2 Istwa 16
Bib La · Kreyòl Ayisyen
1 Wa Asa te gen trannsenkan depi li t'ap gouvènen, lè Bacha, wa peyi Izrayèl la, anvayi peyi Jida. Li pran lavil Rama, li plen l' sòlda pa l' pou anpeche moun Asa yo pase antre soti nan peyi Jida. 2 Lè wa Asa wè sa, li pran bagay an lò ak bagay an ajan ki te nan tanp lan ak nan palè a, li renmèt yo nan men kèk moun pa l', li voye yo bò kote Bennadad, wa peyi Siri, ki te rete lavil Damas, ak mesaj sa a: 3 -Annou pase kontra yonn ak lòt, tankou zansèt nou yo te fè l' la. Men mwen voye bagay an lò ak bagay an ajan sa yo fè ou kado. Koulye a, kase kontra ou te pase ak Bacha, wa peyi Izrayèl la. Konsa, l'a blije wete sòlda li yo nan peyi mwen an. 4 Wa Bennadad dakò avèk sa wa Asa te di l' la. Li voye chèf lame li yo al atake lavil peyi Izrayèl yo. Yo pran lavil Ijon, lavil Dann, lavil Abèl Mayim ak tout lavil nan pòsyon tè branch fanmi Neftali a ki te sèvi depo. 5 Lè Bacha vin konn sa, li wete tout sòlda li te kite nan lavil Rama yo, li sispann travay li t'ap fè pou ranfòse miray lavil la. 6 Lè sa a, wa Asa fè rele dènye moun nan peyi Jida pou wete wòch ak bwa wa Bacha te fè anpile pou ranfòse miray ranpa lavil Rama a. Wa Asa sèvi ak materyo sa yo pou ranfòse miray lavil Mispa ak miray lavil Gibeya. 7 Lè sa a, pwofèt Anani vin jwenn Asa, wa peyi Jida a, li di l' konsa: -Se paske ou te pito mete konfyans ou nan lame wa peyi Siri a pase nan Seyè a, Bondye ou la, kifè lame wa peyi Siri a chape anba men ou. 8 Eske moun Letiopi yo ak moun Libi yo ansanm pa t' fè yon gwo lame ak anpil cha lagè, anpil kavalye sou chwal? Malgre sa, Seyè a te lage yo nan men ou paske ou te mete konfyans ou nan li. 9 Seyè a ap veye tou sa k'ap pase sou latè. Li pa kite anyen chape pou l' ka bay moun ki mete tout konfyans yo nan li fòs ak kouraj. Men fwa sa a, ou resi pèdi tèt ou. Ou aji tankou moun fou. Se poutèt sa moun pral fè ou lagè san rete. 10 Koze sa a te fè Asa fache anpil sou pwofèt la. Li fè yo fèmen l' nan prizon. Se depi lè sa a Asa konmanse ap maltrete kèk moun nan pèp la. 11 Tou sa wa Asa te fè depi premye jou li moute wa a rive jouk dènye jou a, nou jwenn sa ekri nan liv Istwa wa peyi Jida yo ak wa peyi Izrayèl yo. 12 Asa te gen trantnevan depi li te wa, lè yon gwo maladi nan pye rann li enfim. Malgre sa, li pa t' al chache gerizon nan men Seyè a. Li te pito al kay dòktè. 13 Lè li mouri, li t'ap mache sou karanteyennan depi li te wa. 14 Yo antere l' nan kavo li te fè fouye pou tèt pa li nan lavil David la. Yo mete kadav la kouche sou yon payas fèt ak fèy santi bon ak tout kalite bon odè yo te pare jan yo konn fè l' la. Apre sa, yo limen yon gwo boukan pou li.
Kòmantè sa a an angle, jan li te pibliye a. Tèks Bib la anwo a pa chanje.
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2 Istwa 16:1-6
2Ch 16:1-14. Asa, by a League with the Syrians, Diverts Baasha from Building Ramah.
1-6. In the six and thirtieth year of the reign of Asa, Baasha ... came up against Judah--Baasha had died several years before this date (1Ki 15:33), and the best biblical critics are agreed in considering this date to be calculated from the separation of the kingdoms, and coincident with the sixteenth year of Asa's reign. This mode of reckoning was, in all likelihood, generally followed in the book of the kings of Judah and Israel, the public annals of the time (2Ch 16:11), the source from which the inspired historian drew his account.
Baasha ... built Ramah--that is, fortified it. The blessing of God which manifestly rested at this time on the kingdom of Judah, the signal victory of Asa, the freedom and purity of religious worship, and the fame of the late national covenant, were regarded with great interest throughout Israel, and attracted a constantly increasing number of emigrants to Judah. Baasha, alarmed at this movement, determined to stem the tide; and as the high road to and from Jerusalem passed by Ramah, he made that frontier town, about six miles north of Asa's capital, a military station, where the vigilance of his sentinels would effectually prevent all passage across the boundary of the kingdom (see on 1Ki 15:16-22; also Jr 41:9).
2 Istwa 16:7-10
7-10. Hanani the seer came to Asa ... and said--His object was to show the king his error in forming his recent league with Ben-hadad. The prophet represented the appropriation of the temple treasures to purchase the services of the Syrian mercenaries, as indicating a distrust in God most blameable with the king's experience. He added, that in consequence of this want of faith, Asa had lost the opportunity of gaining a victory over the united forces of Baasha and Ben-hadad, more splendid than that obtained over the Ethiopians. Such a victory, by destroying their armies, would have deprived them of all power to molest him in the future; whereas by his foolish and worldly policy, so unworthy of God's vicegerent, to misapply the temple treasures and corrupt the fidelity of an ally of the king of Israel, he had tempted the cupidity of the one, and increased the hostility of the other, and rendered himself liable to renewed troubles (1Ki 15:32). This rebuke was pungent and, from its truth and justness, ought to have penetrated and afflicted the heart of such a man as Asa. But his pride was offended at the freedom taken by the honest reprover of royalty, and in a burst of passionate resentment, he ordered Hanani to be thrown into prison.
2 Istwa 16:12
12. Asa ... was diseased in his feet--probably the gout.
yet his disease was exceeding great--better, "moved upwards" in his body, which proves the violent and dangerous type of the malady.
yet in his disease he sought not to the Lord, but to the physicians--most probably Egyptian physicians, who were anciently in high repute at foreign courts, and who pretended to expel diseases by charms, incantations, and mystic arts. Asa's fault consisted in his trusting to such physicians, while he neglected to supplicate the aid and blessing of God. The best and holiest men have been betrayed for a time into sins, but through repentance have risen again; and as Asa is pronounced a good man (2Ch 15:17), it may be presumed that he also was restored to a better state of mind.
2 Istwa 16:14
14. they buried him in his own sepulchres--The tombs in the neighborhood of Jerusalem were excavated in the side of a rock. One cave contained several tombs or sepulchres.
laid him in the bed ... filled with sweet odours and divers kinds of spices--It is evident that a sumptuous public funeral was given him as a tribute of respect and gratitude for his pious character and patriotic government. But whether "the bed" means a state couch on which he lay exposed to public view, the odoriferous perfumes being designed to neutralize the offensive smell of the corpse, or whether it refers to an embalmment, in which aromatic spices were always used in great profusion, it is impossible to say.
they made a very great burning for him--according to some, for consuming the spices. According to others, it was a magnificent pile for the cremation of the corpse--a usage which was at that time, and long after, prevalent among the Hebrews, and the omission of which in the case of royal personages was reckoned a great indignity (2Ch 21:19; 1Sa 31:12; Jr 34:5; Am 6:10).
Konsèy: peze sou nimewo yon vèsè pou w wè kòmantè vèsè sa a.