2CH 25:16 Parallel Verse View

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Text critical issues=none Clarity of original=clear Importance=normal (All still tentative.)

Key: khaki:verbs, red:negative, blue:Elohim.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

BrLXX Καὶ ἐγένετο ἐν τῷ λαλῆσαι αὐτῷ πρὸς αὐτὸν, καὶ εἶπεν αὐτῷ, μὴ σύμβουλον τοῦ βασιλέως δέδωκά σε; πρόσεχε ἵνα μὴ μαστιγωθῇς· καὶ ἐσιώπησεν ὁ προφήτης, καὶ εἶπεν, ὅτι γινώσκω, ὅτι ἐβούλετο ἐπὶ σοὶ τοῦ καταφθεῖραί σε, ὅτι ἐποίησας τοῦτο, καὶ οὐκ ἐπήκουσας τῆς συμβουλίας μου.
(Kai egeneto en tōi lalaʸsai autōi pros auton, kai eipen autōi, maʸ sumboulon tou basileōs dedōka se; proseⱪe hina maʸ mastigōthaʸs; kai esiōpaʸsen ho profaʸtaʸs, kai eipen, hoti ginōskō, hoti ebouleto epi soi tou kataftheirai se, hoti epoiaʸsas touto, kai ouk epaʸkousas taʸs sumboulias mou. )

BrTr And it came to pass when the prophet was speaking to him, that he said to him, Have I made thee king's counsellor? take heed lest thou be scourged: and the prophet forebore, and said, I know that God is disposed against thee to destroy thee, because thou hast done this thing, and hast not hearkened to my counsel.

ULT And it happened when he was speaking with him, and he said to him, “For a counselor to the king have we placed you? Stop yourself! Why should they strike you down?” And the prophet stopped. And he said, “I know that God has counselled to destroy you because you have done this and you did not listen to my counsel.”

UST While he was still speaking, the king said to him, “We certainly did not appoint you to be one of my advisors. So stop talking! If you say anything more, I will tell my soldiers to kill you!”
¶ So the prophet said, “I know that God has determined to get rid of you, because you have begun to worship idols, and have not heeded my advice.” Then the prophet said nothing more.

BSB § While he was still speaking, the king asked, “Have we made you the counselor to the king? Stop! Why be struck down?”
§ So the prophet stopped, but he said, “I know that God has determined to destroy you, because you have done this and have not heeded my advice.”

OEB No OEB 2CH book available

WEBBE As he talked with him, the king said to him, “Have we made you one of the king’s counsellors? Stop! Why should you be struck down?”
¶ Then the prophet stopped, and said, “I know that God has determined to destroy you, because you have done this and have not listened to my counsel.”

WMBB (Same as above)

NET While he was speaking, Amaziah said to him, “Did we appoint you to be a royal counselor? Stop prophesying or else you will be killed!” So the prophet stopped, but added, “I know that the Lord has decided to destroy you, because you have done this thing and refused to listen to my advice.”

LSV And it comes to pass, in his speaking to him, that he says to him, “Have we appointed you for a counselor to the king? For you [must] cease; why do they strike you?” And the prophet ceases and says, “I have known that God has counseled to destroy you, because you have done this and have not listened to my counsel.”

FBV But while he was still speaking, the king said to him, “Have we made you a counselor to the king? Stop right now! Do you want to be struck down?”
¶ So the prophet stopped, but said, “I know that God has decided to destroy you, because you have acted like this and have refused to listen to my advice.”

T4T While he was still speaking, the king said to him, “We certainly did not appoint you to be one of my advisors. So stop talking! If you say anything more, I will tell my soldiers to kill you!”
¶ So the prophet said, “I know that God has determined to get rid of you, because you have begun to worship idols, and have not heeded my advice.” Then the prophet said nothing more.

LEB And it happened that while he was speaking to him, he said to him, “Have we appointed you as a counselor to the king? Stop—why should you be killed?”[fn] So the prophet stopped and said, “I know that God has determined to destroy you, because you have done this and have not listened to my advice.”

25:16 Literally “why shall he strike you?”

BBE But while he was talking to him the king said to him, Have we made you one of the king's government? say no more, or it will be the cause of your death. Then the prophet gave up protesting, and said, It is clear to me that God's purpose is your destruction, because you have done this and have not given ear to my words.

Moff No Moff 2CH book available

JPS And it came to pass, as he talked with him, that the king said unto him: 'Have we made thee of the king's counsel? forbear; why shouldest thou be smitten?' Then the prophet forbore, and said: 'I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened unto my counsel.'

ASV And it came to pass, as he talked with him, that the king said unto him, Have we made thee of the king’s counsel? forbear; why shouldest thou be smitten? Then the prophet forbare, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened unto my counsel.

DRA And when he spoke these things, he answered him: Art thou the king’s counsellor? be quiet, lest I kill thee. And the prophet departing, said: I know that God is minded to kill thee, because thou hast done this evil, and moreover hast not hearkened to my counsel.

YLT And it cometh to pass, in his speaking unto him, that he saith to him, 'For a counsellor to the king have we appointed thee? cease for thee; why do they smite thee?' And the prophet ceaseth, and saith, 'I have known that God hath counselled to destroy thee, because thou hast done this, and hast not hearkened to my counsel.'

Drby And it came to pass as he talked with him, that [Amaziah] said to him, Hast thou been made the king's counsellor? Forbear; why shouldest thou be smitten? Then the prophet forbore, and said, I know that [fn]God has determined to destroy thee, because thou hast done this, and hast not hearkened to my counsel.

25.16 Elohim

RV And it came to pass, as he talked with him, that the king said unto him, Have we made thee of the king’s counsel? forbear; why shouldest thou be smitten? Then the prophet forbare, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened unto my counsel.

Wbstr And it came to pass, as he talked with him, that the king said to him, Art thou made of the king's council? forbear? why shouldst thou be smitten? Then the prophet forbore, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened to my counsel.

KJB-1769 And it came to pass, as he talked with him, that the king said unto him, Art thou made of the king’s counsel? forbear; why shouldest thou be smitten? Then the prophet forbare, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened unto my counsel.[fn]
(And it came to pass, as he talked with him, that the king said unto him, Art thou/you made of the king’s counsel? forbear; why should thou/you be smitten? Then the prophet forbare, and said, I know that God hath/has determined to destroy thee/you, because thou/you hast done this, and hast not hearkened unto my counsel. )

25.16 determined: Heb. counselled

KJB-1611 [fn]And it came to passe as hee talked with him, that the king said vnto him, Art thou made of the Kings counsell? forbeare; why shouldest thou be smitten? Then the Prophet forbare, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened vnto my counsell.
(And it came to pass as he talked with him, that the king said unto him, Art thou/you made of the Kings counsell? forbeare; why should thou/you be smitten? Then the Prophet forbare, and said, I know that God hath/has determined to destroy thee/you, because thou/you hast done this, and hast not hearkened unto my council/counsel.)

25:16 Heb. counselled.

Bshps And it chaunced, that as ye prophete talked with him, the king saide vnto him: Haue men made thee of the kinges counsel: Ceasse, why wylt thou be beaten? And the prophete ceassed, and said: I am sure that God is minded to destroy thee, because thou hast done this, and agreest not vnto my counsell.
(And it chanced, that as ye/you_all prophet talked with him, the king said unto him: Have men made thee/you of the kings counsel: Ceasse, why wilt/will thou/you be beaten? And the prophet ceased, and said: I am sure that God is minded to destroy thee/you, because thou/you hast done this, and agreest not unto my council/counsel.)

Gnva And as he talked with him, he said vnto him, Haue they made thee the Kings counseler? cease thou: why should they smite thee? And the Prophet ceased, but said, I knowe that God hath determined to destroy thee, because thou hast done this, and hast not obeyed my counsell.
(And as he talked with him, he said unto him, Have they made thee/you the Kings counseler? cease thou: why should they smite thee/you? And the Prophet ceased, but said, I know that God hath/has determined to destroy thee/you, because thou/you hast done this, and hast not obeyed my council/counsel. )

Cvdl And whan he talked with him, the kynge sayde vnto him: Haue they made ye of the kynges councell? Ceasse, why wilt thou be smytten? Then the prophet ceassed, & sayde: I perceaue, that the LORDE is mynded to destroye ye, because thou hast done this, and herkenest not vnto my councell.
(And when he talked with him, the king said unto him: Have they made ye/you_all of the kings councell? Ceasse, why wilt/will thou/you be smitten? Then the prophet ceased, and said: I perceaue, that the LORD is mindd to destroy ye/you_all, because thou/you hast done this, and herkenest not unto my councell.)

Wycl Whanne the profete spak these thingis, Amasie answeride to hym, Whether thou art a counselour of the king? ceesse thou, lest perauenture Y sle thee. Therfor the profete yede awei, and seide, Y woot, that the Lord thouyte to sle thee; for thou didist this yuel, and ferthermore thou assentidist not to my counsel.
(When the prophet spake these things, Amasie answered to him, Whether thou/you art a counselour of the king? cease thou/you, lest peradventure/perhaps I slay/kill thee/you. Therefore the prophet went away, and said, I woot, that the Lord thought to slay/kill thee/you; for thou/you didist this evil, and ferthermore thou/you assentidist not to my counsel.)

Luth Und da er mit ihm redete, sprach er zu ihm: Hat man dich zu des Königs Rat gemacht? Höre auf, warum willst du geschlagen sein? Da hörete der Prophet auf und sprach: Ich merke wohl, daß GOtt sich beraten hat, dich zu verderben, daß du solches getan hast und gehorchest meinem Rat nicht.
(And there he with him redete, spoke he to him: Hat man you/yourself to the kings advice made? Listen on, warum willst you geschlagen sein? So heard the/of_the Prophet on and spoke: I merke wohl, that God itself/yourself/themselves beraten has, you/yourself to verderben, that you such did have and gehorchest my advice not.)

ClVg Cumque hæc ille loqueretur, respondit ei: Num consiliarius regis es? quiesce, ne interficiam te. Discedensque propheta: Scio, inquit, quod cogitaverit Deus occidere te quia fecisti hoc malum, et insuper non acquievisti consilio meo.[fn]
(Cumque these_things ille loqueretur, answered ei: Num consiliarius king es? quiesce, not interficiam you(sg). Discedensque propheta: Scio, inquit, that cogitaverit God occidere you(sg) because fecisti this evil, and insuper not/no acquievisti consilio meo. )

25.16 Scio, inquit, quod cogitaverit Dominus, etc. Qui neminem vult perire, sed eum qui in peccato perseverat, justo judicio damnat. Ideo ergo Amasias periit, quia admonitus per prophetam ut ageret pœnitentiam, non obedivit, sed usque ad finem permansit.

25.16 Scio, inquit, that cogitaverit Master, etc. Who neminem vult perire, but him who in peccato perseverat, justo yudicio damnat. Ideo therefore Amasias periit, because admonitus through prophetam as ageret pœnitentiam, not/no obedivit, but until to finem permansit.

UTN uW Translation Notes:

(Occurrence 0) It came about that

(Some words not found in UHB: and=he/it_was in/on/at/with,speaking,he to=him/it and=he/it_said to=him/it the,as,counselor to/for=the_king appointed,you stop to/for=yourself(m) to/for=what struck_down,you and,stopped the,prophet and=he/it_said I_know that/for/because/then/when determined ʼElohīm to,destroy,you that/for/because/then/when you(ms)_have_done/made this and=not you(ms)_paid_attention to,advice,my )

This phrase is used here to mark the next important event in the story. If your language has a way for doing this, you could consider using it here.

Note 1 topic: figures-of-speech / rquestion

(Occurrence 0) Have we made you an advisor to the king? Stop! Why should you be killed?

The king used these rhetorical questions to rebuke the prophet for speaking against him. The questions can be translated as statements. Alternate translation: “We certainly did not appoint you to be one of my advisors. So stop talking! If you say anything more, I will tell my soldiers to kill you!”

(Occurrence 0) you have done this deed

This refers back to Amaziah worshiping the gods of the Edomites in 2 Chronicles 25:14.

BMM BibleMapper.com Maps:

Map

Edom and the Land of Seir

While the location of Mount Sinai is arguably the most significant unresolved debate remaining in Bible geography, it is this author’s estimation that the borders of Edom and Seir (also called “Mount Seir” and “the highlands of Seir”) have actually led to a greater amount of confusion regarding where related events took place. This confusion stems primarily from a key misunderstanding widely held about Edom and Seir: that Seir was located either solely or primarily on the eastern side of the Arabah (the low valley dividing virtually all of Israel from northern end of the Jordan River to the city of Elath on the Red Sea). But this author is convinced that, prior to the later Old Testament, all biblical references to Seir regard it as a sub-region within the greater area of Edom, and it was located on the western side of the Arabah. To be clear, the biblical accounts consistently affirm that the nation of Edom (the descendants of Esau) occupied the eastern side of the Arabah and even had their own rulers before the Israelites had kings (Genesis 36), as shown on this map. But this area is not typically what is intended when the biblical writers use the term Seir. (A nearly exhaustive list of references to Seir as a geographical term includes: Genesis 14:6; 32-33; 36; Numbers 24:18; Deuteronomy 1:2, 44; 2:1-12, 22-29; 33:2; Joshua 11:17; 12:7; 24:4; Judges 5:4; 1 Chronicles 1:38; 4:42; 2 Chronicles 20:10-23; 25:11-14; Isaiah 21:11; Ezekiel 35:2-15.) Also, it should be noted that the assumption that Seir was located east of the Arabah is at least as old as the writings of Josephus (Ant., IV, iv, 7) immediately after the New Testament, for he seems to assume this. Yet, Josephus’s overall reliability regarding the location of the events of the wilderness wanderings (and thus Seir) is called into question by his misidentification of Mount Hor with Jebel Nebi Harun (see “The Israelites’ Journeys in the Wilderness” map), so it is very possible he was also mistaken about Seir. Similarly, though it is commonly concluded that the term Seir can be found in the name ash-Sharat, it should be noted that the Arabic term for the eastern mountains of Edom was likely applied to the region several hundred years after the close of the Old Testament era and the time of Josephus, so it is possible that the term Seir had long since shifted to the eastern mountains by this time. Also, while archeological data confirms that eastern Edom was populated with a settled civilization before western Edom, this data likely would not accurately reflect habitation by semi-nomadic peoples such as Esau and his earlier descendants, whose settlements would have been largely temporary and unlikely to be recovered. In terms of biblical evidence, however, several verses support and even seem to require that Seir be located on the western side of the Arabah (Deuteronomy 2:1; Joshua 12:7; 1 Chronicles 4:42-43; see also Joshua 15:1) and also that Seir was only a sub-region within the larger Edomite nation (Ezekiel 35:15). And while some verses seem ambiguous regarding the location of Seir, none of them offer compelling testimony that it should be located east of the Arabah. A few passages (for example, 2 Chronicles 25; Ezekiel 35 [though see v. 15]) seem at times to use the term Seir to refer to all of Edom, but they never use it to refer only to eastern Edom. Instead, they appear to use the term in a similar way that the biblical writers sometimes symbolically use the term Ephraim to refer to all the northern Israelite tribes (Isaiah 7-11; Jeremiah 31; Hosea 5-14; Zechariah 9-10), though it was widely understood that Ephraim only occupied a specific portion of tribal territory within the land of Israel. If the borders of Seir, however, are relocated west of the Arabah, as shown here at the time of Joshua’s allotment of Canaan, several related stories in the Bible make better sense. For example, the journeys of Jacob and Esau as they meet each other and part once again make the best sense if Esau was arriving from a location on the west side of the Jordan River (Genesis 32-33; also see “Jacob Returns to Canaan” and “Jacob Travels to Southern Canaan” maps). Likewise it is easiest to envision the Israelites skirting the land of Seir after turning back from Kadesh (Deuteronomy 2:1; see “The Israelites’ Journeys in the Wilderness” map) if Seir was located west of the Arabah. Joshua’s description of Judah’s southern border also makes the most sense if Seir (and thus Edom) was located west of the Arabah (Joshua 15:1). In the time of Hezekiah, a western location for Seir makes it easiest to envision a company of 500 Simeonites exterminating a remnant of Amalekites there and settling in their place (1 Chronicles 4:42-43; see “Hezekiah Strengthens Judah” map). Finally, the prophet Ezekiel cursed the Edomites for encroaching far north of Judah’s southern border after the Babylonians ravaged the land (Ezekiel 35), and this is easiest to envision if the Edomites already occupied land immediately south of Judah. And by way of extrapolation, if it is to be assumed that the Horites, who formerly inhabited Seir (Deuteronomy 2:12), took their name from Mount Hor or that Mount Hor was named after them, then it is likely that this peak where Aaron died was located somewhere within the region of Seir as it is shown here (see “The Israelites’ Journeys in the Wilderness” map).

Parallel 2CH 25:16

Edom and the Land of Seir