայիին ըսաւ. «Տէրոջը խօսքը, որ դուն ըսիր, բարի է»։ Նաեւ ըսաւ. «Որովհետեւ իմ օրերուս մէջ խաղաղութիւն ու ապահովութիւն պիտի ըլլայ»։
Եւ ասէ Եզեկիա ցԵսայի. Բարի է բանդ Տեառն զոր [570]խօսեցաւ. եղիցի`` արդարութիւն եւ խաղաղութիւն յաւուրս իմ:

39:8: Եւ ասէ Եզեկիա ցԵսայի. Բարի՛ է բանդ Տեառն զոր խօսեցաւ. եղիցի արդարութիւն եւ խաղաղութիւն յաւուրս իմ։
8 Իսկ Եզեկիան ասաց Եսայուն. «Տիրոջ այդ խօսքը, որ դու յայտնեցիր, բարի է. թող արդարութիւն ու խաղաղութիւն լինի իմ օրերում»:
8 Եզեկիա Եսայիին ըսաւ. «Տէրոջը խօսքը, որ դուն ըսիր, բարի է»։ Նաեւ ըսաւ. «Որովհետեւ իմ օրերուս մէջ խաղաղութիւն ու ապահովութիւն պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
39:839:8 И сказал Езекия Исаии: благо слово Господне, которое ты изрек; потому что, присовокупил он, мир и благосостояние пребудут во дни мои.
39:8 καὶ και and; even εἶπεν επω say; speak Εζεκιας εζεκιας Ezekias πρὸς προς to; toward Ησαιαν ησαιας Hēsaΐas; Iseas ἀγαθὸς αγαθος good ὁ ο the λόγος λογος word; log κυρίου κυριος lord; master ὃν ος who; what ἐλάλησεν λαλεω talk; speak γενέσθω γινομαι happen; become δὴ δη in fact εἰρήνη ειρηνη peace καὶ και and; even δικαιοσύνη δικαιοσυνη rightness; right standing ἐν εν in ταῖς ο the ἡμέραις ημερα day μου μου of me; mine
39:8 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say חִזְקִיָּ֨הוּ֙ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah אֶֽל־ ʔˈel- אֶל to יְשַׁעְיָ֔הוּ yᵊšaʕyˈāhû יְשַׁעְיָהוּ Isaiah טֹ֥וב ṭˌôv טֹוב good דְּבַר־ dᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבַּ֑רְתָּ dibbˈartā דבר speak וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say כִּ֥י kˌî כִּי that יִהְיֶ֛ה yihyˈeh היה be שָׁלֹ֥ום šālˌôm שָׁלֹום peace וֶ we וְ and אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness בְּ bᵊ בְּ in יָמָֽי׃ פ yāmˈāy . f יֹום day
39:8. et dixit Ezechias ad Isaiam bonum verbum Domini quod locutus est et dixit fiat tantum pax et veritas in diebus meisAnd Ezechias said to Isaias: The word of the Lord, which he hath spoken, is good. And he said: Only let peace and truth be in my days.
8. Then said Hezekiah unto Isaiah, Good is the word of the LORD which thou hast spoken. He said moreover, For there shall be peace and truth in my days.
39:8. And Hezekiah said to Isaiah, “The word of the Lord which he has spoken is good.” And he said, “But let there be peace and truth in my days.”
39:8. Then said Hezekiah to Isaiah, Good [is] the word of the LORD which thou hast spoken. He said moreover, For there shall be peace and truth in my days.
Then said Hezekiah to Isaiah, Good [is] the word of the LORD which thou hast spoken. He said moreover, For there shall be peace and truth in my days:

39:8 И сказал Езекия Исаии: благо слово Господне, которое ты изрек; потому что, присовокупил он, мир и благосостояние пребудут во дни мои.
39:8
καὶ και and; even
εἶπεν επω say; speak
Εζεκιας εζεκιας Ezekias
πρὸς προς to; toward
Ησαιαν ησαιας Hēsaΐas; Iseas
ἀγαθὸς αγαθος good
ο the
λόγος λογος word; log
κυρίου κυριος lord; master
ὃν ος who; what
ἐλάλησεν λαλεω talk; speak
γενέσθω γινομαι happen; become
δὴ δη in fact
εἰρήνη ειρηνη peace
καὶ και and; even
δικαιοσύνη δικαιοσυνη rightness; right standing
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
μου μου of me; mine
39:8
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
חִזְקִיָּ֨הוּ֙ ḥizqiyyˈāhû חִזְקִיָּהוּ Hizkiah
אֶֽל־ ʔˈel- אֶל to
יְשַׁעְיָ֔הוּ yᵊšaʕyˈāhû יְשַׁעְיָהוּ Isaiah
טֹ֥וב ṭˌôv טֹוב good
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבַּ֑רְתָּ dibbˈartā דבר speak
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
כִּ֥י kˌî כִּי that
יִהְיֶ֛ה yihyˈeh היה be
שָׁלֹ֥ום šālˌôm שָׁלֹום peace
וֶ we וְ and
אֱמֶ֖ת ʔᵉmˌeṯ אֶמֶת trustworthiness
בְּ bᵊ בְּ in
יָמָֽי׃ פ yāmˈāy . f יֹום day
39:8. et dixit Ezechias ad Isaiam bonum verbum Domini quod locutus est et dixit fiat tantum pax et veritas in diebus meis
And Ezechias said to Isaias: The word of the Lord, which he hath spoken, is good. And he said: Only let peace and truth be in my days.
39:8. And Hezekiah said to Isaiah, “The word of the Lord which he has spoken is good.” And he said, “But let there be peace and truth in my days.”
39:8. Then said Hezekiah to Isaiah, Good [is] the word of the LORD which thou hast spoken. He said moreover, For there shall be peace and truth in my days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
39:8: Then said Hezekiah - The nature of Hezekiah's crime, and his humiliation on the message of God to him by the prophet, is more expressly declared by the author of the book of the Chronicles: "But Hezekiah rendered not again according to the benefit done unto him; for his heart was lifted up; therefore there was wrath upon him, and upon Judah and Jerusalem. Notwithstanding, Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the Lord came not upon them in the days of Hezekiah. And Hezekiah prospered in all his works. Howbeit, in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him, to try him, that he might know all that was in his heart." Ch2 32:25, Ch2 32:26, Ch2 32:30, Ch2 32:31.
There shall be peace and truth in my days - I rather think these words should be understood as an humble inquiry of the king, addressed to the prophet. "Shall there be prosperity, שלום shalom, and truth in My days? - Shall I escape the evil which thou predictest?" Understood otherwise, they manifest a pitiful unconcern both for his own family and for the nation. "So I be well, I care not how it may go with others." This is the view I have taken of the passage in Kg2 21:19. Let the reader judge whether this, or the former, should be preferred. See the concluding notes on 2 Kings 20.
Albert Barnes: Notes on the Bible - 1834
39:8: Good is the word of the Lord - The sense of this is, 'I acquiesce in this; I perceive that it is right; I see in it evidence of benevolence and goodness.' The grounds of his acquiescence seem to have been:
1. The fact that he saw that it was just. He felt that he had sinned, and that he had made an improper display of his treasures, and deserved to be punished.
2. He felt that the sentence was mild and merciful. It was less than he deserved, and less than he had reason to expect.
3. It was merciful to him, and to his kingdom at that time. God was not coming forth to cut him off, or to involve him in anymore calamity.
4. His own reign and life were to be full of mercy still.
He had abundant cause of gratitude, therefore, that God was dealing with him in so much kindness. It cannot be shown that Hezekiah was regardless of his posterity, or unconcerned at the calamity which would come upon them. All that the passage fairly implies is, that he saw that it was right; and that it was proof of great mercy in God that the punishment was deferred, and was not, as in the case of David (2 Sam. 13-14 ff), to be inflicted in his own time. The nature of the crime of Hezekiah is more fully stated in the parallel passage in Ch2 32:25-26, Ch2 32:30-31.
For there shall be peace - My kingdom shall not be disturbed during my reign with a foreign invasion.
And truth - The truth of God shall be maintained; his worship shall be kept up; his name shall be honored.
In my days - During my reign. He inferred this because Isaiah had said Isa 39:7 that his posterity would be carried to Babylon. He was assured, therefore, that these calamities would not come in his own time. We may learn from this:
1. That we should submit to God when he punishes us. If we have right feelings we shall always see that we deserve all that we are called to suffer.
2. In the midst of severest judgments we may find some evidence of mercy. There are some considerations on which the mind may fix that will console it with the evidence of the compassion of God, and that will not only make it submissive, but fill it with gratitude.
3. We should accustom ourselves to such views of the divine dealings, and should desire to find in them the evidence of goodness and mercy, and not the evidence of wrath and severity.
It is of infinite importance that we should cherish right views of God; and should believe that he is holy, good. and merciful. To do this, we should feel that we deserve all that we suffer; we should look at what we might have endured; we should look at the mercies spared to us, as well as at those which are taken away; and we should hold to the belief, as an unwavering principle from which we are never to depart, that God is good, supremely and wholly good. Then our minds will have peace. Then with Hezekiah we may say, 'Good is the word of Yahweh.' Then with the suffering Redeemer of the world we may always say, 'Not my will, but thine be done' Luk 22:42.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
39:8: Good: Lev 10:3; Sa1 3:18; Sa2 15:26; Job 1:21; Psa 39:9; Lam 3:22, Lam 3:39; Pe1 5:6
For: Ch2 34:28; Zac 8:16, Zac 8:19
Geneva 1599
39:8 (g) Then said Hezekiah to Isaiah, Good [is] the word of the LORD which thou hast spoken. He said moreover, For there shall be peace and truth in my days.
(g) Read (4Kings 20:19).
John Gill
39:8 Then said Hezekiah to Isaiah, good is the word of the Lord which thou hast spoken,.... Hezekiah was at once convinced of his sin, acknowledged it and repented of it, and owned that the sentence pronounced was but just and right; and that there was a mixture of mercy and goodness in it, in that time was given, and it was not immediately executed:
he said moreover, for there shall be peace and truth in my days; or a confirmed peace, lasting prosperity, peace in the state, and truth in the church, plenty of temporal mercies, and the truth of doctrine and worship, which he understood by the prophet would continue in his days, and for which he was thankful; not that he was unconcerned about posterity, but inasmuch as it must be, what was foretold, and which he could not object to as unjust, he looked upon it as a mercy to him that there was a delay of it to future times; or it may be considered as a wish, "O that there were peace" (g), &c.
(g) , Sept.; so the V. L. Syriac and Arabic versions; "O si fieret pax", Forerius; "precor ut sit pax", Vatablus; which is preferred by Noldius Ebr. Cocord. Part. p. 407. No. 1153.
Robert Jamieson, A. R. Fausset and David Brown
39:8 peace . . . in my days--The punishment was not, as in David's case (2Kings 24:13-15), sent in his time. True repentance acquiesces in all God's ways and finds cause of thanksgiving in any mitigation.
The former were local and temporary in their reference. These belong to the distant future, and are world-wide in their interest; the deliverance from Babylon under Cyrus, which he here foretells by prophetic suggestion, carries him on to the greater deliverance under Messiah, the Saviour of Jews and Gentiles in the present eclectic Church, and the restorer of Israel and Head of the world-wide kingdom, literal and spiritual, ultimately. As Assyria was the hostile world power in the former part, which refers to Isaiah's own time, so Babylon is so in the latter part, which refers to a period long subsequent. The connecting link, however, is furnished (Is 39:6) at the close of the former part. The latter part was written in the old age of Isaiah, as appears from the greater mellowness of style and tone which pervades it; it is less fiery and more tender and gentle than the former part.