1Jórám, syn Achábov, sa stal kráľom nad Izraelom v Samárii v osemnástom roku judského kráľa Jóšáfáta a kraľoval dvanásť rokov. 2Robil, čo sa Hospodinovi nepáči, len nie natoľko ako jeho otec a jeho matka, lebo dal odstrániť Baalov posvätný stĺp, ktorý zhotovil jeho otec. 3Lenže zotrval v hriechoch Járobeáma, syna Nebatovho, ktorý zviedol Izrael k hriechu, a neodklonil sa od nich. 4Moábsky kráľ Méša bol chovateľom oviec. Izraelskému kráľovi odvádzal stotisíc jahniat a vlnu zo stotisíc baranov. 5No keď Acháb zomrel, moábsky kráľ odpadol od izraelského kráľa. 6V ten deň vytiahol kráľ Jórám zo Samárie a vykonal odvod celého Izraela. 7Keď šiel, poslal k judskému kráľovi Jóšáfátovi odkaz: Moábsky kráľ odo mňa odpadol. Pôjdeš so mnou do boja proti Moábcom? Odpovedal: Pôjdem. Ja som ako ty, môj ľud je ako tvoj ľud a moje kone sú ako tvoje kone. 8A opýtal sa: Ktorou cestou pôjdeme? Odpovedal: Cestou cez Edómsku púšť. 9Vytiahol teda kráľ izraelský s kráľom judským a s kráľom edómskym. Keď prešli okľukou sedem dní cesty, nedostávalo sa vody ani pre vojsko, ani pre dobytok, ktorý šiel za nimi. 10Vtedy izraelský kráľ povedal: Beda, lebo Hospodin si zavolal týchto troch kráľov, aby ich vydal do rúk Moábcom. 11Jóšáfát sa však opýtal: Či tu nieto proroka Hospodinovho, prostredníctvom ktorého by sme sa opýtali Hospodina? Jeden zo služobníkov izraelského kráľa odvetil: Je tu Elízeus, syn Šáfátov, ktorý nalieval vodu na Eliášove ruky. 12Jóšáfát povedal: U toho je slovo Hospodinovo. Zašli teda k nemu: kráľ izraelský, Jóšáfát i kráľ edómsky. 13Elízeus povedal izraelskému kráľovi: Čo ma po tebe. Choď si k prorokom svojho otca a k prorokom svojej matky! Ale izraelský kráľ odvetil: Nie, lebo Hospodin si zavolal týchto troch kráľov, aby ich vydal do rúk Moábcov. 14Nato povedal Elízeus: Akože žije Hospodin mocností, v službe ktorého stojím, keby som nehľadel na osobu judského kráľa Jóšáfáta, ani by som si ťa nevšimol, ani by som na teba nepozrel. 15Teraz mi však priveďte hudca na strunový nástroj. Keď hudec zahral, spočinula na ňom ruka Hospodinova 16a povedal: Takto hovorí Hospodin: Urobte v suchom riečisku jamu pri jame! 17Lebo takto vraví Hospodin: Neuvidíte vetra, neuvidíte ani dažďa, a predsa sa toto riečisko naplní vodou, takže budete piť vy, vaše stáda aj váš dobytok. 18Ale to je ešte málo v očiach Hospodinových, lebo vám aj Moábcov vydá do rúk. 19Dobyjete všetky opevnené mestá aj všetky najlepšie mestá. Všetky dobré stromy postínate, všetky pramene zapcháte a všetky dobré role skazíte kamením. 20A ráno, keď sa prináša pokrmová obeť, privalila sa cestou od Edómu voda a naplnila kraj. 21Keď všetci Moábci počuli, že králi tiahnu proti nim do boja, zvolali každého, od najmenších po najstarších bojaschopných, a postavili sa na hranici. 22Keď ráno vstali, slnko vyšlo nad vodou; Moábci videli pred sebou vodu sfarbenú ako krv. 23Povedali si: Je to krv. Iste sa tí králi dostali medzi sebou do boja a navzájom sa pozabíjali. Nuž teraz na korisť, Moáb! 24Ale keď prišli k izraelskému táboru, Izraelci sa zdvihli a porazili Moábcov, takže sa dali pred nimi na útek. Oni však šli vpred a porážali Moábcov. 25Mestá zbúrali, každý hodil jeden kameň na každú roľu, až bola zahádzaná, všetky pramene zapchali a všetky dobré stromy postínali, až nakoniec ostávalo samotné Kírcharešet. Prakovníci ho obkľúčili a dobýjali. 26Keď moábsky kráľ videl, že boj je pre neho priťažký, vzal so sebou sedemsto mužov schopných narábať mečom, aby sa prebil popri edómskom kráľovi; ale nevládali. 27Tu vzal svojho prvorodeného syna, ktorý mal po ňom kraľovať, a obetoval ho ako spaľovanú obeť na hradbách. Vtedy nastal veľký hnev proti Izraelcom, takže odtiahli od neho a vrátili sa do vlasti.
Jamieson Fausset Brown Bible Commentary 1 JEHORAM'S EVIL REIGN OVER ISRAEL. (
2Kgs 3:1-3)
Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat--(compare
1Kgs 22:51). To reconcile the statements in the two passages, we must suppose that Ahaziah, having reigned during the seventeenth and the greater part of the eighteenth year of Jehoshaphat, was succeeded by his brother Joram or Jehoram, in the end of that eighteenth year, or else that Ahaziah, having reigned two years in conjunction with his father, died at the end of that period when Jehoram ascended the throne. His policy was as hostile as that of his predecessors to the true religion; but he made some changes. Whatever was his motive for this alteration--whether dread of the many alarming judgments the patronage of idolatry had brought upon his father; or whether it was made as a small concession to the feelings of Jehoshaphat, his ally, he abolished idolatry in its gross form and restored the symbolic worship of God, which the kings of Israel, from the time of Jeroboam, had set up as a partition wall between their subjects and those of Judah.
4 MESHA, KING OF MOAB, REBELS. (
2Kgs 3:4-5)
Mesha king of Moab, &c.--As his dominions embraced an extensive pasture country, he paid, as annual tribute, the wool of a hundred thousand lambs and a hundred thousand rams. It is still common in the East to pay custom and taxes in the fruits or natural produce of the land.
5 king of Moab rebelled--This is a repetition of
2Kgs 1:1, in order to introduce an account of the confederate expedition for crushing this revolt, which had been allowed to continue unchecked during the short reign of Ahaziah.
6 ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
King Jehoram . . . numbered Israel--made a levy from his own subjects, and at the same time sought an alliance with Jehoshaphat, which, as on the former occasion with Ahab, was readily promised (
1Kgs 22:4).
8 Which way shall we go up? And he answered, The way through the wilderness of Edom--This was a long and circuitous route, by the southern bend of the Dead Sea. Jehoshaphat however preferred it, partly because the part of the Moabite territory at which they would arrive, was the most defenseless; and partly because he would thereby enlist, in the expedition, the forces of the king of Edom. But, in penetrating the deep, rocky valley of Ahsy, which forms the boundary between Edom and Moab, the confederate army was reduced, both man and beast, to the greatest extremities for want of water. They were disappointed by finding the wady of this valley, the brook Zered (
Deut 2:13-
Deut 2:18) [ROBINSON], dry. Jehoram was in despair. But the pious mind of Jehoshaphat inquired for a prophet of the Lord; and, on being informed that Elisha was at hand, the three kings "went down to him"; that is, to his tent, which was either in the camp, or close by it. He had been directed thither by the Spirit of God for this special purpose. They went to him, not only as a mark of respect, but to supplicate for his assistance.
11 which poured water on the hands of Elijah--that is, was his servant--this being one of the common offices of a servant. The phrase is used here as synonymous with "a true and eminent prophet," who will reveal God's will to us.
13 What have I to do with thee? &c.--Wishing to produce a deep spirit of humility and contrition, Elisha gave a stern repulse to the king of Israel, accompanied by a sarcastic sneer, in bidding him go and consult Baal and his soothsayers. But the distressed condition, especially the imploring language, of the royal suppliants, who acknowledged the hand of the Lord in this distress, drew from the prophet the solemn assurance, that solely out of respect to Jehoshaphat, the Lord's true servant, did he take any interest in Jehoram.
15 bring me a minstrel--The effect of music in soothing the mind is much regarded in the East; and it appears that the ancient prophets, before entering their work, commonly resorted to it, as a preparative, by praise and prayer, to their receiving the prophetic afflatus.
the hand of the Lord--a phrase significantly implying that the gift of prophecy was not a natural or inherent gift, but conferred by the power and grace of God.
16 Make this valley full of ditches--capable of holding water.
17 Ye shall not see wind--It is common in the East to speak of seeing wind, from the clouds of straw, dust, or sand, that are often whirled into the air, after a long drought.
20 when the meat offering was offered--that is, at the time of the morning sacrifice, accompanied, doubtless, with solemn prayers; and these led, it may be, by Elisha on this occasion, as on a similar one by Elijah (
1Kgs 18:36).
behold, there came water by the way of Edom--Far from the Israelitish camp, in the eastern mountains of Edom, a great fall of rain, a kind of cloudburst, took place, by which the wady was at once filled, but they saw neither the wind nor the rains. The divine interposition was shown by introducing the laws of nature to the determined end in the predetermined way [KEIL]. It brought not only aid to the Israelitish army in their distress, by a plentiful supply of water, but destruction on the Moabites, who, perceiving the water, under the refulgent rays of the morning sun, red like blood, concluded the confederate kings had quarrelled and deluged the field with their mutual slaughter; so that, rushing to their camp in full expectation of great spoil, they were met by the Israelites, who, prepared for battle, fought and pursued them. Their country was laid waste in the way, which has always been considered the greatest desolation in the East (
2Kgs 3:24).
25 Kir-haraseth--(now Kerak)--Castle of Moab--then, probably, the only fortress in the land.
27 took his eldest son that should have reigned in his stead, and offered him for a burnt offering, &c.--By this deed of horror, to which the allied army drove the king of Moab, a divine judgment came upon Israel; that is, the besiegers feared the anger of God, which they had incurred by giving occasion to the human sacrifice forbidden in the law (
Lev 18:21;
Lev 20:3), and hastily raised the siege.