Թագաւորութիւններ Ա / 1 Samuel - 16 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
At this chapter begins the story of David, one that makes as great a figure in the sacred story as almost any of the worthies of the Old Testament, one that both with his sword and with his pen served the honour of God and the interests of Israel as much as most ever did, and was as illustrious a type of Christ. Here I. Samuel is appointed and commissioned to anoint a king among the sons of Jesse at Bethlehem, ver. 1-5. II. All his elder sons are passed by and David the youngest is pitched upon and anointed, ver. 6-13. III. Saul growing melancholy, David is pitched upon to relieve him by music, ver. 14-23. Thus small are the beginnings of that great man.
Adam Clarke: Commentary on the Bible - 1831
Samuel is sent from Ramah to Bethlehem, to anoint David, Sa1 16:1-13. The Spirit of the Lord departs from Saul, and an evil spirit comes upon him, Sa1 16:14. His servants exhort him to get a skillful harper to play before him, Sa1 16:15, Sa1 16:16. He is pleased with the counsel, and desires them to find such a person, Sa1 16:17. They recommend David, Sa1 16:18. He is sent for, comes, plays before Saul, and finds favor in his sight, Sa1 16:19-23.
1 Kings (1 Samuel) 16:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa1 16:1, Samuel sent by God, under pretence of a sacrifice, comes to Beth-lehem; Sa1 16:6, His human judgment is reproved; Sa1 16:11, He anoints David; Sa1 16:15, Saul sends for David to quiet his evil spirit.
Carl Friedrich Keil and Franz Delitzsch

III. Saul's Fall and David's Election - 1 Samuel 16-31
Although the rejection of Saul on the part of God, which was announced to him by Samuel, was not followed by immediate deposition, but Saul remained king until his death, the consequences of his rejection were very speedily brought to light. Whilst Samuel, by the command of God, was secretly anointing David, the youngest son of Jesse, at Bethlehem, as king (1Kings 16:1-13), the Spirit of Jehovah departed from Saul, and an evil spirit began to terrify him, so that he fell into melancholy; and his servants fetched David to the court, as a man who could play on stringed instruments, that he might charm away the king's melancholy by his playing (1Kings 16:14-23). Another war with the Philistines soon furnished David with the opportunity for displaying his heroic courage, by the defeat of the giant Goliath, before whom the whole army of the Israelites trembled; and to attract the eyes of the whole nation to himself, as the deliverer of Israel from its foes (1 Samuel 17:1-54), in consequence of which Saul placed him above the men of war, whilst Saul's brave son Jonathan formed a bond of friendship with him (1 Samuel 17:55-18:5). But this victory, in commemorating which the women sang, "Saul hath slain a thousand, David ten thousand" (1Kings 18:7), excited the jealousy of the melancholy king, so that the next day, in an attack of madness, he threw his spear at David, who was playing before him, and after that not only removed him from his presence, but by elevating him to the rank of chief captain, and by the promise to give him his daughter in marriage for the performance of brave deeds, endeavoured to entangle him in such conflicts with the Philistines as should cost him his life. And when this failed, and David prospered in all his undertakings, he began to be afraid of him, and cherished a lifelong hatred towards him (1 Samuel 18:6-30). Jonathan did indeed try to intercede and allay his father's suspicions, and effect a reconciliation between Saul and David; but the evil spirit soon drove the jealous king to a fresh attack upon David's life, so that he was obliged to flee not only from the presence of Saul, but from his own house also, and went to Ramah, to the prophet Samuel, whither, however, Saul soon followed him, though he was so overpowered by the Spirit of the prophets, that he would not do anything to David (1 Samuel 19). Another attempt on the part of Jonathan to change his father's mind entirely failed, and so excited the wrath of Saul, that he actually threw the spear at his own son; so that no other course now remained for David, than to separate himself from his noble friend Jonathan, and seek safety in flight (1 Samuel 20). He therefore fled with his attendant first of all to Nob, where Ahimelech the high priest gave him some of the holy loaves and the sword of Goliath, on his representing to him that he was travelling hastily in the affairs of the king. He then proceeded to Achish, the king of the Philistines, at Gath; but having been recognised as the conqueror of Goliath, he was obliged to feign madness in order to save his life; and being driven away by Achish as a madman, he went to the cave of Adullam, and thence into the land of Moab. But he was summoned by the prophet to return to his own land, and went into the wood Hareth, in the land of Judah; whilst Saul, who had been informed by the Edomite Doeg of the occurrence at Nob, ordered all the priests who were there to be put to death, and the town itself to be ruthlessly destroyed, with all the men and beasts that it contained. Only one of Ahimelech's sons escaped the massacre, viz., Abiathar; and he took refuge with David (1 Samuel 21-22).
Saul now commenced a regular pursuit of David, who had gradually collected around him a company of 600 men. On receiving intelligence that David had smitten a marauding company of Philistines at Keilah, Saul followed him, with the hope of catching him in this fortified town; and when this plan failed, on account of the flight of David into the wilderness of Ziph, because the high priest had informed him of the intention of the inhabitants to deliver him up, Saul pursued him thither, and had actually surrounded David with his warriors, when a messenger arrived with the intelligence of an invasion of the land by the Philistines, and he was suddenly called away to make war upon these foes (1 Samuel 23). But he had no sooner returned from the attack upon the Philistines, than he pursued David still farther into the wilderness of Engedi, where he entered into a large cave, behind which David and his men were concealed, so that he actually fell into David's hands, who might have put him to death. But from reverence for the anointed of the Lord, instead of doing him any harm, David merely cut off a corner of his coat, to show his pursuer, when he had left the cave, in what manner he had acted towards him, and to convince him of the injustice of his hostility. Saul was indeed moved to tears; but he was not disposed for all that to give up any further pursuit (1 Samuel 24). David was still obliged to wander about from place to place in the wilderness of Judah; and at length he was actually in want of the necessaries of life, so that on one occasion, when the rich Nabal had churlishly turned away the messengers who had been sent to him to ask for a present, he formed the resolution to take bloody revenge upon this hard-hearted fool, and was only restrained from carrying the resolution out by the timely and friendly intervention of the wise Abigail (1 Samuel 25). Soon after this Saul came a second time into such a situation, that David could have killed him; but during the night, whilst Saul and all his people were sleeping, he slipped with Abishai into the camp of his enemy, and carried off as booty the spear that was at the king's head, that he might show him a second time how very far he was from seeking to take his life (1 Samuel 26). But all this only made David's situation an increasingly desperate one; so that eventually, in order to save his life, he resolved to fly into the country of the Philistines, and take refuge with Achish, the king of Gath, by whom he was now received in the most friendly manner, as a fugitive who had been proscribed by the king of Israel. At his request Achish assigned him the town of Ziklag as a dwelling-place for himself and his men, whence he made sundry excursions against different Bedouin tribes of the desert. In consequence of this, however, he was brought into a state of dependence upon this Philistian prince (1Kings 27:1-12); and shortly afterwards, when the Philistines made an attack upon the Israelites, he would have been perfectly unable to escape the necessity of fighting in their ranks against his own people and fatherland, if the other princes of the Philistines had not felt some mistrust of "these Hebrews," and compelled Achish to send David and his fighting men back to Ziklag (1Kings 29:1-11). But this was also to put an end to his prolonged flight. Saul's fear of the power of the Philistines, and the fact that he could not obtain any revelation from God, induced him to have recourse to a necromantist woman, and he was obliged to hear from the mouth of Samuel, whom she had invoked, not only the confirmation of his own rejection on the part of God, but also the announcement of his death (1 Samuel 28). In the battle which followed on the mountains of Gilboa, after his three sons had been put to death by his side, he fell upon his own sword, that he might not fall alive into the hands of the archers of the enemy, who were hotly pursuing him (1Kings 31:1-13), whilst David in the meantime chastised the Amalekites for their attack upon Ziklag (1 Samuel 30).
Tit is not stated anywhere how long the pursuit of David by Saul continued; the only notice given is that David dwelt a year and four months in the land of the Philistines (1Kings 27:7). If we compare with this the statement in 2Kings 5:4, that David was thirty years old when he became king (over Judah), the supposition that he was about twenty years old when Samuel anointed him, and therefore that the interval between Saul's rejection and his death was about ten years, will not be very far from the truth. The events which occurred during this interval are described in the most elaborate way, on the one hand because they show how Saul sank deeper and deeper, after the Spirit of God had left him on account of his rebellion against Jehovah, and not only was unable to procure any longer for the people that deliverance which they had expected from the king, but so weakened the power of the throne through the conflict which he carried on against David, whom the Lord had chosen ruler of the nation in his stead, that when he died the Philistines were able to inflict a total defeat upon the Israelites, and occupy a large portion of the land of Israel; and, on the other hand, because they teach how, after the Lord had anointed David ruler over His people, and had opened the way to the throne through the victory which he gained over Goliath, He humbled him by trouble and want, and trained him up as king after His own heart. On a closer examination of these occurrences, which we have only briefly hinted at, giving their main features merely, we see clearly how, from the very day when Samuel announced to Saul his rejection by God, he hardened himself more and more against the leadings of divine grace, and continued steadily ripening for the judgment of death. Immediately after this announcement an evil spirit took possession of his soul, so that he fell into trouble and melancholy; and when jealousy towards David was stirred up in his heart, he was seized with fits of raving madness, in which he tried to pierce David with a spear, and thus destroy the man whom he had come to love on account of his musical talent, which had exerted so beneficial an influence upon his mind (1Kings 16:23; 1Kings 18:10-11; 1Kings 19:9-10). These attacks of madness gradually gave place to hatred, which developed itself with full consciousness, and to a most deliberately planned hostility, which he concealed at first not only from David but also from all his own attendants, with the hope that he should be able to put an end to David's life through his stratagems, but which he afterwards proclaimed most openly as soon as these plans had failed. When his hostility was first openly declared, his eagerness to seize upon his enemy carried him to such a length that he got into the company of prophets at Ramah, and was so completely overpowered by the Spirit of God dwelling there, that he lay before Samuel for a whole day in a state of prophetic ecstasy (1Kings 19:22.). But this irresistible power of the Spirit of God over him produced no change of heart. For immediately afterwards, when Jonathan began to intercede for David, Saul threw the spear at his own son (1Kings 20:33), and this time not in an attack of madness or insanity, but in full consciousness; for we do not read in this instance, as in 1 Samuel 18-19, that the evil spirit came upon him. He now proceeded to a consistent carrying out of his purpose of murder. He accused his courtiers of having conspired against him like Jonathan, and formed an alliance with David (1Kings 22:6.), and caused the priests at Nob to be murdered in cold blood, and the whole town smitten with the edge of the sword, because Ahimelech had supplied David with bread; and this he did without paying any attention to the conclusive evidence of his innocence (1Kings 22:11.). He then went with 3000 men in pursuit of David; and even after he had fallen twice into David's hands, and on both occasions had been magnanimously spared by him, he did not desist from plotting for his life until he had driven him out of the land; so that we may clearly see how each fresh proof of the righteousness of David's cause only increased his hatred, until at length, in the war against the Philistines, he rashly resorted to the godless arts of a necromancer which he himself had formerly prohibited, and eventually put an end to his own life by falling upon his sword.
Just as clearly may we discern in the guidance of David, from his anointing by Samuel to the death of Saul, how the Lord, as King of His people, trained him in the school of affliction to be His servant, and led him miraculously on to the goal of his divine calling. Having been lifted up as a young man by his anointing, and by the favour which he had acquired with Saul through his playing upon the harp, and still more by his victory over Goliath, far above the limited circumstances of his previous life, he might very easily have been puffed up in the consciousness of the spiritual gifts and powers conferred upon him, if God had not humbled his heart by want and tribulation. The first outbursts of jealousy on the part of Saul, and his first attempts to get rid of the favourite of the people, only furnished him with the opportunity to distinguish himself still more by brave deeds, and to make his name still dearer to the people (1Kings 18:30). When, therefore, Saul's hostility was openly displayed, and neither Jonathan's friendship nor Samuel's prophetic authority could protect him any longer, he fled to the high priest Ahimelech, and from him to king Achish at Gath, and endeavoured to help himself through by resorting to falsehood. He did save himself in this way no doubt, but he brought destruction upon the priests at Nob. And he was very soon to learn how all that he did for his people was rewarded with ingratitude. The inhabitants of Keilah, whom he had rescued from their plunderers, wanted to deliver him up to Saul (1Kings 23:5, 1Kings 23:12); and even the men of his own tribe, the Ziphites, betrayed him twice, so that he was no longer sure of his life even in his own land. But the more this necessarily shook his confidence in his own strength and wisdom, the more clearly did the Lord manifest himself as his faithful Shepherd. After Ahimelech had been put to death, his son Abiathar fled to David with the light and right of the high priest, so that he was now in a position to inquire the will and counsel of God in any difficulty into which he might be brought (1Kings 23:6). On two occasions God brought his mortal foe Saul into his hand, and David's conduct in both these cases shows how the deliverance of God which he had hitherto experienced had strengthened his confidence in the Lord, and in the fulfilment of His promises (compare 1 Samuel 24 with 1 Samuel 26). And his gracious preservation from carrying out his purposes of vengeance against Nabal (1 Samuel 25) could not fail to strengthen him still more. Nevertheless, when his troubles threatened to continue without intermission, his courage began to sink and his faith to waver, so that he took refuge in the land of the Philistines, where, however, his wisdom and cunning brought him into a situation of such difficulty that nothing but the grace and fidelity of his God could possibly extricate him, and out of which he was delivered without any act of his own.
In this manner was the divine sentence of rejection fulfilled upon Saul, and the prospect which the anointing of David had set before him, of ascending the throne of Israel, carried out to completion. The account before us of the events which led to this result of the various complications, bears in all respects so thoroughly the stamp of internal truth and trustworthiness, that even modern critics are unanimous in acknowledging the genuine historical character of the biblical narrative upon the whole. At the same time, there are some things, such as the supposed irreconcilable discrepancy between 1Kings 16:14-23 and 1Kings 17:55-58, and certain repetitions, such as Saul's throwing the spear at David (1Kings 18:10 and 1Kings 19:9-10), the treachery of the Ziphites (1Kings 23:19. and 1Kings 26:1.), David's sparing Saul (1Kings 24:4. and 1Kings 26:5 ff), which they cannot explain in any other way than by the favourite hypothesis that we have here divergent accounts, or legendary traditions derived from two different sources that are here woven together; whereas, as we shall see when we come to the exposition of the chapters in question, not only do the discrepancies vanish on a more thorough and minute examination of the matter, but the repetitions are very clearly founded on facts.
Geneva 1599
And the LORD said unto Samuel, How long wilt thou mourn for Saul, (a) seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons.
(a) Signifying that we should not show ourselves more pitiful than God, nor to lament those whom he casts out.
John Gill
INTRODUCTION TO FIRST SAMUEL 16
In this chapter Samuel is ordered to anoint a king among the sons of Jesse of Bethlehem, 1Kings 16:1 all whose sons were made to pass before him, excepting David, 1Kings 16:6 who being then with his father's sheep, was sent for and was anointed, 1Kings 16:11, after which the Spirit of the Lord departed from Saul, and he became melancholy, and it was advised to seek out a musician for him, and David was mentioned to him as a proper person, 1Kings 16:14 upon which he was sent for, and acted as a musician to Saul, and also became his armourbearer, which was the first rise of him, 1Kings 16:19.
John Wesley
Mourn - And pray for his restitution, which the following words imply he did. Oil - Which was used in the inauguration of kings. But here it is used in the designation of a king; for David was not actually made king by it, but still remained a subject. And the reason of this anticipation was the comfort of Samuel, and other good men, against their fears in case of Saul's death, and the assurance of David's title, which otherwise would have been doubtful. I have provided - This phrase is very emphatical, and implies the difference between this and the former king. Saul was a king of the people's providing, he was the product of their sinful desires: but this is a king of my own providing, to fulfil all my will, and to serve my glory.
Robert Jamieson, A. R. Fausset and David Brown
SAMUEL SENT BY GOD TO BETHLEHEM. (1Kings 16:1-10)
the Lord said unto Samuel, How long wilt thou mourn for Saul--Samuel's grief on account of Saul's rejection, accompanied, doubtless, by earnest prayers for his restitution, showed the amiable feelings of the man; but they were at variance with his public duty as a prophet. The declared purpose of God to transfer the kingdom of Israel into other hands than Saul's was not an angry menace, but a fixed and immutable decree; so that Samuel ought to have sooner submitted to the peremptory manifestation of the divine will. But to leave him no longer room to doubt of its being unalterable, he was sent on a private mission to anoint a successor to Saul (see on 1Kings 10:1). The immediate designation of a king was of the greatest importance for the interests of the nation in the event of Saul's death, which, to this time, was dreaded; it would establish David's title and comfort the minds of Samuel and other good men with a right settlement, whatever contingency might happen.
I have provided me a king--The language is remarkable, and intimates a difference between this and the former king. Saul was the people's choice, the fruit of their wayward and sinful desires for their own honor and aggrandizement. The next was to be a king who would consult the divine glory, and selected from that tribe to which the pre-eminence had been early promised (Gen 49:10).
16:116:1: Եւ ասէ Տէր ցՍամուէլ. Մինչեւ յե՞րբ սո՛ւգ առնուս ՚ի վերայ Սաւուղայ. եւ ես անարգեցի՛ զնա՝ չթագաւորել ՚ի վերայ Իսրայէլի. լի՛ց զեղջե՛ւր քո իւղով, եւ ե՛կ առաքեմ զքեզ առ Յեսսէ՛ մինչեւ ցԲեթղեհէմ. զի տեսի ես յորդւոցն նորա թագաւորե՛լ ինձ ՚ի թագաւոր։
1 Տէրն ասաց Սամուէլին. «Մինչեւ ե՞րբ պէտք է սգաս Սաւուղին, ես նրան զրկել եմ Իսրայէլի վրայ թագաւորելուց: Քո եղջիւրը իւղով լցրո՛ւ, ե՛կ քեզ առաքեմ Բեթղեհէմ, Յեսսէի մօտ, քանզի նրա որդիներից մէկին եմ թագաւոր ընտրել»:
16 Տէրը Սամուէլին ըսաւ. «Մինչեւ ե՞րբ Սաւուղին համար սուգ պիտի ընես, որովհետեւ ես զանիկա մերժեցի, որպէս զի Իսրայէլի վրայ չթագաւորէ։ Եղջիւրդ իւղով լեցուր ու եկուր քեզ Բեթլեհեմացի Յեսսէին ղրկեմ. քանզի անոր որդիներէն մէկը ինծի թագաւոր ընտրեցի*»։
Եւ ասէ Տէր ցՍամուէլ. Մինչեւ յե՞րբ սուգ առնուս ի վերայ Սաւուղայ. եւ ես անարգեցի զնա չթագաւորել ի վերայ Իսրայելի. լից զեղջեւր քո իւղով, եւ եկ առաքեմ զքեզ առ Յեսսէ [318]մինչեւ ցԲեթղեհեմ``. զի տեսի ես յորդւոցն նորա թագաւորել ինձ ի թագաւոր:

16:1: Եւ ասէ Տէր ցՍամուէլ. Մինչեւ յե՞րբ սո՛ւգ առնուս ՚ի վերայ Սաւուղայ. եւ ես անարգեցի՛ զնա՝ չթագաւորել ՚ի վերայ Իսրայէլի. լի՛ց զեղջե՛ւր քո իւղով, եւ ե՛կ առաքեմ զքեզ առ Յեսսէ՛ մինչեւ ցԲեթղեհէմ. զի տեսի ես յորդւոցն նորա թագաւորե՛լ ինձ ՚ի թագաւոր։
1 Տէրն ասաց Սամուէլին. «Մինչեւ ե՞րբ պէտք է սգաս Սաւուղին, ես նրան զրկել եմ Իսրայէլի վրայ թագաւորելուց: Քո եղջիւրը իւղով լցրո՛ւ, ե՛կ քեզ առաքեմ Բեթղեհէմ, Յեսսէի մօտ, քանզի նրա որդիներից մէկին եմ թագաւոր ընտրել»:
16 Տէրը Սամուէլին ըսաւ. «Մինչեւ ե՞րբ Սաւուղին համար սուգ պիտի ընես, որովհետեւ ես զանիկա մերժեցի, որպէս զի Իսրայէլի վրայ չթագաւորէ։ Եղջիւրդ իւղով լեցուր ու եկուր քեզ Բեթլեհեմացի Յեսսէին ղրկեմ. քանզի անոր որդիներէն մէկը ինծի թագաւոր ընտրեցի*»։
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16:116:1 И сказал Господь Самуилу: доколе будешь ты печалиться о Сауле, которого Я отверг, чтоб он не был царем над Израилем? Наполни рог твой елеем и пойди; Я пошлю тебя к Иессею Вифлеемлянину, ибо между сыновьями его Я усмотрел Себе царя.
16:1 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Σαμουηλ σαμουηλ Samouēl; Samoil ἕως εως till; until πότε ποτε.1 when? σὺ συ you πενθεῖς πενθεω sad ἐπὶ επι in; on Σαουλ σαουλ Saoul; Saul κἀγὼ καγω and I ἐξουδένωκα εξουδενοω set at naught αὐτὸν αυτος he; him μὴ μη not βασιλεύειν βασιλευω reign ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel πλῆσον πληθω fill; fulfill τὸ ο the κέρας κερας horn σου σου of you; your ἐλαίου ελαιον oil καὶ και and; even δεῦρο δευρο come on; this point ἀποστείλω αποστελλω send off / away σε σε.1 you πρὸς προς to; toward Ιεσσαι ιεσσαι Iessai; Iesse ἕως εως till; until εἰς εις into; for Βηθλεεμ βηθλεεμ Bēthleem; Vithleem ὅτι οτι since; that ἑόρακα οραω view; see ἐν εν in τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him ἐμοὶ εμοι me βασιλεύειν βασιλευω reign
16:1 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to שְׁמוּאֵ֗ל šᵊmûʔˈēl שְׁמוּאֵל Samuel עַד־ ʕaḏ- עַד unto מָתַי֙ māṯˌay מָתַי when אַתָּה֙ ʔattˌā אַתָּה you מִתְאַבֵּ֣ל miṯʔabbˈēl אבל mourn אֶל־ ʔel- אֶל to שָׁא֔וּל šāʔˈûl שָׁאוּל Saul וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i מְאַסְתִּ֔יו mᵊʔastˈiʸw מאס retract מִ mi מִן from מְּלֹ֖ךְ mmᵊlˌōḵ מלך be king עַל־ ʕal- עַל upon יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel מַלֵּ֨א mallˌē מלא be full קַרְנְךָ֜ qarnᵊḵˈā קֶרֶן horn שֶׁ֗מֶן šˈemen שֶׁמֶן oil וְ wᵊ וְ and לֵ֤ךְ lˈēḵ הלך walk אֶֽשְׁלָחֲךָ֙ ʔˈešlāḥᵃḵā שׁלח send אֶל־ ʔel- אֶל to יִשַׁ֣י yišˈay יִשַׁי Jesse בֵּֽית־ bˈêṯ- בַּיִת house הַ ha הַ the לַּחְמִ֔י llaḥmˈî לַחְמִי -lehemite כִּֽי־ kˈî- כִּי that רָאִ֧יתִי rāʔˈîṯî ראה see בְּ bᵊ בְּ in בָנָ֛יו vānˈāʸw בֵּן son לִ֖י lˌî לְ to מֶֽלֶךְ׃ mˈeleḵ מֶלֶךְ king
16:1. dixitque Dominus ad Samuhel usquequo tu luges Saul cum ego proiecerim eum ne regnet super Israhel imple cornu tuum oleo et veni ut mittam te ad Isai Bethleemitem providi enim in filiis eius mihi regemAnd the Lord said to Samuel: How long wilt thou mourn for Saul, whom I have rejected from reigning over Israel? fill thy horn with oil, and come, that I may send thee to Isai, the Bethlehemite: for I have provided me a king among his sons.
1. And the LORD said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from being king over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Beth-lehemite: for I have provided me a king among his sons.
And the LORD said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Beth- lehemite: for I have provided me a king among his sons:

16:1 И сказал Господь Самуилу: доколе будешь ты печалиться о Сауле, которого Я отверг, чтоб он не был царем над Израилем? Наполни рог твой елеем и пойди; Я пошлю тебя к Иессею Вифлеемлянину, ибо между сыновьями его Я усмотрел Себе царя.
16:1
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Σαμουηλ σαμουηλ Samouēl; Samoil
ἕως εως till; until
πότε ποτε.1 when?
σὺ συ you
πενθεῖς πενθεω sad
ἐπὶ επι in; on
Σαουλ σαουλ Saoul; Saul
κἀγὼ καγω and I
ἐξουδένωκα εξουδενοω set at naught
αὐτὸν αυτος he; him
μὴ μη not
βασιλεύειν βασιλευω reign
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
πλῆσον πληθω fill; fulfill
τὸ ο the
κέρας κερας horn
σου σου of you; your
ἐλαίου ελαιον oil
καὶ και and; even
δεῦρο δευρο come on; this point
ἀποστείλω αποστελλω send off / away
σε σε.1 you
πρὸς προς to; toward
Ιεσσαι ιεσσαι Iessai; Iesse
ἕως εως till; until
εἰς εις into; for
Βηθλεεμ βηθλεεμ Bēthleem; Vithleem
ὅτι οτι since; that
ἑόρακα οραω view; see
ἐν εν in
τοῖς ο the
υἱοῖς υιος son
αὐτοῦ αυτος he; him
ἐμοὶ εμοι me
βασιλεύειν βασιλευω reign
16:1
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
שְׁמוּאֵ֗ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
עַד־ ʕaḏ- עַד unto
מָתַי֙ māṯˌay מָתַי when
אַתָּה֙ ʔattˌā אַתָּה you
מִתְאַבֵּ֣ל miṯʔabbˈēl אבל mourn
אֶל־ ʔel- אֶל to
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
מְאַסְתִּ֔יו mᵊʔastˈiʸw מאס retract
מִ mi מִן from
מְּלֹ֖ךְ mmᵊlˌōḵ מלך be king
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מַלֵּ֨א mallˌē מלא be full
קַרְנְךָ֜ qarnᵊḵˈā קֶרֶן horn
שֶׁ֗מֶן šˈemen שֶׁמֶן oil
וְ wᵊ וְ and
לֵ֤ךְ lˈēḵ הלך walk
אֶֽשְׁלָחֲךָ֙ ʔˈešlāḥᵃḵā שׁלח send
אֶל־ ʔel- אֶל to
יִשַׁ֣י yišˈay יִשַׁי Jesse
בֵּֽית־ bˈêṯ- בַּיִת house
הַ ha הַ the
לַּחְמִ֔י llaḥmˈî לַחְמִי -lehemite
כִּֽי־ kˈî- כִּי that
רָאִ֧יתִי rāʔˈîṯî ראה see
בְּ bᵊ בְּ in
בָנָ֛יו vānˈāʸw בֵּן son
לִ֖י lˌî לְ to
מֶֽלֶךְ׃ mˈeleḵ מֶלֶךְ king
16:1. dixitque Dominus ad Samuhel usquequo tu luges Saul cum ego proiecerim eum ne regnet super Israhel imple cornu tuum oleo et veni ut mittam te ad Isai Bethleemitem providi enim in filiis eius mihi regem
And the Lord said to Samuel: How long wilt thou mourn for Saul, whom I have rejected from reigning over Israel? fill thy horn with oil, and come, that I may send thee to Isai, the Bethlehemite: for I have provided me a king among his sons.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Иессей из Вифлеема Иудейского - внук Вооза, женившегося на моавитянке Руфь (см. кн. "Руфь"), прямой потомок Наасона, князя Иудина колена при Моисее (Чис. I:7; 1: Пар. II:10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Samuel Goes to Bethlehem. B. C. 1065.

1 And the LORD said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons. 2 And Samuel said, How can I go? if Saul hear it, he will kill me. And the LORD said, Take a heifer with thee, and say, I am come to sacrifice to the LORD. 3 And call Jesse to the sacrifice, and I will shew thee what thou shalt do: and thou shalt anoint unto me him whom I name unto thee. 4 And Samuel did that which the LORD spake, and came to Bethlehem. And the elders of the town trembled at his coming, and said, Comest thou peaceably? 5 And he said, Peaceably: I am come to sacrifice unto the LORD: sanctify yourselves, and come with me to the sacrifice. And he sanctified Jesse and his sons, and called them to the sacrifice.
Samuel had retired to his own house in Ramah, with a resolution not to appear any more in public business, but to addict himself wholly to the instructing and training up of the sons of the prophets, over whom he presided, as we find, ch. xix. 20. He promised himself more satisfaction in young prophets than in young princes; and we do not find that, to his dying day, God called him out to any public action relating to the state, but only here to anoint David.
I. God reproves him for continuing so long to mourn for the rejection of Saul. He does not blame him for mourning on that occasion, but for exceeding in his sorrow: How long wilt thou mourn for Saul? v. 1. We do not find here that he mourned at all for the setting aside of his own family and the deposing of his own sons; but for the rejecting of Saul and his seed he mourns without measure, for the former was done by the people's foolish discontent, this by the righteous wrath of God. Yet he must find time to recover himself, and not go mourning to his grave, 1. Because God has rejected him, and he ought to acquiesce in the divine justice, and forget his affection to Saul; if God will be glorified in his ruin, Samuel ought to be satisfied. Besides, to what purpose should he weep? The decree has gone forth, and all his prayers and tears cannot prevail for the reversing of it, 2 Sam. xii. 22, 23. 2. Because Israel shall be no loser by it, and Samuel must prefer the public welfare before his own private affection to his friend. "Mourn not for Saul, for I have provided me a king. The people provided themselves a king and he proved bad, now I will provide myself one, a man after my own heart." See Ps. lxxxix. 20; Acts xiii. 22. "If Saul be rejected, yet Israel shall not be as sheep having no shepherd. I have another in store for them; let thy joy of him swallow up thy grief for the rejected prince."
II. He sends him to Bethlehem, to anoint one of the sons of Jesse, a person probably not unknown to Samuel. Fill thy horn with oil. Saul was anointed with a glass vial of oil, scanty and brittle, David with a horn of oil, which was more plentiful and durable; hence we read of a horn of salvation in the house of his servant David, Luke i. 69.
III. Samuel objects the peril of going on this errand (v. 2): If Saul hear it, he will kill me. By this it appears. 1. That Saul had grown very wicked and outrageous since his rejection, else Samuel would not have mentioned this. What impiety would he not be guilty of who durst kill Samuel? 2. That Samuel's faith was not so strong as one would have expected, else he would not have thus feared the rage of Saul. Would not he that sent him protect him and bear him out? But the best men are not perfect in their faith, nor will fear be wholly cast out any where on this side heaven. But this may be understood as Samuel's desire of direction from heaven how to manage this matter prudently, so as not to expose himself, or any other, more than needed.
IV. God orders him to cover his design with a sacrifice: Say, I have come to sacrifice; and it was true he did, and it was proper that he should, when he came to anoint a king, ch. xi. 15. As a prophet, he might sacrifice when and where God appointed him; and it was not all inconsistent with the laws of truth to say he came to sacrifice when really he did so, thought he had also a further end, which he thought fit to conceal. Let him give notice of a sacrifice, and invite Jesse (who, it is probable, was the principal man of the city) and his family to come to the feast upon the sacrifice; and, says God, I will show thee what thou shalt do. Those that go about God's work in God's way shall be directed step by step, wherever they are at a loss, to do it in the best manner.
V. Samuel went accordingly to Bethlehem, not in pomp, or with any retinue, only a servant to lead the heifer which he was to sacrifice; yet the elders of Bethlehem trembled at his coming, fearing it was an indication of God's displeasure against them and that he came to denounce some judgment for the iniquities of the place. Guilt causes fear. Yet indeed it becomes us to stand in awe of God's messengers, and to tremble at his word. Or they feared it might be an occasion of Saul's displeasure against them, for probably they knew how much he was exasperated at Samuel, and feared he would pick a quarrel with them for entertaining him. They asked him, "Comest thou peaceably? Art thou in peace thyself, and not flying from Saul? Art thou at peace with us, and not come with any message of wrath?" We should all covet earnestly to stand upon good terms with God's prophets, and dread having the word of God, or their prayers, against us. When the Son of David was born king of the Jews all Jerusalem was troubled, Matt. ii. 3. Samuel kept at home, and it was a strange thing to see him so far from his own house: they therefore concluded it must needs be some extraordinary occasion that brought him, and feared the worst till he satisfied them (v. 5): "I come peaceably, for I come to sacrifice, not with a message of wrath against you, but with the methods of peace and reconciliation; and therefore you may bid me welcome and need not fear my coming; therefore sanctify yourselves, and prepare to join with me in the sacrifice, that you may have the benefit of it." Note, Before solemn ordinances there must be a solemn protestation. When we are to offer spiritual sacrifices it concerns us, by sequestering ourselves from the world and renewing the dedication of ourselves to God, to sanctify ourselves. When our Lord Jesus came into the world, though men had reason enough to tremble, fearing that his errand was to condemn the world, yet he gave full assurance that he came peaceably, for he came to sacrifice, and he brought his offering along with him: A body hast thou prepared me. Let us sanctify ourselves, that we may have an interest in his sacrifice. Note, Those that come to sacrifice should come peaceably; religious exercises must not be performed tumultuously.
VI. He had a particular regard to Jesse and his sons, for with them his private business lay, with which, it is likely, he acquainted Jesse at his first coming, and took up his lodging at his house. He spoke to all the elders to sanctify themselves, but he sanctified Jesse and his sons by praying with them and instructing them. Perhaps he had acquaintance with them before, and it appears (ch. xx. 29, where we read of the sacrifices that family had) that it was a devout religious family. Samuel assisted them in their family preparations for the public sacrifice, and, it is probable, chose out David, and anointed him, at the family-solemnities, before the sacrifice was offered or the holy feast solemnized. Perhaps he offered private sacrifices, like Job, according to the number of them all (Job i. 5), and, under colour of that, called for them all to appear before him. When signal blessings are coming into a family they ought to sanctify themselves.
Adam Clarke: Commentary on the Bible - 1831
16:1: Fill thine horn with oil - Horns appear to have been the ancient drinking vessels of all nations; and we may suppose that most persons who had to travel much, always carried one with them, for the purpose of taking up water from the fountains to quench their thirst. Such a horn had Samuel; and on this occasion he was commanded to fill it with oil, for the purpose of consecrating a king over Israel from among the sons of Jesse.
1 Kings (1 Samuel) 16:2
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:1: am 2941, bc 1063, An, Ex, Is, 428
How long: Sa1 15:11, Sa1 15:35; Jer 7:16, Jer 11:14
seeing: Sa1 16:15, Sa1 16:23, Sa1 13:13, Sa1 13:14, Sa1 15:23, Sa1 15:26; Jer 6:30, Jer 14:11, Jer 14:12, Jer 15:1; Jo1 5:16
horn with oil: Sa1 9:16, Sa1 10:1; Kg2 9:1, Kg2 9:3, Kg2 9:6
Jesse: Sa1 13:14; Gen 49:8-10; Rut 4:18-22; Ch1 2:10-15; Psa 78:68-71, Psa 89:19, Psa 89:20; Isa 11:1, Isa 11:10, Isa 55:4; Act 13:21, Act 13:22; Rom 15:12
Carl Friedrich Keil and Franz Delitzsch

Anointing of David. - 1Kings 16:1. The words in which God summoned Samuel to proceed to the anointing of another king, "How long wilt thou mourn for Saul, whom I have rejected, that he may not be king over Israel?" show that the prophet had not yet been able to reconcile himself to the hidden ways of the Lord; that he was still afraid that the people and kingdom of God would suffer from the rejection of Saul; and that he continued to mourn for Saul, not merely from his own personal attachment to the fallen king, but also, or perhaps still more, from anxiety for the welfare of Israel. He was now to put an end to this mourning, and to fill his horn with oil and go to Jesse the Bethlehemite, for the Lord had chosen a king from among his sons.
1Kings 16:2-3
But Samuel replied, "How shall I go? If Saul hear it, he will kill me." This fear on the part of the prophet, who did not generally show himself either hesitating or timid, can only be explained, as we may see from 1Kings 16:14, on the supposition that Saul was already given up to the power of the evil spirit, so that the very worst might be dreaded from his madness, if he discovered that Samuel had anointed another king. That there was some foundation for Samuel's anxiety, we may infer from the fact that the Lord did not blame him for his fear, but pointed out the way by which he might anoint David without attracting attention (1Kings 16:2, 1Kings 16:3). "Take a young heifer with thee, and say (sc., if any one ask the reason for your going to Bethlehem), I am come to sacrifice to the Lord." There was no untruth in this, for Samuel was really about to conduct a sacrificial festival and was to invite Jesse's family to it, and then anoint the one whom Jehovah should point out to him as the chosen one. It was simply a concealment of the principal object of his mission from any who might make inquiry about it, because they themselves had not been invited. "There was no dissimulation or falsehood in this, since God really wished His prophet to find safety under the pretext of the sacrifice. A sacrifice was therefore really offered, and the prophet was protected thereby, so that he was not exposed to any danger until the time of full revelation arrived" (Calvin).
1Kings 16:4
When Samuel arrived at Bethlehem, the elders of the city came to meet him in a state of the greatest anxiety, and asked him whether his coming was peace, or promised good. The singular ויּאמר may be explained on the ground that one of the elders spoke for the rest. The anxious inquiry of the elders presupposes that even in the time of Saul the prophet Samuel was frequently in the habit of coming unexpectedly to one place and another, for the purpose of reproving and punishing wrong-doing and sin.
1Kings 16:5
Samuel quieted them with the reply that he was come to offer sacrifice to the Lord, and called upon them to sanctify themselves and take part in the sacrifice. It is evident from this that the prophet was accustomed to turn his visits to account by offering sacrifice, and so building up the people in fellowship with the Lord. The reason why sacrifices were offered at different places was, that since the removal of the ark from the tabernacle, this sanctuary had ceased to be the only place of the nation's worship. התקדּשׁ, to sanctify one's self by washings and legal purifications, which probably preceded every sacrificial festival (vid., Ex 19:10, Ex 19:22). The expression, "Come with me to the sacrifice," is constructio praegnans for "Come and take part in the sacrifice." "Call to the sacrifice" (1Kings 16:3) is to be understood in the same way. זבח is the slain-offering, which was connected with every sacrificial meal. It is evident from the following words, "and he sanctified Jesse and his sons," that Samuel addressed the general summons to sanctify themselves more especially to Jesse and his sons. For it was with them that he was about to celebrate the sacrificial meal.
1Kings 16:6-7
When they came, sc., to the sacrificial meal, which was no doubt held in Jesse's house, after the sacrifice had been presented upon an altar, and when Samuel saw the eldest son Eliab, who was tall and handsome according to 1Kings 16:7, "he thought (lit. he said, sc., in his heart), Surely His anointed is before Jehovah," i.e., surely the man is now standing before Jehovah whom He hath chosen to be His anointed. But Jehovah said to him in the spirit, "Look not at his form and the height of his stature, for I have rejected him: for not as man seeth (sc., do I see); for man looketh at the eyes, and Jehovah looketh at the heart." The eyes, as contrasted with the heart, are figuratively employed to denote the outward form.
1Kings 16:8-10
When Jesse thereupon brought up his other sons, one after another, before Samuel, the prophet said in the case of each, "This also Jehovah hath not chosen." As Samuel must be the subject to the verb ויּאמר in 1Kings 16:8-10, we may assume that he had communicated the object of his coming to Jesse.
1Kings 16:11
After the seventh had been presented, and the Lord had not pointed nay one of them out as the chosen one, "Samuel said to Jesse, Are these all the boys?" When Jesse replied that there was still the smallest, i.e., the youngest, left, and he was keeping the sheep, he directed him to fetch him; "for," said he, "we will not sit down till he has come hither," סבב, to surround, sc., the table, upon which the meal was arranged. This is implied in the context.
1Kings 16:12-13
When David arrived, - and he was ruddy, also of beautiful eyes and good looks (אדמוני, used to denote the reddish colour of the hair, which was regarded as a mark of beauty in southern lands, where the hair is generally black. עם is an adverb here = therewith), and therefore, so far as his looks and figure were concerned, well fitted, notwithstanding his youth, for the office to which the Lord had chosen him, since corporeal beauty was one of the outward distinctions of a king, - the Lord pointed him out to the prophet as the chosen one; whereupon he anointed him in the midst of his brethren. Along with the anointing the Spirit of Jehovah came upon David from that day forward. But Samuel returned to Ramah when the sacrificial meal was over. There is nothing recorded concerning any words of Samuel to David at the time of the anointing and in explanation of its meaning, as in the case of Saul (1Kings 10:1). In all probability Samuel said nothing at the time, since, according to 1Kings 16:2, he had good reason for keeping the matter secret, not only on his own account, but still more for David's sake; so that even the brethren of David who were present knew nothing about the meaning and object of the anointing, but may have imagined that Samuel merely intended to consecrate David as a pupil of the prophets. At the same time, we can hardly suppose that Samuel left Jesse, and even David, in uncertainty as to the object of his mission, and of the anointing which he had performed. He may have communicated all this to both of them, without letting the other sons know. It by no means follows, that because David remained with his father and kept the sheep as before, therefore his calling to be king must have been unknown to him; but only that in the anointing which he had received he did not discern either the necessity or obligation to appear openly as the anointed of the Lord, and that after receiving the Spirit of the Lord in consequence of the anointing, he left the further development of the matter to the Lord in childlike submission, assured that He would prepare and show him the way to the throne in His own good time.
John Gill
And the Lord said unto Samuel,.... In a vision or dream, or by an articulate voice: how long wilt thou mourn for Saul? he does not blame him for mourning, but for mourning so long; but how long that was cannot be said; and though his affection for him might cause him to indulge to it, yet it was in vain, seeing the sentence was irreversible:
seeing I have rejected him from reigning over Israel? that is, his posterity; for he himself reigned as long as he lived, though in a very inglorious manner:
fill thine horn with oil; with common oil; for that this was the holy anointing oil kept in the tabernacle, as the Jewish writers generally suppose, with which they say David and Solomon, and the kings of Judah, were anointed, there is no reason to believe; since the tabernacle, where this oil was, was at a distance from Samuel, and which seems to have been only for the anointing of the priests. This was not a phial he was bid to take, as when he anointed Saul; but an horn, denoting the abundance of gifts bestowed on David, and the firmness and duration of his kingdom:
and go, and I will send thee to Jesse the Bethlehemite; the son of Obed, whom Boaz begat of Ruth the Moabitess, Ruth 4:21.
for I have provided me a king among his sons; but which he says not; this was reserved for an later discovery; however God had in his own mind picked him, whom he would hereafter make known; this was a king for himself, raised up to fulfil his will; Saul was chosen by him, but then it was at the request of the people, and so he was rather their king than his; but this was not at their desire, nor with their knowledge, but of his own good will and pleasure; the one was given in wrath, and the other in love; the one was to the rejection of God as King, the other to the rejection of Saul by the will of God.
16:216:2: Եւ ասէ Սամուէլ. Զիա՞րդ երթայց. եւ լսիցէ Սաւուղ եւ սպանանիցէ՛ զիս։ Եւ ասէ Տէր. Ա՛ռ դու ինձ երի՛նջ մի յարջառոց. եւ ասասցես՝ զոհե՛լ Տեառն եկի[2991]. [2991] ՚Ի բազումս պակասի. Ա՛ռ դու ինձ երինջ մի։
2 Սամուէլն ասաց. «Ինչպէ՞ս երթամ: Սաւուղը կը լսի, եւ ինձ կը սպանի»: Տէրն ասաց. «Դու քեզ հետ մի երինջ վերցրո՛ւ եւ ասա՛, թէ Տիրոջը զոհելու համար եմ եկել:
2 Սամուէլ ըսաւ. «Ի՞նչպէս երթամ. եթէ Սաւուղ լսէ, զիս կը մեռցնէ»։ Տէրը ըսաւ. «Քեզի* հետ երինջ մը առ ու ըսէ թէ Տէրոջը զոհ ընելու եկայ
Եւ ասէ Սամուէլ. Զիա՞րդ երթայց. եւ լսիցէ Սաւուղ եւ սպանանիցէ զիս: Եւ ասէ Տէր. Առ դու ինձ երինջ մի յարջառոց. եւ ասասցես` զոհել Տեառն եկի:

16:2: Եւ ասէ Սամուէլ. Զիա՞րդ երթայց. եւ լսիցէ Սաւուղ եւ սպանանիցէ՛ զիս։ Եւ ասէ Տէր. Ա՛ռ դու ինձ երի՛նջ մի յարջառոց. եւ ասասցես՝ զոհե՛լ Տեառն եկի[2991].
[2991] ՚Ի բազումս պակասի. Ա՛ռ դու ինձ երինջ մի։
2 Սամուէլն ասաց. «Ինչպէ՞ս երթամ: Սաւուղը կը լսի, եւ ինձ կը սպանի»: Տէրն ասաց. «Դու քեզ հետ մի երինջ վերցրո՛ւ եւ ասա՛, թէ Տիրոջը զոհելու համար եմ եկել:
2 Սամուէլ ըսաւ. «Ի՞նչպէս երթամ. եթէ Սաւուղ լսէ, զիս կը մեռցնէ»։ Տէրը ըսաւ. «Քեզի* հետ երինջ մը առ ու ըսէ թէ Տէրոջը զոհ ընելու եկայ
zohrab-1805▾ eastern-1994▾ western am▾
16:216:2 И сказал Самуил: как я пойду? Саул услышит и убьет меня. Господь сказал: возьми в руку твою телицу из стада и скажи: >;
16:2 καὶ και and; even εἶπεν επω say; speak Σαμουηλ σαμουηλ Samouēl; Samoil πῶς πως.1 how πορευθῶ πορευομαι travel; go καὶ και and; even ἀκούσεται ακουω hear Σαουλ σαουλ Saoul; Saul καὶ και and; even ἀποκτενεῖ αποκτεινω kill με με me καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master δάμαλιν δαμαλις heifer βοῶν βους ox λαβὲ λαμβανω take; get ἐν εν in τῇ ο the χειρί χειρ hand σου σου of you; your καὶ και and; even ἐρεῖς ερεω.1 state; mentioned θῦσαι θυω immolate; sacrifice τῷ ο the κυρίῳ κυριος lord; master ἥκω ηκω here
16:2 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel אֵ֣יךְ ʔˈêḵ אֵיךְ how אֵלֵ֔ךְ ʔēlˈēḵ הלך walk וְ wᵊ וְ and שָׁמַ֥ע šāmˌaʕ שׁמע hear שָׁא֖וּל šāʔˌûl שָׁאוּל Saul וַ wa וְ and הֲרָגָ֑נִי ס hᵃrāḡˈānî s הרג kill וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH עֶגְלַ֤ת ʕeḡlˈaṯ עֶגְלָה cow בָּקָר֙ bāqˌār בָּקָר cattle תִּקַּ֣ח tiqqˈaḥ לקח take בְּ bᵊ בְּ in יָדֶ֔ךָ yāḏˈeḵā יָד hand וְ wᵊ וְ and אָ֣מַרְתָּ֔ ʔˈāmartˈā אמר say לִ li לְ to זְבֹּ֥חַ zᵊbbˌōₐḥ זבח slaughter לַֽ lˈa לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH בָּֽאתִי׃ bˈāṯî בוא come
16:2. et ait Samuhel quomodo vadam audiet enim Saul et interficiet me et ait Dominus vitulum de armento tolles in manu tua et dices ad immolandum Domino veniAnd Samuel said: How shall I go? for Saul will hear of it, and he will kill me. And the Lord said: Thou shalt take with thee a calf of the herd, and thou shalt say: I am come to sacrifice to the Lord.
2. And Samuel said, How can I go? if Saul hear it, he will kill me. And the LORD said, Take an heifer with thee, and say, I am come to sacrifice to the LORD.
And Samuel said, How can I go? if Saul hear [it], he will kill me. And the LORD said, Take an heifer with thee, and say, I am come to sacrifice to the LORD:

16:2 И сказал Самуил: как я пойду? Саул услышит и убьет меня. Господь сказал: возьми в руку твою телицу из стада и скажи: <<я пришел для жертвоприношения Господу>>;
16:2
καὶ και and; even
εἶπεν επω say; speak
Σαμουηλ σαμουηλ Samouēl; Samoil
πῶς πως.1 how
πορευθῶ πορευομαι travel; go
καὶ και and; even
ἀκούσεται ακουω hear
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
ἀποκτενεῖ αποκτεινω kill
με με me
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
δάμαλιν δαμαλις heifer
βοῶν βους ox
λαβὲ λαμβανω take; get
ἐν εν in
τῇ ο the
χειρί χειρ hand
σου σου of you; your
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
θῦσαι θυω immolate; sacrifice
τῷ ο the
κυρίῳ κυριος lord; master
ἥκω ηκω here
16:2
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel
אֵ֣יךְ ʔˈêḵ אֵיךְ how
אֵלֵ֔ךְ ʔēlˈēḵ הלך walk
וְ wᵊ וְ and
שָׁמַ֥ע šāmˌaʕ שׁמע hear
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
וַ wa וְ and
הֲרָגָ֑נִי ס hᵃrāḡˈānî s הרג kill
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
עֶגְלַ֤ת ʕeḡlˈaṯ עֶגְלָה cow
בָּקָר֙ bāqˌār בָּקָר cattle
תִּקַּ֣ח tiqqˈaḥ לקח take
בְּ bᵊ בְּ in
יָדֶ֔ךָ yāḏˈeḵā יָד hand
וְ wᵊ וְ and
אָ֣מַרְתָּ֔ ʔˈāmartˈā אמר say
לִ li לְ to
זְבֹּ֥חַ zᵊbbˌōₐḥ זבח slaughter
לַֽ lˈa לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
בָּֽאתִי׃ bˈāṯî בוא come
16:2. et ait Samuhel quomodo vadam audiet enim Saul et interficiet me et ait Dominus vitulum de armento tolles in manu tua et dices ad immolandum Domino veni
And Samuel said: How shall I go? for Saul will hear of it, and he will kill me. And the Lord said: Thou shalt take with thee a calf of the herd, and thou shalt say: I am come to sacrifice to the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Опасение Самуила понятно: с одной стороны, он боялся преждевременного, насильственного прекращения не только его личной жизни, но и общественно-пророческой деятельности; с другой - тех печальных последствий, которые могли иметь место вслед за безумным поступком Саула. Насильственная смерть пророка Самуила могла вызвать взрыв народного негодования в отношении того, кто был ближайшей причиной этой смерти, и произвести гибельную анархию в еврейском государстве. Слова Господа: возьми в руку твою телицу и проч. - не научение неправде, а указание на действительно необходимое действие: великое событие священного помазания на царство избранника Божия не могло не быть ознаменовано религиозным обрядом (ср. IX:15-27; X:1, 8). "И пророк действительно совершил жертвоприношение (ст. 5). Посему сказано ему, чтобы до времени скрыв главное дело, указал (имеющим вопросить его о приходе в город) придаточное" (Блаж. Феодорит толк. на 1: Цар. вопр. 36).
Adam Clarke: Commentary on the Bible - 1831
16:2: Take a heifer with thee, and say, I am come to sacrifice - This was strictly true; Samuel did offer a sacrifice; and it does not appear that he could have done the work which God designed, unless he had offered this sacrifice, and called the elders of the people together, and thus collected Jesse's sons. But he did not tell the principal design of his coming; had he done so, it would have produced evil and no good: and though no man, in any circumstances, should ever tell a lie, yet in all circumstances he is not obliged to tell the whole truth, though in every circumstance he must tell nothing but the truth, and in every case so tell the truth that the hearer shall not believe a lie by it.
1 Kings (1 Samuel) 16:3
Albert Barnes: Notes on the Bible - 1834
16:2: It was the purpose of God that David should be anointed at this time as Saul's successor, and as the ancestor and the type of His Christ. It was not the purpose of God that Samuel should stir up a civil war, by setting up David as Saul's rival. Secrecy, therefore, was a necessary part of the transaction. But secrecy and concealment are not the same as duplicity and falsehood. Concealment of a good purpose, for a good purpose, is clearly justifiable. There is therefore nothing in the least inconsistent with truth in the occurrence here related. Compare Exo 7:16; Exo 8:1; Exo 9:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: How can I go: Exo 3:11; Kg1 18:9-14; Mat 10:16; Luk 1:34
Take an heifer: For the prudent management of the affair, and to avoid suspicion, Samuel was directed to go to Bethlehem to sacrifice, as he probably did from time to time in many different places; and the answer which he was instructed to return was strictly true though he did not tell the principal design of his coming; for though no man in any circumstances should tell a lie, yet, in all circumstances, he is not bound to tell the whole truth, though he must tell nothing but the truth, and so tell that truth that the hearer shall not believe a lie by it.
with thee: Heb. in thine hand, Sa1 9:12
I am come: Sa1 9:12, Sa1 20:29; Jer 38:26, Jer 38:27
Geneva 1599
And Samuel said, How can I go? if Saul hear [it], he will kill me. And the LORD said, Take an heifer with thee, and say, I am come (b) to sacrifice to the LORD.
(b) That is, to make a peace offering, which may be done even though the ark was not there.
John Gill
And Samuel said, how can I go?.... Which argues weakness of faith in Samuel, and fear of man, and a diffidence in and distrust of divine power; for otherwise he that sent him on such an errand could protect him:
if Saul hear it, he will kill me; should hear that Samuel went and anointed another king, it would so enrage him, that he would either immediately lay hands on him, and put him to death, or order him to be put to death; and indeed were it not that this was done by the command of God, he would deserve to die; it being an overt act of treason to anoint another king:
and the Lord said, take an heifer with thee, and say, I am come to sacrifice to the Lord; a peace offering, which might be done any where in those unsettled times, the ark being at one place, and the tabernacle at another; and might be offered upon a private altar, and by a private person; and as it seems Samuel used to sacrifice at different places; see 1Kings 7:9. Ben Gersom relates it as the sense of one of their Rabbins in his age, that there was a person slain in those parts, not known by whom he was slain; and so Samuel is ordered to take an heifer to fulfil the law in Deut 21:1 and therefore Saul would make no inquiry into his reason of going thither with an heifer, and this is commended both by him and Abarbinel.
Robert Jamieson, A. R. Fausset and David Brown
How can I go?--This is another instance of human infirmity in Samuel. Since God had sent him on this mission, He would protect him in the execution.
I am come to sacrifice--It seems to have been customary with Samuel to do this in the different circuits to which he went, that he might encourage the worship of God.
16:316:3: եւ կոչեսցե՛ս զՅեսսէ ՚ի զոհն. եւ ցուցի՛ց քեզ զինչ առնիցես. եւ օծցե՛ս զոր ե՛ս ասացից քեզ։
3 Եւ Յեսսէին հրաւիրի՛ր զոհաբերութիւն անելու ու ինչ որ պիտի անես, ես կ’ասեմ: Դու կ’օծես նրա՛ն, որին քեզ կ’ասեմ»:
3 Եւ Յեսսէն զոհին հրաւիրէ ու քու ընելու բանդ ես քեզի պիտի հասկցնեմ եւ թագաւոր պիտի օծես այն մարդը, որ քեզի պիտի ցուցնեմ»։
եւ կոչեսցես զՅեսսէ ի զոհն. եւ ցուցից քեզ զինչ առնիցես. եւ օծցես զոր ես ասացից քեզ:

16:3: եւ կոչեսցե՛ս զՅեսսէ ՚ի զոհն. եւ ցուցի՛ց քեզ զինչ առնիցես. եւ օծցե՛ս զոր ե՛ս ասացից քեզ։
3 Եւ Յեսսէին հրաւիրի՛ր զոհաբերութիւն անելու ու ինչ որ պիտի անես, ես կ’ասեմ: Դու կ’օծես նրա՛ն, որին քեզ կ’ասեմ»:
3 Եւ Յեսսէն զոհին հրաւիրէ ու քու ընելու բանդ ես քեզի պիտի հասկցնեմ եւ թագաւոր պիտի օծես այն մարդը, որ քեզի պիտի ցուցնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:316:3 и пригласи Иессея [и сыновей его] к жертве; Я укажу тебе, что делать тебе, и ты помажешь Мне того, о котором Я скажу тебе.
16:3 καὶ και and; even καλέσεις καλεω call; invite τὸν ο the Ιεσσαι ιεσσαι Iessai; Iesse εἰς εις into; for τὴν ο the θυσίαν θυσια immolation; sacrifice καὶ και and; even γνωριῶ γνωριζω make known; point out σοι σοι you ἃ ος who; what ποιήσεις ποιεω do; make καὶ και and; even χρίσεις χριω anoint ὃν ος who; what ἐὰν εαν and if; unless εἴπω επω say; speak πρὸς προς to; toward σέ σε.1 you
16:3 וְ wᵊ וְ and קָרָ֥אתָ qārˌāṯā קרא call לְ lᵊ לְ to יִשַׁ֖י yišˌay יִשַׁי Jesse בַּ ba בְּ in † הַ the זָּ֑בַח zzˈāvaḥ זֶבַח sacrifice וְ wᵊ וְ and אָֽנֹכִ֗י ʔˈānōḵˈî אָנֹכִי i אֹודִֽיעֲךָ֙ ʔôḏˈîʕᵃḵā ידע know אֵ֣ת ʔˈēṯ אֵת [object marker] אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] תַּעֲשֶׂ֔ה taʕᵃśˈeh עשׂה make וּ û וְ and מָשַׁחְתָּ֣ māšaḥtˈā משׁח smear לִ֔י lˈî לְ to אֵ֥ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֹמַ֖ר ʔōmˌar אמר say אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to
16:3. et vocabis Isai ad victimam et ego ostendam tibi quid facias et ungues quemcumque monstravero tibiAnd thou shalt call Isai to the sacrifice, and I will shew thee what thou art to do, and thou shalt anoint him whom I shall shew to thee.
3. And call Jesse to the sacrifice, and I will shew thee what thou shalt do: and thou shalt anoint unto me him whom I name unto thee.
And call Jesse to the sacrifice, and I will shew thee what thou shalt do: and thou shalt anoint unto me [him] whom I name unto thee:

16:3 и пригласи Иессея [и сыновей его] к жертве; Я укажу тебе, что делать тебе, и ты помажешь Мне того, о котором Я скажу тебе.
16:3
καὶ και and; even
καλέσεις καλεω call; invite
τὸν ο the
Ιεσσαι ιεσσαι Iessai; Iesse
εἰς εις into; for
τὴν ο the
θυσίαν θυσια immolation; sacrifice
καὶ και and; even
γνωριῶ γνωριζω make known; point out
σοι σοι you
ος who; what
ποιήσεις ποιεω do; make
καὶ και and; even
χρίσεις χριω anoint
ὃν ος who; what
ἐὰν εαν and if; unless
εἴπω επω say; speak
πρὸς προς to; toward
σέ σε.1 you
16:3
וְ wᵊ וְ and
קָרָ֥אתָ qārˌāṯā קרא call
לְ lᵊ לְ to
יִשַׁ֖י yišˌay יִשַׁי Jesse
בַּ ba בְּ in
הַ the
זָּ֑בַח zzˈāvaḥ זֶבַח sacrifice
וְ wᵊ וְ and
אָֽנֹכִ֗י ʔˈānōḵˈî אָנֹכִי i
אֹודִֽיעֲךָ֙ ʔôḏˈîʕᵃḵā ידע know
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
תַּעֲשֶׂ֔ה taʕᵃśˈeh עשׂה make
וּ û וְ and
מָשַׁחְתָּ֣ māšaḥtˈā משׁח smear
לִ֔י lˈî לְ to
אֵ֥ת ʔˌēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אֹמַ֖ר ʔōmˌar אמר say
אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to
16:3. et vocabis Isai ad victimam et ego ostendam tibi quid facias et ungues quemcumque monstravero tibi
And thou shalt call Isai to the sacrifice, and I will shew thee what thou art to do, and thou shalt anoint him whom I shall shew to thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:3: Call Jesse to the sacrifice - The common custom was, after the blood of the victim had been poured out to God, and the fat burnt, to feast on the flesh of the sacrifice. This appears to have been the case in all, except in the whole burnt-offering; this was entirely consumed.
1 Kings (1 Samuel) 16:4
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: call Jesse: Sa1 9:12, Sa1 9:13; Sa2 15:11; Mat 22:1-4
and I will show: Exo 4:15; Act 9:6
anoint: Sa1 16:12, Sa1 16:13, Sa1 9:16; Deu 17:14
John Gill
And call Jesse to the sacrifice,.... His family, both him and his sons, to partake of the peace offerings; as every offerer had a right to invite his friends, and whomsoever he pleased, to eat of those parts of them which belonged to him, as a feast before the Lord:
and I will show thee what thou shall do; when Jesse and his family were with him:
and thou shalt anoint unto me him whom I name unto thee; that is, anoint him to be king over Israel, whom he should point out so plainly to him, as if he called him by name.
Robert Jamieson, A. R. Fausset and David Brown
call Jesse to the sacrifice--that is, the social feast that followed the peace offering. Samuel, being the offerer, had a right to invite any guest he pleased.
16:416:4: Եւ արա՛ր Սամուէլ զամենայն զոր խօսեցաւ ընդ նմա Տէր, եւ եկն ՚ի Բեթղահէմ. եւ զարհուրեցա՛ն ծերք քաղաքին ՚ի պատահել նմա. եւ ասեն. Խաղաղութիւն իցէ մուտդ քո տեսանօղդ։
4 Սամուէլն արեց այն, ինչ Տէրն ասել էր, ու եկաւ Բեթղեհէմ: Քաղաքի ծերերը զարհուրած դիմաւորեցին նրան՝ ասելով. «Քո մուտքը թող խաղաղութեամբ լինի, ո՜վ տեսանող»:
4 Սամուէլ Տէրոջը ըսածը ըրաւ ու Բեթլեհէմ գնաց։ Քաղաքին ծերերը դողալով զանիկա դիմաւորեցին ու ըսին. «Արդեօք խաղաղութեա՞մբ եկար»։
Եւ արար Սամուէլ զամենայն զոր խօսեցաւ ընդ նմա Տէր, եւ եկն ի Բեթղեհեմ: Եւ զարհուրեցան ծերք քաղաքին ի պատահել նմա, եւ ասեն. Խաղաղութի՞ւն իցէ մուտդ քո, [319]տեսանօղդ:

16:4: Եւ արա՛ր Սամուէլ զամենայն զոր խօսեցաւ ընդ նմա Տէր, եւ եկն ՚ի Բեթղահէմ. եւ զարհուրեցա՛ն ծերք քաղաքին ՚ի պատահել նմա. եւ ասեն. Խաղաղութիւն իցէ մուտդ քո տեսանօղդ։
4 Սամուէլն արեց այն, ինչ Տէրն ասել էր, ու եկաւ Բեթղեհէմ: Քաղաքի ծերերը զարհուրած դիմաւորեցին նրան՝ ասելով. «Քո մուտքը թող խաղաղութեամբ լինի, ո՜վ տեսանող»:
4 Սամուէլ Տէրոջը ըսածը ըրաւ ու Բեթլեհէմ գնաց։ Քաղաքին ծերերը դողալով զանիկա դիմաւորեցին ու ըսին. «Արդեօք խաղաղութեա՞մբ եկար»։
zohrab-1805▾ eastern-1994▾ western am▾
16:416:4 И сделал Самуил так, как сказал ему Господь. Когда пришел он в Вифлеем, то старейшины города с трепетом вышли навстречу ему и сказали: мирен ли приход твой?
16:4 καὶ και and; even ἐποίησεν ποιεω do; make Σαμουηλ σαμουηλ Samouēl; Samoil πάντα πας all; every ἃ ος who; what ἐλάλησεν λαλεω talk; speak αὐτῷ αυτος he; him κύριος κυριος lord; master καὶ και and; even ἦλθεν ερχομαι come; go εἰς εις into; for Βηθλεεμ βηθλεεμ Bēthleem; Vithleem καὶ και and; even ἐξέστησαν εξιστημι astonish; beside yourself οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older τῆς ο the πόλεως πολις city τῇ ο the ἀπαντήσει απαντησις encounter; escort αὐτοῦ αυτος he; him καὶ και and; even εἶπαν επω say; speak εἰρήνη ειρηνη peace ἡ ο the εἴσοδός εισοδος inroad; entrance σου σου of you; your ὁ ο the βλέπων βλεπω look; see
16:4 וַ wa וְ and יַּ֣עַשׂ yyˈaʕaś עשׂה make שְׁמוּאֵ֗ל šᵊmûʔˈēl שְׁמוּאֵל Samuel אֵ֚ת ˈʔēṯ אֵת [object marker] אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּ֣ר dibbˈer דבר speak יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come בֵּ֣ית לָ֑חֶם bˈêṯ lˈāḥem בֵּית לֶחֶם Bethlehem וַ wa וְ and יֶּחֶרְד֞וּ yyeḥerᵊḏˈû חרד tremble זִקְנֵ֤י ziqnˈê זָקֵן old הָ hā הַ the עִיר֙ ʕîr עִיר town לִ li לְ to קְרָאתֹ֔ו qᵊrāṯˈô קרא encounter וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say שָׁלֹ֥ם šālˌōm שָׁלֹום peace בֹּואֶֽךָ׃ bôʔˈeḵā בוא come
16:4. fecit ergo Samuhel sicut locutus est ei Dominus venitque in Bethleem et admirati sunt seniores civitatis occurrentes ei dixeruntque pacificus ingressus tuusThen Samuel did as the Lord had said to him. And he came to Bethlehem, and the ancients of the city wondered, and meeting him, they said: Is thy coming hither peaceable?
4. And Samuel did that which the LORD spake, and came to Beth-lehem. And the elders of the city came to meet him trembling, and said, Comest thou peaceably?
And Samuel did that which the LORD spake, and came to Beth- lehem. And the elders of the town trembled at his coming, and said, Comest thou peaceably:

16:4 И сделал Самуил так, как сказал ему Господь. Когда пришел он в Вифлеем, то старейшины города с трепетом вышли навстречу ему и сказали: мирен ли приход твой?
16:4
καὶ και and; even
ἐποίησεν ποιεω do; make
Σαμουηλ σαμουηλ Samouēl; Samoil
πάντα πας all; every
ος who; what
ἐλάλησεν λαλεω talk; speak
αὐτῷ αυτος he; him
κύριος κυριος lord; master
καὶ και and; even
ἦλθεν ερχομαι come; go
εἰς εις into; for
Βηθλεεμ βηθλεεμ Bēthleem; Vithleem
καὶ και and; even
ἐξέστησαν εξιστημι astonish; beside yourself
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
τῆς ο the
πόλεως πολις city
τῇ ο the
ἀπαντήσει απαντησις encounter; escort
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπαν επω say; speak
εἰρήνη ειρηνη peace
ο the
εἴσοδός εισοδος inroad; entrance
σου σου of you; your
ο the
βλέπων βλεπω look; see
16:4
וַ wa וְ and
יַּ֣עַשׂ yyˈaʕaś עשׂה make
שְׁמוּאֵ֗ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
אֵ֚ת ˈʔēṯ אֵת [object marker]
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֶּ֣ר dibbˈer דבר speak
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
בֵּ֣ית לָ֑חֶם bˈêṯ lˈāḥem בֵּית לֶחֶם Bethlehem
וַ wa וְ and
יֶּחֶרְד֞וּ yyeḥerᵊḏˈû חרד tremble
זִקְנֵ֤י ziqnˈê זָקֵן old
הָ הַ the
עִיר֙ ʕîr עִיר town
לִ li לְ to
קְרָאתֹ֔ו qᵊrāṯˈô קרא encounter
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
שָׁלֹ֥ם šālˌōm שָׁלֹום peace
בֹּואֶֽךָ׃ bôʔˈeḵā בוא come
16:4. fecit ergo Samuhel sicut locutus est ei Dominus venitque in Bethleem et admirati sunt seniores civitatis occurrentes ei dixeruntque pacificus ingressus tuus
Then Samuel did as the Lord had said to him. And he came to Bethlehem, and the ancients of the city wondered, and meeting him, they said: Is thy coming hither peaceable?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Мирен ли приход твой? "Потому ли, что неожиданные посещения пророка обусловливались большей частью необычайными событиями, и притом тревожного характера, или потому, что напряженное состояние, роковая борьба между пророческим и царским могуществом чувствовалась всеми, следившими за положением дел и опасавшимися тяжелых напряжений и смут, старейшины города поспешили выйти навстречу пророку и с трепетом спросили: "с миром ли идешь к нам?" (Я. Богородский, "Еврейские цари", с. 64).
Adam Clarke: Commentary on the Bible - 1831
16:4: The elders of the town trembled at his coming - They knew he was a prophet of the Lord, and they were afraid that he was now come to denounce some judgments of the Most High against their city.
1 Kings (1 Samuel) 16:5
Albert Barnes: Notes on the Bible - 1834
16:4: Trembled - There was evidently something unusual in Samuel's coming to Bethlehem; and the elders, knowing that Samuel was no longer at friendship with Saul, foreboded some evil.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: trembled: Sa1 21:1; Sa2 6:9; Kg1 17:18; Hos 6:5, Hos 11:10; Luk 5:8, Luk 8:37
coming: Heb. meeting
Comest: Kg1 2:13; Kg2 9:22; Ch1 12:17, Ch1 12:18
Geneva 1599
And Samuel did that which the LORD spake, and came to Bethlehem. And the elders of the town (c) trembled at his coming, and said, Comest thou peaceably?
(c) Afraid, lest some grievous crime had been committed, because the prophet was not wont to come there.
John Gill
And Samuel did that which the Lord spake,.... He filled a horn of oil, and took an heifer with him:
and came to Bethlehem; where Jesse and his family lived, which, according to Bunting (y), was sixteen miles from Ramah; though it could hardly be so much, since Ramah was six miles from Jerusalem on one side, as Bethlehem lay six miles from it on the other (z):
and the elders of the town trembled at his coming; for he being now an old man, and seldom went abroad, they concluded it must be something very extraordinary that brought him thither; and they might fear that as he was a prophet of the Lord, that he was come to reprove them, or denounce some judgment upon them for their sins. The Targum is,"the elders of the city gathered together to meet him;''out of respect and in honour to him, and to the same sense Jarchi's note is,"they hasted to go out to meet him'';see Hos 11:11.
and, said comest thou peaceably? the word "said" is singular; one of the elders put this question, the chiefest of them, perhaps Jesse; and the meaning of it is, whether he came with ill news and bad tidings, or as displeased with them himself on some account or another; or with a message from God, as displeased with them; or whether he came there for his own peace and safety, to be sheltered from Saul; and which, if that was the case, might not be for their peace and good; but would draw upon them the wrath and vengeance of Saul; for they doubtless knew that there was a variance, at least a shyness, between Saul and Samuel.
(y) Travels of the Patriarchs, &c. p. 125. (z) Vid. Hieron. de loc. Heb. fol. 89. F. & 94. B.
John Wesley
Trembled - Because it was strange and unexpected to them, this being but an obscure town, and remote from Samuel, and therefore they justly thought there was some extraordinary reason for it. Peaceable - The Hebrew phrase, comest thou in peace, is as much as to say (in our phrase) is all well?
Robert Jamieson, A. R. Fausset and David Brown
the elders of the town trembled at his coming--Beth-lehem was an obscure town, and not within the usual circuit of the judge. The elders were naturally apprehensive, therefore, that his arrival was occasioned by some extraordinary reason, and that it might entail evil upon their town, in consequence of the estrangement between Samuel and the king.
16:516:5: Եւ ասէ. Խաղաղութիւն է. զոհե՛լ Տեառն եկի. սրբեցարուք եւ ուրա՛խ լերուք ընդ իս այսօր։ Եւ սրբեաց զՅեսսէ եւ զորդիս նորա, եւ կոչեա՛ց զնոսա ՚ի զոհն։
5 Նա ասաց. «Խաղաղութեամբ է, Տիրոջը զոհաբերութիւն անելու եմ եկել: Մաքրուեցէ՛ք ու ինձ հետ ուրա՛խ եղէք այսօր»: Նա Յեսսէին ու նրա որդիներին մաքրեց եւ զոհաբերութեան հրաւիրեց նրանց:
5 Անիկա ըսաւ. «Խաղաղութեամբ. Տէրոջը զոհ ընելու եկայ։ Սրբուեցէ՛ք ու ինծի հետ զոհի եկէ՛ք»։ Եւ Յեսսէն ու անոր որդիները սրբել տուաւ եւ զանոնք զոհի հրաւիրեց։
Եւ ասէ. Խաղաղութիւն է. զոհել Տեառն եկի. սրբեցարուք եւ [320]ուրախ լերուք ընդ իս այսօր``: Եւ սրբեաց զՅեսսէ եւ զորդիս նորա, եւ կոչեաց զնոսա ի զոհն:

16:5: Եւ ասէ. Խաղաղութիւն է. զոհե՛լ Տեառն եկի. սրբեցարուք եւ ուրա՛խ լերուք ընդ իս այսօր։ Եւ սրբեաց զՅեսսէ եւ զորդիս նորա, եւ կոչեա՛ց զնոսա ՚ի զոհն։
5 Նա ասաց. «Խաղաղութեամբ է, Տիրոջը զոհաբերութիւն անելու եմ եկել: Մաքրուեցէ՛ք ու ինձ հետ ուրա՛խ եղէք այսօր»: Նա Յեսսէին ու նրա որդիներին մաքրեց եւ զոհաբերութեան հրաւիրեց նրանց:
5 Անիկա ըսաւ. «Խաղաղութեամբ. Տէրոջը զոհ ընելու եկայ։ Սրբուեցէ՛ք ու ինծի հետ զոհի եկէ՛ք»։ Եւ Յեսսէն ու անոր որդիները սրբել տուաւ եւ զանոնք զոհի հրաւիրեց։
zohrab-1805▾ eastern-1994▾ western am▾
16:516:5 И отвечал он: мирен, для жертвоприношения Господу пришел я; освятитесь и идите со мною к жертвоприношению. И освятил Иессея и сыновей его и пригласил их к жертве.
16:5 καὶ και and; even εἶπεν επω say; speak εἰρήνη ειρηνη peace θῦσαι θυω immolate; sacrifice τῷ ο the κυρίῳ κυριος lord; master ἥκω ηκω here ἁγιάσθητε αγιαζω hallow καὶ και and; even εὐφράνθητε ευφραινω celebrate; cheer μετ᾿ μετα with; amid ἐμοῦ εμου my σήμερον σημερον today; present καὶ και and; even ἡγίασεν αγιαζω hallow τὸν ο the Ιεσσαι ιεσσαι Iessai; Iesse καὶ και and; even τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him καὶ και and; even ἐκάλεσεν καλεω call; invite αὐτοὺς αυτος he; him εἰς εις into; for τὴν ο the θυσίαν θυσια immolation; sacrifice
16:5 וַ wa וְ and יֹּ֣אמֶר׀ yyˈōmer אמר say שָׁלֹ֗ום šālˈôm שָׁלֹום peace לִ li לְ to זְבֹּ֤חַ zᵊbbˈōₐḥ זבח slaughter לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH בָּ֔אתִי bˈāṯî בוא come הִֽתְקַדְּשׁ֔וּ hˈiṯqaddᵊšˈû קדשׁ be holy וּ û וְ and בָאתֶ֥ם vāṯˌem בוא come אִתִּ֖י ʔittˌî אֵת together with בַּ ba בְּ in † הַ the זָּ֑בַח zzˈāvaḥ זֶבַח sacrifice וַ wa וְ and יְקַדֵּ֤שׁ yᵊqaddˈēš קדשׁ be holy אֶת־ ʔeṯ- אֵת [object marker] יִשַׁי֙ yišˌay יִשַׁי Jesse וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּנָ֔יו bānˈāʸw בֵּן son וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call לָהֶ֖ם lāhˌem לְ to לַ la לְ to † הַ the זָּֽבַח׃ zzˈāvaḥ זֶבַח sacrifice
16:5. et ait pacificus ad immolandum Domino veni sanctificamini et venite mecum ut immolem sanctificavit ergo Isai et filios eius et vocavit eos ad sacrificiumAnd he said: It is peaceable: I am come to offer sacrifice to the Lord, be ye sanctified, and come with me to the sacrifice. And he sanctified Isai and his sons, and called them to the sacrifice.
5. And he said, Peaceably: I am come to sacrifice unto the LORD: sanctify yourselves, and come with me to the sacrifice. And he sanctified Jesse and his sons, and called them to the sacrifice.
And he said, Peaceably: I am come to sacrifice unto the LORD: sanctify yourselves, and come with me to the sacrifice. And he sanctified Jesse and his sons, and called them to the sacrifice:

16:5 И отвечал он: мирен, для жертвоприношения Господу пришел я; освятитесь и идите со мною к жертвоприношению. И освятил Иессея и сыновей его и пригласил их к жертве.
16:5
καὶ και and; even
εἶπεν επω say; speak
εἰρήνη ειρηνη peace
θῦσαι θυω immolate; sacrifice
τῷ ο the
κυρίῳ κυριος lord; master
ἥκω ηκω here
ἁγιάσθητε αγιαζω hallow
καὶ και and; even
εὐφράνθητε ευφραινω celebrate; cheer
μετ᾿ μετα with; amid
ἐμοῦ εμου my
σήμερον σημερον today; present
καὶ και and; even
ἡγίασεν αγιαζω hallow
τὸν ο the
Ιεσσαι ιεσσαι Iessai; Iesse
καὶ και and; even
τοὺς ο the
υἱοὺς υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
ἐκάλεσεν καλεω call; invite
αὐτοὺς αυτος he; him
εἰς εις into; for
τὴν ο the
θυσίαν θυσια immolation; sacrifice
16:5
וַ wa וְ and
יֹּ֣אמֶר׀ yyˈōmer אמר say
שָׁלֹ֗ום šālˈôm שָׁלֹום peace
לִ li לְ to
זְבֹּ֤חַ zᵊbbˈōₐḥ זבח slaughter
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
בָּ֔אתִי bˈāṯî בוא come
הִֽתְקַדְּשׁ֔וּ hˈiṯqaddᵊšˈû קדשׁ be holy
וּ û וְ and
בָאתֶ֥ם vāṯˌem בוא come
אִתִּ֖י ʔittˌî אֵת together with
בַּ ba בְּ in
הַ the
זָּ֑בַח zzˈāvaḥ זֶבַח sacrifice
וַ wa וְ and
יְקַדֵּ֤שׁ yᵊqaddˈēš קדשׁ be holy
אֶת־ ʔeṯ- אֵת [object marker]
יִשַׁי֙ yišˌay יִשַׁי Jesse
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בָּנָ֔יו bānˈāʸw בֵּן son
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
לָהֶ֖ם lāhˌem לְ to
לַ la לְ to
הַ the
זָּֽבַח׃ zzˈāvaḥ זֶבַח sacrifice
16:5. et ait pacificus ad immolandum Domino veni sanctificamini et venite mecum ut immolem sanctificavit ergo Isai et filios eius et vocavit eos ad sacrificium
And he said: It is peaceable: I am come to offer sacrifice to the Lord, be ye sanctified, and come with me to the sacrifice. And he sanctified Isai and his sons, and called them to the sacrifice.
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Adam Clarke: Commentary on the Bible - 1831
16:5: Sanctify yourselves - Change your clothes, and wash your bodies in pure water, and prepare your minds by meditation, reflection, and prayer; that, being in the spirit of sacrifice, ye may offer acceptably to the Lord.
1 Kings (1 Samuel) 16:7
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: sanctify yourselves: Exo 19:10, Exo 19:14, Exo 19:15; Lev 20:7, Lev 20:8; Num 11:8; Jos 3:5, Jos 7:13; Ch2 30:17-20; Job 1:5; Psa 26:2-6; Joe 2:16; Co1 11:28
John Gill
And he said, peaceably I am come to sacrifice unto the Lord,.... Which he could say with truth, it being one end of his coming, though not the only one for which he came, and which he was not obliged to tell:
sanctify yourselves, and come with me to the sacrifice; prepare themselves for it, which was done by washing their garments, &c. and then attend with him, and assist him in the sacrifice:
and he sanctified Jesse and his sons, and called them to the sacrifice; he ordered them to sanctify themselves; he distinguished them from the rest of the inhabitants, and invited them to partake of the feast, the remainder of the peace offerings.
John Wesley
He sanctified - It seems evident that there was something peculiar in Jesse's invitation. For first, both he and his sons were invited, whereas the others were only invited for their own persons. Secondly, the different phrase here used, that he sanctified these, when he only bade the other sanctify themselves; argues a singular care of Samuel in their sanctification. Which makes it probable, that the rest were only to join with them in the act of sacrificing; but these, and only these, were invited to feast upon the remainders of the sacrifices.
Robert Jamieson, A. R. Fausset and David Brown
sanctify yourselves--by the preparations described (Ex 19:14-15). The elders were to sanctify themselves. Samuel himself took the greatest care in the sanctification of Jesse's family. Some, however, think that the former were invited only to join in the sacrifice, while the family of Jesse were invited by themselves to the subsequent feast.
16:616:6: Եւ եղեւ ՚ի մտանելն նոցա. ետես զԵղիաբ եւ ասէ. Այլ եւ առաջի՛ իսկ Տեառն օծեա՛լ իւր[2992]։ [2992] Ոմանք. Եւ եղեւ ՚ի մտանելն նորա, ետես զԵղ՛՛։
6 Երբ նրանք մտնում էին, նա Եղիաբին տեսնելով՝ ասաց. «Իրօք, Տիրոջ օծեալն իր առջեւ է»:
6 Երբ անոնք եկան, Եղիաբը տեսնելով ըսաւ. «Իրաւ որ Տէրոջը օծեալը իր առջեւն է»։
Եւ եղեւ ի մտանելն նոցա ետես զԵղիաբ եւ ասէ. Այլ եւ առաջի իսկ Տեառն օծեալ իւր:

16:6: Եւ եղեւ ՚ի մտանելն նոցա. ետես զԵղիաբ եւ ասէ. Այլ եւ առաջի՛ իսկ Տեառն օծեա՛լ իւր[2992]։
[2992] Ոմանք. Եւ եղեւ ՚ի մտանելն նորա, ետես զԵղ՛՛։
6 Երբ նրանք մտնում էին, նա Եղիաբին տեսնելով՝ ասաց. «Իրօք, Տիրոջ օծեալն իր առջեւ է»:
6 Երբ անոնք եկան, Եղիաբը տեսնելով ըսաւ. «Իրաւ որ Տէրոջը օծեալը իր առջեւն է»։
zohrab-1805▾ eastern-1994▾ western am▾
16:616:6 И когда они пришли, он, увидев Елиава, сказал: верно, сей пред Господом помазанник Его!
16:6 καὶ και and; even ἐγενήθη γινομαι happen; become ἐν εν in τῷ ο the αὐτοὺς αυτος he; him εἰσιέναι εισειμι go into καὶ και and; even εἶδεν οραω view; see τὸν ο the Ελιαβ ελιαβ and; even εἶπεν επω say; speak ἀλλὰ αλλα but καὶ και and; even ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master χριστὸς χριστος Anointed αὐτοῦ αυτος he; him
16:6 וַ wa וְ and יְהִ֣י yᵊhˈî היה be בְּ bᵊ בְּ in בֹואָ֔ם vôʔˈām בוא come וַ wa וְ and יַּ֖רְא yyˌar ראה see אֶת־ ʔeṯ- אֵת [object marker] אֱלִיאָ֑ב ʔᵉlîʔˈāv אֱלִיאָב Eliab וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say אַ֛ךְ ʔˈaḵ אַךְ only נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מְשִׁיחֹֽו׃ mᵊšîḥˈô מָשִׁיחַ anointed
16:6. cumque ingressi essent vidit Heliab et ait num coram Domino est christus eiusAnd when they were come in, he saw Eliab, and said: Is the Lord's anointed before him?
6. And it came to pass, when they were come, that he looked on Eliab, and said, Surely the LORD’S anointed is before him.
And it came to pass, when they were come, that he looked on Eliab, and said, Surely the LORD' S anointed [is] before him:

16:6 И когда они пришли, он, увидев Елиава, сказал: верно, сей пред Господом помазанник Его!
16:6
καὶ και and; even
ἐγενήθη γινομαι happen; become
ἐν εν in
τῷ ο the
αὐτοὺς αυτος he; him
εἰσιέναι εισειμι go into
καὶ και and; even
εἶδεν οραω view; see
τὸν ο the
Ελιαβ ελιαβ and; even
εἶπεν επω say; speak
ἀλλὰ αλλα but
καὶ και and; even
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
χριστὸς χριστος Anointed
αὐτοῦ αυτος he; him
16:6
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
בְּ bᵊ בְּ in
בֹואָ֔ם vôʔˈām בוא come
וַ wa וְ and
יַּ֖רְא yyˌar ראה see
אֶת־ ʔeṯ- אֵת [object marker]
אֱלִיאָ֑ב ʔᵉlîʔˈāv אֱלִיאָב Eliab
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
אַ֛ךְ ʔˈaḵ אַךְ only
נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מְשִׁיחֹֽו׃ mᵊšîḥˈô מָשִׁיחַ anointed
16:6. cumque ingressi essent vidit Heliab et ait num coram Domino est christus eius
And when they were come in, he saw Eliab, and said: Is the Lord's anointed before him?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: "Пророк не знал избранного Богом, потому что был не Бог, а человек. Знать все свойственно Богу; пророку же достаточно знать то, что открывает (и по мере того, как открывает) Бог. С другой стороны, неведение пророка открывало Божие определение. Если бы пророк обратился прямо к Давиду, то могли бы подозревать, что сделал сие по какому-либо предубеждению. Поелику же приступил к первому, и второму, и третьему - до седьмого, то познали, что отвергший первых и избравший последнего есть Бог. Если и по таком избрании братья дали место ненависти, увидев Давида в полку (XVII:28), то чего не сделали бы, если бы избрание совершилось иным образом?" (Блаж. Феодорит, толк. на 1: Цар., вопр. 37).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David Anointed by Samuel. B. C. 1065.

6 And it came to pass, when they were come, that he looked on Eliab, and said, Surely the LORD's anointed is before him. 7 But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart. 8 Then Jesse called Abinadab, and made him pass before Samuel. And he said, Neither hath the LORD chosen this. 9 Then Jesse made Shammah to pass by. And he said, Neither hath the LORD chosen this. 10 Again, Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, The LORD hath not chosen these. 11 And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither. 12 And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the LORD said, Arise, anoint him: for this is he. 13 Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah.
If the sons of Jesse were told that God would provide himself a king among them (as he had said, v. 1), we may well suppose they all made the best appearance they could, and each hoped he should be the man; but here we are told,
I. How all the elder sons, who stood fairest for the preferment, were passed by.
1. Eliab, the eldest, was privately presented first to Samuel, probably none being present but Jesse only, and Samuel thought he must needs be the man: Surely this is the Lord's anointed, v. 6. The prophets themselves, when they spoke from under the divine direction, were as liable to mistake as other men; as Nathan, 2 Sam. vii. 3. But God rectified the prophet's mistake by a secret whisper to his mind: Look not on his countenance, v. 7. It was strange that Samuel, who had been so wretchedly disappointed in Saul, whose countenance and stature recommended him as much as any man's could, should be so forward to judge of a man by that rule. When God would please the people with a king he chose a comely man; but, when he would have one after his own heart, he should not be chosen by the outside. Men judge by the sight of the eyes, but God does not, Isa. xi. 3. The Lord looks on the heart, that is, (1.) He knows it. We can tell how men look, but he can tell what they are. Man looks on the eyes (so the original word is), and is pleased with the liveliness and sprightliness that appear in them; but God looks on the heart, and sees the thoughts and intents of that. (2.) He judges of men by it. The good disposition of the heart, the holiness or goodness of that, recommends us to God, and is in his sight of great price (1 Pet. iii. 4), not the majesty of the look, or the strength and stature of the body. Let us reckon that to be true beauty which is within, and judge of men, as far as we are capable, by their minds, not their mien.
2. When Eliab was set aside, Abinadab and Shammah, and, after them, four more of the sons of Jesse, seven in all, were presented to Samuel, as likely for his purpose; but Samuel, who not attended more carefully than he did at first to the divine direction, rejected them all: The Lord has not chosen these, v. 8, 10. Men dispose of their honours and estates to their sons according to their seniority of age and priority of birth, but God does not. The elder shall serve the younger. Had it been left to Samuel, or Jesse, to make the choice, one of these would certainly have been chosen; but God will magnify his sovereignty in passing by some that were most promising as well as in fastening on others that were less so.
II. How David at length was pitched upon. He was the youngest of all the sons of Jesse; his name signifies beloved, for he was a type of the beloved Son. Observe, 1. How he was in the fields, keeping the sheep (v. 11), and was left there, though there was a sacrifice and a feast at his father's house. The youngest are commonly the fondlings of the family, but, it should seem, David was least set by of all the sons of Jesse; either they did not discern or did not duly value the excellent spirit he was of. Many a great genius lies buried in obscurity and contempt; and God often exalts those whom men despise and gives abundant honour to that part which lacked. The Son of David was he whom men despised, the stone which the builders refused, and yet he has a name above every name. David was taken from following ewes to feed Jacob (Ps. lxxviii. 71), as Moses from keeping the flock of Jethro, an instance of his humility and industry, both which God delights to put honour upon. We should think a military life, but God saw a pastoral life (which gives advantage for contemplation and communion with heaven), the best preparative for kingly power, at least for those graces of the Spirit which are necessary to the due discharge of that trust which attends it. David was keeping sheep, though it was a time of sacrifice; for there is mercy that takes precedence of sacrifice. 2. How earnest Samuel was to have him sent for: "We will not sit down to meat" (perhaps it was not the feast upon the sacrifice, but a common meal) "till he come hither; for, if all the rest be rejected, this must be he." He that designed not to sit at table at all is now waited for as the principal guest. If God will exalt those of low degree, who can hinder? 3. What appearance he made when he did come. No notice is taken of his clothing. No doubt that was according to his employment, mean and coarse, as shepherds' coats commonly are, and he did not change his clothes as Joseph did (Gen. xli. 14), but he had a very honest look, not stately, as Saul's, but sweet and lovely: He was ruddy, of a beautiful countenance, and goodly to look to (v. 12), that is, he had a clear complexion, a good eye, and a lovely face; the features were extraordinary, and there was something in his looks that was very charming. Though he was so far from using any art to help his beauty that his employment exposed it to the sun and wind, yet nature kept its own, and, by the sweetness of his aspect, gave manifest indications of an amiable temper and disposition of mind. Perhaps his modest blush, when he was brought before Samuel, and received by him with surprising respect, made him look much the handsomer. 4. The anointing of him. The Lord told Samuel in his ear (as he had done, ch. ix. 15) that this was he whom he must anoint, v. 12. Samuel objects not the meanness of his education, his youth, or the little respect he had in his own family, but, in obedience to the divine command, took his horn of oil and anointed him (v. 13), signifying thereby, (1.) A divine designation to the government, after the death of Saul, of which hereby he gave him a full assurance. Not that he was at present invested with the royal power, but it was entailed upon him, to come to him in due time. (2.) A divine communication of gifts and graces, to fit him for the government, and make him a type of him who was to be the Messiah, the anointed One, who received the Spirit, not by measure, but without measure. He is said to be anointed in the midst of his brethren, who yet, possibly, did not understand it as a designation to the government, and therefore did not envy David (as Joseph's brethren did him), because they saw no further marks of dignity put upon him, no, not so much as a coat of divers colours. But bishop Patrick reads it, He anointed him from the midst of his brethren, that is, he singled him out from the rest, and privately anointed him, but with a charge to keep his own counsel, and not to let his own brethren know it, as by what we find (ch. xvii. 28), it should seem, Eliab did not. It is computed that David now was about twenty years old; if so, his troubles by Saul lasted ten years, for he was thirty years old when Saul died. Dr. Lightfoot reckons that he was about twenty-five, and that his troubles lasted but five years. 5. The happy effects of this anointing: The Spirit of the Lord came upon David from that day forward, v. 13. The anointing of him was not an empty ceremony, but a divine power went along with that instituted sign, and he found himself inwardly advanced in wisdom, and courage, and concern for the public, with all the qualifications of a prince, though not at all advanced in his outward circumstances. This would abundantly satisfy him that his election was of God. The best evidence of our being predestinated to the kingdom of glory is our being sealed with the Spirit of promise, and our experience of a work of grace in our own hearts. Some think that his courage, by which he slew the lion and the bear, and his extraordinary skill in music, were the effects and evidences of the Spirit's coming upon him. However, this made him the sweet psalmist of Israel, 2 Sam. xxiii. 1. Samuel, having done this, went to Ramah in safety, and we never read of him again but once (ch. xix. 18), till we read of his death; now he retired to die in peace, since his eyes had seen the salvation, even the sceptre brought into the tribe of Judah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: Eliab: Sa1 17:13, Sa1 17:22; Ch1 2:13, Ch1 27:18, Elihu
Surely: Jdg 8:18; Kg1 12:26
Geneva 1599
And it came to pass, when they were come, that he looked on Eliab, and said, Surely the LORD'S (d) anointed [is] before him.
(d) Thinking that Eliab had been appointed by God to be made king.
John Gill
And it came to pass, when they were come,.... Jesse and his sons, into the house where the entertainment was; and perhaps before they sat down, went into a private apartment by the direction of Samuel, where he acquainted Jesse with the business he came upon:
that he looked on Eliab; who was Jesse's firstborn, 1Chron 2:13, called Elihu, 1Chron 27:18.
and said, surely the Lord's anointed is before him; or this is the person it is his pleasure should be anointed king.
John Wesley
Before him - That is, in this place where God is now present. For it is observable, that not only the sacrifice is said to be offered, but even the feast upon the remainders of it is said, to be eaten before the Lord, Deut 12:7, that is, before or near his altar, where God was present in a special manner. This I take to be the person I am sent to anoint: wherein yet be was mistaken, as other prophets sometimes were, when they hastily spake their own thoughts, before they had consulted God.
Robert Jamieson, A. R. Fausset and David Brown
Samuel said, Surely the Lord's anointed is before him--Here Samuel, in consequence of taking his impressions from the external appearance, falls into the same error as formerly (1Kings 10:24).
16:716:7: Եւ ասէ Տէր ցՍամուէլ. Մի՛ հայիր ընդ տեսի՛լ դորա, եւ մի՛ ՚ի մեծութիւն հասակի դորա. զի անարգեցի՛ զդա. զի ո՛չ եթէ որպէս տեսանիցէ մարդ՝ տեսանէ Աստուած. զի մարդ հայի յերե՛սս, եւ Աստուած հայի ՚ի սի՛րտս[2993]։ [2993] Ոմանք. Որպէս տեսանէ մարդ տեսանիցէ Աստուած։
7 Տէրը, սակայն, ասաց Սամուէլին. «Նրա տեսքին մի՛ նայիր եւ ոչ էլ հասակի բարձրութեանը, քանզի ես նրան չեմ ընտրել: Աստուած այնպէս չի նկատում, ինչպէս նկատում են մարդիկ. մարդիկ երեսին են նայում, իսկ Աստուած՝ սրտին»:
7 Բայց Տէրը Սամուէլին ըսաւ. «Անոր երեւոյթին ու հասակին երկայնութեանը մի՛ նայիր, քանզի ես զանիկա անարգեցի. որովհետեւ Աստուած մարդուն նման չի նայիր. քանզի մարդը երեւցածին* կը նայի, բայց Տէրը սրտին կը նայի»։
Եւ ասէ Տէր ցՍամուէլ. Մի՛ հայիր ընդ տեսիլ դորա, եւ մի՛ ի մեծութիւն հասակի դորա, զի անարգեցի զդա. զի ոչ եթէ որպէս տեսանիցէ մարդ` [321]տեսանէ Աստուած``. զի մարդ հայի յերեսս, եւ [322]Աստուած հայի ի սիրտս:

16:7: Եւ ասէ Տէր ցՍամուէլ. Մի՛ հայիր ընդ տեսի՛լ դորա, եւ մի՛ ՚ի մեծութիւն հասակի դորա. զի անարգեցի՛ զդա. զի ո՛չ եթէ որպէս տեսանիցէ մարդ՝ տեսանէ Աստուած. զի մարդ հայի յերե՛սս, եւ Աստուած հայի ՚ի սի՛րտս[2993]։
[2993] Ոմանք. Որպէս տեսանէ մարդ տեսանիցէ Աստուած։
7 Տէրը, սակայն, ասաց Սամուէլին. «Նրա տեսքին մի՛ նայիր եւ ոչ էլ հասակի բարձրութեանը, քանզի ես նրան չեմ ընտրել: Աստուած այնպէս չի նկատում, ինչպէս նկատում են մարդիկ. մարդիկ երեսին են նայում, իսկ Աստուած՝ սրտին»:
7 Բայց Տէրը Սամուէլին ըսաւ. «Անոր երեւոյթին ու հասակին երկայնութեանը մի՛ նայիր, քանզի ես զանիկա անարգեցի. որովհետեւ Աստուած մարդուն նման չի նայիր. քանզի մարդը երեւցածին* կը նայի, բայց Տէրը սրտին կը նայի»։
zohrab-1805▾ eastern-1994▾ western am▾
16:716:7 Но Господь сказал Самуилу: не смотри на вид его и на высоту роста его; Я отринул его; Я {смотрю не так}, как смотрит человек; ибо человек смотрит на лице, а Господь смотрит на сердце.
16:7 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Σαμουηλ σαμουηλ Samouēl; Samoil μὴ μη not ἐπιβλέψῃς επιβλεπω look on ἐπὶ επι in; on τὴν ο the ὄψιν οψις sight; face αὐτοῦ αυτος he; him μηδὲ μηδε while not; nor εἰς εις into; for τὴν ο the ἕξιν εξις habit μεγέθους μεγεθος magnitude; greatness αὐτοῦ αυτος he; him ὅτι οτι since; that ἐξουδένωκα εξουδενοω set at naught αὐτόν αυτος he; him ὅτι οτι since; that οὐχ ου not ὡς ως.1 as; how ἐμβλέψεται εμβλεπω look at; look in ἄνθρωπος ανθρωπος person; human ὄψεται οραω view; see ὁ ο the θεός θεος God ὅτι οτι since; that ἄνθρωπος ανθρωπος person; human ὄψεται οραω view; see εἰς εις into; for πρόσωπον προσωπον face; ahead of ὁ ο the δὲ δε though; while θεὸς θεος God ὄψεται οραω view; see εἰς εις into; for καρδίαν καρδια heart
16:7 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to שְׁמוּאֵ֗ל šᵊmûʔˈēl שְׁמוּאֵל Samuel אַל־ ʔal- אַל not תַּבֵּ֧ט tabbˈēṭ נבט look at אֶל־ ʔel- אֶל to מַרְאֵ֛הוּ marʔˈēhû מַרְאֶה sight וְ wᵊ וְ and אֶל־ ʔel- אֶל to גְּבֹ֥הַּ gᵊvˌōₐh גָּבֹהַּ high קֹומָתֹ֖ו qômāṯˌô קֹומָה height כִּ֣י kˈî כִּי that מְאַסְתִּ֑יהוּ mᵊʔastˈîhû מאס retract כִּ֣י׀ kˈî כִּי that לֹ֗א lˈō לֹא not אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יִרְאֶה֙ yirʔˌeh ראה see הָ hā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind כִּ֤י kˈî כִּי that הָֽ hˈā הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind יִרְאֶ֣ה yirʔˈeh ראה see לַ la לְ to † הַ the עֵינַ֔יִם ʕênˈayim עַיִן eye וַ wa וְ and יהוָ֖ה [yhwˌāh] יְהוָה YHWH יִרְאֶ֥ה yirʔˌeh ראה see לַ la לְ to † הַ the לֵּבָֽב׃ llēvˈāv לֵבָב heart
16:7. et dixit Dominus ad Samuhel ne respicias vultum eius neque altitudinem staturae eius quoniam abieci eum nec iuxta intuitum hominis iudico homo enim videt ea quae parent Dominus autem intuetur corAnd the Lord said to Samuel: Look not on his countenance, nor on the height of his stature: because I have rejected him, nor do I judge according to the look of man: for man seeth those things that appear, but the Lord beholdeth the heart.
7. But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have rejected him: for not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.
But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for [the LORD seeth] not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart:

16:7 Но Господь сказал Самуилу: не смотри на вид его и на высоту роста его; Я отринул его; Я {смотрю не так}, как смотрит человек; ибо человек смотрит на лице, а Господь смотрит на сердце.
16:7
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Σαμουηλ σαμουηλ Samouēl; Samoil
μὴ μη not
ἐπιβλέψῃς επιβλεπω look on
ἐπὶ επι in; on
τὴν ο the
ὄψιν οψις sight; face
αὐτοῦ αυτος he; him
μηδὲ μηδε while not; nor
εἰς εις into; for
τὴν ο the
ἕξιν εξις habit
μεγέθους μεγεθος magnitude; greatness
αὐτοῦ αυτος he; him
ὅτι οτι since; that
ἐξουδένωκα εξουδενοω set at naught
αὐτόν αυτος he; him
ὅτι οτι since; that
οὐχ ου not
ὡς ως.1 as; how
ἐμβλέψεται εμβλεπω look at; look in
ἄνθρωπος ανθρωπος person; human
ὄψεται οραω view; see
ο the
θεός θεος God
ὅτι οτι since; that
ἄνθρωπος ανθρωπος person; human
ὄψεται οραω view; see
εἰς εις into; for
πρόσωπον προσωπον face; ahead of
ο the
δὲ δε though; while
θεὸς θεος God
ὄψεται οραω view; see
εἰς εις into; for
καρδίαν καρδια heart
16:7
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
שְׁמוּאֵ֗ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
אַל־ ʔal- אַל not
תַּבֵּ֧ט tabbˈēṭ נבט look at
אֶל־ ʔel- אֶל to
מַרְאֵ֛הוּ marʔˈēhû מַרְאֶה sight
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
גְּבֹ֥הַּ gᵊvˌōₐh גָּבֹהַּ high
קֹומָתֹ֖ו qômāṯˌô קֹומָה height
כִּ֣י kˈî כִּי that
מְאַסְתִּ֑יהוּ mᵊʔastˈîhû מאס retract
כִּ֣י׀ kˈî כִּי that
לֹ֗א lˈō לֹא not
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יִרְאֶה֙ yirʔˌeh ראה see
הָ הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
כִּ֤י kˈî כִּי that
הָֽ hˈā הַ the
אָדָם֙ ʔāḏˌām אָדָם human, mankind
יִרְאֶ֣ה yirʔˈeh ראה see
לַ la לְ to
הַ the
עֵינַ֔יִם ʕênˈayim עַיִן eye
וַ wa וְ and
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
יִרְאֶ֥ה yirʔˌeh ראה see
לַ la לְ to
הַ the
לֵּבָֽב׃ llēvˈāv לֵבָב heart
16:7. et dixit Dominus ad Samuhel ne respicias vultum eius neque altitudinem staturae eius quoniam abieci eum nec iuxta intuitum hominis iudico homo enim videt ea quae parent Dominus autem intuetur cor
And the Lord said to Samuel: Look not on his countenance, nor on the height of his stature: because I have rejected him, nor do I judge according to the look of man: for man seeth those things that appear, but the Lord beholdeth the heart.
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Adam Clarke: Commentary on the Bible - 1831
16:7: Man looketh on the outward appearance - And it is well he should, and confine his looks to that; for when he pretends to sound the heart, he usurps the prerogative of God.
In what way were these communications made from God to Samuel? It must have been by direct inspirations into his heart. But what a state of holy familiarity does this argue between God and the prophet! I believe Moses himself was not more highly favored than Samuel.
1 Kings (1 Samuel) 16:10
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: Look not: Sa1 9:2, Sa1 10:23, Sa1 10:24; Sa2 14:25; Psa 147:10, Psa 147:11; Pro 31:30
seeth not: Job 10:4; Isa 55:8, Isa 55:9; Luk 16:15; Pe1 2:4, Pe1 3:4
looketh: Joh 7:24; Co2 10:7, Co2 10:10
outward appearance: Heb. eyes
on the heart: Kg1 8:39; Ch1 28:9; Ch2 16:9; Psa 7:9, Psa 139:2; Pro 15:11, Pro 16:2; Jer 11:20, Jer 17:10, Jer 20:12; Act 1:24; Heb 4:13; Rev 2:23
John Gill
But the Lord said to Samuel,.... By a secret impulse upon his mind, as if he had spoken with an articulate voice to him:
look not on his countenance; which was comely and majestic:
or on the height of his stature; which was like that of Saul's; and because the Lord had chosen him, who was superior to the people in this respect, Samuel thought he meant to have such an one now anointed king:
because I have refused him; or it is not my pleasure that he should be king; though Ben Gersom thinks this refers to Saul, that the Lord had rejected him, though of an high stature, and therefore Samuel should not look out for such a person to be king; and Abarbinel refers it to the height of stature itself, that God had rejected that, and laid it aside as a qualification of a king, or as a rule to judge of a proper person to be a king; but no doubt it respected Eliab:
for the Lord seeth not as man seeth; man only sees what is without, but the Lord sees what is within; only the outward visible form of the body is seen by man, but the inward qualifications and endowments of the mind are seen by the Lord:
for man looketh on the outward appearance; the comeliness of a man's person, the majesty of his countenance, the height of his stature, and size of his body, things which recommended men to be kings among the nations of the world; See Gill on 1Kings 9:2, or "to the eyes" (a); the liveliness, and briskness, and sharpness of them, thereby to judge of the sagacity and penetration of the mind, as physiognomists do; who guess at the disposition of men by them, when they are small or great, watery or dry, of this or the other colour (b):
but the Lord looketh on the heart; and knows what is in that, what wisdom and prudence, justice and integrity, mercy and goodness, and other princely qualifications are in that. The Jewish writers conclude from hence that the heart of Eliab was not right; it may be, full of wrath, pride, envy, &c. which disqualified him for government.
(a) "ad oculos", Montanus. (b) Vid. Schotti Thaumaturg. Physic. par. 4. l. 7. c. 8.
16:816:8: Եւ կոչեաց Յեսսէ զԱմինադա՛բ, եւ ա՛նց առաջի Սամուելի. եւ ասէ. Եւ ո՛չ զդա ընտրեաց Տէր[2994]։ [2994] Ոմանք. Եւ ո՛չ զդա ընտրեաց իւր Տէր։
8 Յեսսէն կանչեց Ամինադաբին ու նրան անցկացրեց Սամուէլի առջեւից: Սամուէլն ասաց. «Տէրը սրան չի ընտրել»:
8 Յեսսէ Աբինադաբը կանչեց ու զանիկա Սամուէլին առջեւէն անցուց եւ Սամուէլ ըսաւ. «Տէրը ասիկա ալ չընտրեց»։
Եւ կոչեաց Յեսսէ զԱբինադաբ, եւ անց առաջի Սամուելի. եւ ասէ. Եւ ոչ զդա ընտրեաց Տէր:

16:8: Եւ կոչեաց Յեսսէ զԱմինադա՛բ, եւ ա՛նց առաջի Սամուելի. եւ ասէ. Եւ ո՛չ զդա ընտրեաց Տէր[2994]։
[2994] Ոմանք. Եւ ո՛չ զդա ընտրեաց իւր Տէր։
8 Յեսսէն կանչեց Ամինադաբին ու նրան անցկացրեց Սամուէլի առջեւից: Սամուէլն ասաց. «Տէրը սրան չի ընտրել»:
8 Յեսսէ Աբինադաբը կանչեց ու զանիկա Սամուէլին առջեւէն անցուց եւ Սամուէլ ըսաւ. «Տէրը ասիկա ալ չընտրեց»։
zohrab-1805▾ eastern-1994▾ western am▾
16:816:8 И позвал Иессей Аминадава и подвел его к Самуилу, и сказал Самуил: и этого не избрал Господь.
16:8 καὶ και and; even ἐκάλεσεν καλεω call; invite Ιεσσαι ιεσσαι Iessai; Iesse τὸν ο the Αμιναδαβ αμιναδαβ Aminadab; Aminathav καὶ και and; even παρῆλθεν παρερχομαι pass; transgress κατὰ κατα down; by πρόσωπον προσωπον face; ahead of Σαμουηλ σαμουηλ Samouēl; Samoil καὶ και and; even εἶπεν επω say; speak οὐδὲ ουδε not even; neither τοῦτον ουτος this; he ἐξελέξατο εκλεγω select; choose κύριος κυριος lord; master
16:8 וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call יִשַׁי֙ yišˌay יִשַׁי Jesse אֶל־ ʔel- אֶל to אֲבִ֣ינָדָ֔ב ʔᵃvˈînāḏˈāv אֲבִינָדָב Abinadab וַ wa וְ and יַּעֲבִרֵ֖הוּ yyaʕᵃvirˌēhû עבר pass לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face שְׁמוּאֵ֑ל šᵊmûʔˈēl שְׁמוּאֵל Samuel וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say גַּם־ gam- גַּם even בָּ bā בְּ in זֶ֖ה zˌeh זֶה this לֹֽא־ lˈō- לֹא not בָחַ֥ר vāḥˌar בחר examine יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:8. et vocavit Isai Abinadab et adduxit eum coram Samuhel qui dixit nec hunc elegit DominusAnd Isai called Abinadab, and brought him before Samuel. And he said: Neither hath the Lord chosen this,
8. Then Jesse called Abinadab, and made him pass before Samuel. And he said, Neither hath the LORD chosen this.
Then Jesse called Abinadab, and made him pass before Samuel. And he said, Neither hath the LORD chosen this:

16:8 И позвал Иессей Аминадава и подвел его к Самуилу, и сказал Самуил: и этого не избрал Господь.
16:8
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Ιεσσαι ιεσσαι Iessai; Iesse
τὸν ο the
Αμιναδαβ αμιναδαβ Aminadab; Aminathav
καὶ και and; even
παρῆλθεν παρερχομαι pass; transgress
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
Σαμουηλ σαμουηλ Samouēl; Samoil
καὶ και and; even
εἶπεν επω say; speak
οὐδὲ ουδε not even; neither
τοῦτον ουτος this; he
ἐξελέξατο εκλεγω select; choose
κύριος κυριος lord; master
16:8
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
יִשַׁי֙ yišˌay יִשַׁי Jesse
אֶל־ ʔel- אֶל to
אֲבִ֣ינָדָ֔ב ʔᵃvˈînāḏˈāv אֲבִינָדָב Abinadab
וַ wa וְ and
יַּעֲבִרֵ֖הוּ yyaʕᵃvirˌēhû עבר pass
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
שְׁמוּאֵ֑ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
גַּם־ gam- גַּם even
בָּ בְּ in
זֶ֖ה zˌeh זֶה this
לֹֽא־ lˈō- לֹא not
בָחַ֥ר vāḥˌar בחר examine
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:8. et vocavit Isai Abinadab et adduxit eum coram Samuhel qui dixit nec hunc elegit Dominus
And Isai called Abinadab, and brought him before Samuel. And he said: Neither hath the Lord chosen this,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: Abinadab: Sa1 17:13; Ch1 2:13
John Gill
Then Jesse called Abinadab,.... His second son, 1Kings 17:13.
and made him pass before Samuel: that he might take a full view of him:
and he said, neither hath the Lord chosen this; which he knew by a private suggestion from him.
16:916:9: Եւ անցո՛յց Յեսսէ զՍամաա՛. եւ ասէ. Եւ ո՛չ զդա ընտրեաց Տէր։
9 Յեսսէն Սամուէլի առջեւից անցկացրեց Սամաային, եւ Սամուէլն ասաց. «Ոչ էլ սրան է ընտրել Տէրը»:
9 Յեսսէ Սամաան անցուց եւ Սամուէլ ըսաւ «Տէրը ասիկա ալ չընտրեց»։
Եւ անցոյց Յեսսէ զՍամաա. եւ ասէ. Եւ ոչ զդա ընտրեաց Տէր:

16:9: Եւ անցո՛յց Յեսսէ զՍամաա՛. եւ ասէ. Եւ ո՛չ զդա ընտրեաց Տէր։
9 Յեսսէն Սամուէլի առջեւից անցկացրեց Սամաային, եւ Սամուէլն ասաց. «Ոչ էլ սրան է ընտրել Տէրը»:
9 Յեսսէ Սամաան անցուց եւ Սամուէլ ըսաւ «Տէրը ասիկա ալ չընտրեց»։
zohrab-1805▾ eastern-1994▾ western am▾
16:916:9 И подвел Иессей Самму, и сказал {Самуил}: и этого не избрал Господь.
16:9 καὶ και and; even παρήγαγεν παραγω head along; head aside Ιεσσαι ιεσσαι Iessai; Iesse τὸν ο the Σαμα σαμα and; even εἶπεν επω say; speak καὶ και and; even ἐν εν in τούτῳ ουτος this; he οὐκ ου not ἐξελέξατο εκλεγω select; choose κύριος κυριος lord; master
16:9 וַ wa וְ and יַּעֲבֵ֥ר yyaʕᵃvˌēr עבר pass יִשַׁ֖י yišˌay יִשַׁי Jesse שַׁמָּ֑ה šammˈā שַׁמָּה Shammah וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say גַּם־ gam- גַּם even בָּ bā בְּ in זֶ֖ה zˌeh זֶה this לֹא־ lō- לֹא not בָחַ֥ר vāḥˌar בחר examine יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:9. adduxit autem Isai Samma de quo ait etiam hunc non elegit DominusAnd Isai brought Samma, and he said of him: Neither hath the Lord chosen this.
9. Then Jesse made Shammah to pass by. And he said, Neither hath the LORD chosen this.
Then Jesse made Shammah to pass by. And he said, Neither hath the LORD chosen this:

16:9 И подвел Иессей Самму, и сказал {Самуил}: и этого не избрал Господь.
16:9
καὶ και and; even
παρήγαγεν παραγω head along; head aside
Ιεσσαι ιεσσαι Iessai; Iesse
τὸν ο the
Σαμα σαμα and; even
εἶπεν επω say; speak
καὶ και and; even
ἐν εν in
τούτῳ ουτος this; he
οὐκ ου not
ἐξελέξατο εκλεγω select; choose
κύριος κυριος lord; master
16:9
וַ wa וְ and
יַּעֲבֵ֥ר yyaʕᵃvˌēr עבר pass
יִשַׁ֖י yišˌay יִשַׁי Jesse
שַׁמָּ֑ה šammˈā שַׁמָּה Shammah
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
גַּם־ gam- גַּם even
בָּ בְּ in
זֶ֖ה zˌeh זֶה this
לֹא־ lō- לֹא not
בָחַ֥ר vāḥˌar בחר examine
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:9. adduxit autem Isai Samma de quo ait etiam hunc non elegit Dominus
And Isai brought Samma, and he said of him: Neither hath the Lord chosen this.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: Shammah: Sa1 17:13; Sa2 13:3, Shimeah, Ch1 2:13, Shimma
John Gill
Then Jesse made Shammah to pass by,.... His third son, 1Kings 17:13, sometimes called Shimma, and Shimeah, 1Chron 2:13.
and he said, neither hath the Lord chosen this; which he knew in the same way as before.
16:1016:10: Եւ անցո՛յց Յեսսէ զեւթանեսին զորդիսն իւր առաջի Սամուելի. եւ ասէ Սամուէլ ցՅեսսէ. Ո՛չ ընտրեաց ՚ի դոցանէ Տէր։
10 Յեսսէն Սամուէլի առջեւից անցկացրեց իր եօթը որդիներին էլ, բայց Սամուէլն ասաց Յեսսէին.
10 Երբ Յեսսէ Սամուէլին առջեւէն իր եօթը որդիները անցուց, Սամուէլ Յեսսէին ըսաւ. «Տէրը ասոնցմէ ոչ մէկը ընտրեց»։
Եւ անցոյց Յեսսէ զեւթանեսին զորդիսն իւր առաջի Սամուելի. եւ ասէ Սամուէլ ցՅեսսէ. Ոչ ընտրեաց ի դոցանէ Տէր:

16:10: Եւ անցո՛յց Յեսսէ զեւթանեսին զորդիսն իւր առաջի Սամուելի. եւ ասէ Սամուէլ ցՅեսսէ. Ո՛չ ընտրեաց ՚ի դոցանէ Տէր։
10 Յեսսէն Սամուէլի առջեւից անցկացրեց իր եօթը որդիներին էլ, բայց Սամուէլն ասաց Յեսսէին.
10 Երբ Յեսսէ Սամուէլին առջեւէն իր եօթը որդիները անցուց, Սամուէլ Յեսսէին ըսաւ. «Տէրը ասոնցմէ ոչ մէկը ընտրեց»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1016:10 Так подводил Иессей к Самуилу семерых сыновей своих, но Самуил сказал Иессею: {никого} из этих не избрал Господь.
16:10 καὶ και and; even παρήγαγεν παραγω head along; head aside Ιεσσαι ιεσσαι Iessai; Iesse τοὺς ο the ἑπτὰ επτα seven υἱοὺς υιος son αὐτοῦ αυτος he; him ἐνώπιον ενωπιος in the face; facing Σαμουηλ σαμουηλ Samouēl; Samoil καὶ και and; even εἶπεν επω say; speak Σαμουηλ σαμουηλ Samouēl; Samoil οὐκ ου not ἐξελέξατο εκλεγω select; choose κύριος κυριος lord; master ἐν εν in τούτοις ουτος this; he
16:10 וַ wa וְ and יַּעֲבֵ֥ר yyaʕᵃvˌēr עבר pass יִשַׁ֛י yišˈay יִשַׁי Jesse שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven בָּנָ֖יו bānˌāʸw בֵּן son לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face שְׁמוּאֵ֑ל šᵊmûʔˈēl שְׁמוּאֵל Samuel וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel אֶל־ ʔel- אֶל to יִשַׁ֔י yišˈay יִשַׁי Jesse לֹא־ lō- לֹא not בָחַ֥ר vāḥˌar בחר examine יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בָּ bā בְּ in אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
16:10. adduxit itaque Isai septem filios suos coram Samuhel et ait Samuhel ad Isai non elegit Dominus ex istisIsai therefore brought his seven sons before Samuel: and Samuel said to Isai: The Lord hath not chosen any one of these.
10. And Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, The LORD hath not chosen these.
Again, Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, The LORD hath not chosen these:

16:10 Так подводил Иессей к Самуилу семерых сыновей своих, но Самуил сказал Иессею: {никого} из этих не избрал Господь.
16:10
καὶ και and; even
παρήγαγεν παραγω head along; head aside
Ιεσσαι ιεσσαι Iessai; Iesse
τοὺς ο the
ἑπτὰ επτα seven
υἱοὺς υιος son
αὐτοῦ αυτος he; him
ἐνώπιον ενωπιος in the face; facing
Σαμουηλ σαμουηλ Samouēl; Samoil
καὶ και and; even
εἶπεν επω say; speak
Σαμουηλ σαμουηλ Samouēl; Samoil
οὐκ ου not
ἐξελέξατο εκλεγω select; choose
κύριος κυριος lord; master
ἐν εν in
τούτοις ουτος this; he
16:10
וַ wa וְ and
יַּעֲבֵ֥ר yyaʕᵃvˌēr עבר pass
יִשַׁ֛י yišˈay יִשַׁי Jesse
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
בָּנָ֖יו bānˌāʸw בֵּן son
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
שְׁמוּאֵ֑ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel
אֶל־ ʔel- אֶל to
יִשַׁ֔י yišˈay יִשַׁי Jesse
לֹא־ lō- לֹא not
בָחַ֥ר vāḥˌar בחר examine
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בָּ בְּ in
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
16:10. adduxit itaque Isai septem filios suos coram Samuhel et ait Samuhel ad Isai non elegit Dominus ex istis
Isai therefore brought his seven sons before Samuel: and Samuel said to Isai: The Lord hath not chosen any one of these.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
16:10: Seven of his sons - This certainly was not done publicly; Samuel, Jesse, and his children, must have been in a private apartment, previously to the public feast on the sacrifice; for Samuel says, Sa1 16:11, We will not sit down till he (David) come.
1 Kings (1 Samuel) 16:12
Albert Barnes: Notes on the Bible - 1834
16:10: Seven - i. e., including the three who had already passed. It appears that Jesse had eight sons; but in Ch1 2:13-15, only seven are ascribed to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: seven: Ch1 2:13-15
John Gill
Again Jesse made seven of his sons pass before Samuel,.... Not seven more, for he had but eight sons in all with David, 1Kings 17:12 but four more, which with the other three made seven; three of these four are mentioned by name, Nathanael, Raddai, and Ozem, 1Chron 2:14, but the fourth we nowhere read of; perhaps he died quickly after this, was an obscure person, and of no fame and note, or might be by another woman:
and Samuel said unto Jesse, the Lord hath not chosen these; not anyone of them.
John Wesley
Seven - There are but seven named, 1Chron 2:13-15, because one of them was either born of a concubine: or, died immediately after this time.
16:1116:11: Եւ ասէ Սամուէլ ցՅեսսէ. Ա՞յդչափ են մանկտիդ։ Եւ ասէ. Կա՛յ մեւս՝ եւ՛ս փոքրիկ եւ արածէ՛ խաշն։ Եւ ասէ Սամուէլ ցՅեսսէ. Առաքեա՛ եւ ած զնա. զի ո՛չ բազմեսցուք մինչեւ ՚ի գա՛լ նորա այսր։
11 «Տէրը դրանցից որեւէ մէկին չի ընտրել»: Սամուէլը Յեսսէին ասաց. «Այսքա՞ն են քո որդիները»: Յեսսէն ասաց. «Մի փոքրիկ տղայ էլ ունեմ, որ ոչխար է արածեցնում»: Սամուէլն ասաց Յեսսէին. «Մարդ ուղարկի՛ր ու բերել տո՛ւր նրան, քանզի մենք սեղան չենք նստի, մինչեւ նա այստեղ չգայ»:
11 Եւ Սամուէլ Յեսսէին ըսաւ. «Տղաքներդ ա՞յդչափ են»։ Անիկա ըսաւ. «Տակաւին ամենէն պզտիկը մնաց։ Ահա անիկա ոչխարները կ’արածէ»։ Ու Սամուէլ Յեսսէին ըսաւ. «Մարդ ղրկէ ու զանիկա բերել տուր. քանզի մինչեւ որ անիկա հոս չգայ, մենք սեղան պիտի չնստինք»։
Եւ ասէ Սամուէլ ցՅեսսէ. Ա՞յդչափ են մանկտիդ: Եւ ասէ. Կայ մեւս եւս փոքրիկ եւ արածէ խաշն: Եւ ասէ Սամուէլ ցՅեսսէ. Առաքեա եւ ած զնա. զի ոչ բազմեսցուք մինչեւ ի գալ նորա այսր:

16:11: Եւ ասէ Սամուէլ ցՅեսսէ. Ա՞յդչափ են մանկտիդ։ Եւ ասէ. Կա՛յ մեւս՝ եւ՛ս փոքրիկ եւ արածէ՛ խաշն։ Եւ ասէ Սամուէլ ցՅեսսէ. Առաքեա՛ եւ ած զնա. զի ո՛չ բազմեսցուք մինչեւ ՚ի գա՛լ նորա այսր։
11 «Տէրը դրանցից որեւէ մէկին չի ընտրել»: Սամուէլը Յեսսէին ասաց. «Այսքա՞ն են քո որդիները»: Յեսսէն ասաց. «Մի փոքրիկ տղայ էլ ունեմ, որ ոչխար է արածեցնում»: Սամուէլն ասաց Յեսսէին. «Մարդ ուղարկի՛ր ու բերել տո՛ւր նրան, քանզի մենք սեղան չենք նստի, մինչեւ նա այստեղ չգայ»:
11 Եւ Սամուէլ Յեսսէին ըսաւ. «Տղաքներդ ա՞յդչափ են»։ Անիկա ըսաւ. «Տակաւին ամենէն պզտիկը մնաց։ Ահա անիկա ոչխարները կ’արածէ»։ Ու Սամուէլ Յեսսէին ըսաւ. «Մարդ ղրկէ ու զանիկա բերել տուր. քանզի մինչեւ որ անիկա հոս չգայ, մենք սեղան պիտի չնստինք»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1116:11 И сказал Самуил Иессею: все ли дети здесь? И отвечал Иессей: есть еще меньший; он пасет овец. И сказал Самуил Иессею: пошли и возьми его, ибо мы не сядем обедать, доколе не придет он сюда.
16:11 καὶ και and; even εἶπεν επω say; speak Σαμουηλ σαμουηλ Samouēl; Samoil πρὸς προς to; toward Ιεσσαι ιεσσαι Iessai; Iesse ἐκλελοίπασιν εκλειπω leave off; cease τὰ ο the παιδάρια παιδαριον little boy καὶ και and; even εἶπεν επω say; speak ἔτι ετι yet; still ὁ ο the μικρὸς μικρος little; small ἰδοὺ ιδου see!; here I am ποιμαίνει ποιμαινω shepherd ἐν εν in τῷ ο the ποιμνίῳ ποιμνιον flock καὶ και and; even εἶπεν επω say; speak Σαμουηλ σαμουηλ Samouēl; Samoil πρὸς προς to; toward Ιεσσαι ιεσσαι Iessai; Iesse ἀπόστειλον αποστελλω send off / away καὶ και and; even λαβὲ λαμβανω take; get αὐτόν αυτος he; him ὅτι οτι since; that οὐ ου not μὴ μη not κατακλιθῶμεν κατακλινω recline; lay down ἕως εως till; until τοῦ ο the ἐλθεῖν ερχομαι come; go αὐτόν αυτος he; him
16:11 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say שְׁמוּאֵ֣ל šᵊmûʔˈēl שְׁמוּאֵל Samuel אֶל־ ʔel- אֶל to יִשַׁי֮ yišay יִשַׁי Jesse הֲ hᵃ הֲ [interrogative] תַ֣מּוּ ṯˈammû תמם be complete הַ ha הַ the נְּעָרִים֒ nnᵊʕārîm נַעַר boy וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say עֹ֚וד ˈʕôḏ עֹוד duration שָׁאַ֣ר šāʔˈar שׁאר remain הַ ha הַ the קָּטָ֔ן qqāṭˈān קָטָן small וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold רֹעֶ֖ה rōʕˌeh רעה pasture בַּ ba בְּ in † הַ the צֹּ֑אן ṣṣˈōn צֹאן cattle וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say שְׁמוּאֵ֤ל šᵊmûʔˈēl שְׁמוּאֵל Samuel אֶל־ ʔel- אֶל to יִשַׁי֙ yišˌay יִשַׁי Jesse שִׁלְחָ֣ה šilḥˈā שׁלח send וְ wᵊ וְ and קָחֶ֔נּוּ qāḥˈennû לקח take כִּ֥י kˌî כִּי that לֹא־ lō- לֹא not נָסֹ֖ב nāsˌōv סבב turn עַד־ ʕaḏ- עַד unto בֹּאֹ֥ו bōʔˌô בוא come פֹֽה׃ fˈō פֹּה here
16:11. dixitque Samuhel ad Isai numquid iam conpleti sunt filii qui respondit adhuc reliquus est parvulus et pascit oves et ait Samuhel ad Isai mitte et adduc eum nec enim discumbemus priusquam ille huc veneritAnd Samuel said to Isai: Are here all thy sons? He answered: There remaineth yet a young one, who keepeth the sheep. And Samuel said to Isai: Send, and fetch him: for we will not sit down till he come hither.
11. And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither.
And Samuel said unto Jesse, Are here all [thy] children? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither:

16:11 И сказал Самуил Иессею: все ли дети здесь? И отвечал Иессей: есть еще меньший; он пасет овец. И сказал Самуил Иессею: пошли и возьми его, ибо мы не сядем обедать, доколе не придет он сюда.
16:11
καὶ και and; even
εἶπεν επω say; speak
Σαμουηλ σαμουηλ Samouēl; Samoil
πρὸς προς to; toward
Ιεσσαι ιεσσαι Iessai; Iesse
ἐκλελοίπασιν εκλειπω leave off; cease
τὰ ο the
παιδάρια παιδαριον little boy
καὶ και and; even
εἶπεν επω say; speak
ἔτι ετι yet; still
ο the
μικρὸς μικρος little; small
ἰδοὺ ιδου see!; here I am
ποιμαίνει ποιμαινω shepherd
ἐν εν in
τῷ ο the
ποιμνίῳ ποιμνιον flock
καὶ και and; even
εἶπεν επω say; speak
Σαμουηλ σαμουηλ Samouēl; Samoil
πρὸς προς to; toward
Ιεσσαι ιεσσαι Iessai; Iesse
ἀπόστειλον αποστελλω send off / away
καὶ και and; even
λαβὲ λαμβανω take; get
αὐτόν αυτος he; him
ὅτι οτι since; that
οὐ ου not
μὴ μη not
κατακλιθῶμεν κατακλινω recline; lay down
ἕως εως till; until
τοῦ ο the
ἐλθεῖν ερχομαι come; go
αὐτόν αυτος he; him
16:11
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
שְׁמוּאֵ֣ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
אֶל־ ʔel- אֶל to
יִשַׁי֮ yišay יִשַׁי Jesse
הֲ hᵃ הֲ [interrogative]
תַ֣מּוּ ṯˈammû תמם be complete
הַ ha הַ the
נְּעָרִים֒ nnᵊʕārîm נַעַר boy
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
עֹ֚וד ˈʕôḏ עֹוד duration
שָׁאַ֣ר šāʔˈar שׁאר remain
הַ ha הַ the
קָּטָ֔ן qqāṭˈān קָטָן small
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
רֹעֶ֖ה rōʕˌeh רעה pasture
בַּ ba בְּ in
הַ the
צֹּ֑אן ṣṣˈōn צֹאן cattle
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
שְׁמוּאֵ֤ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
אֶל־ ʔel- אֶל to
יִשַׁי֙ yišˌay יִשַׁי Jesse
שִׁלְחָ֣ה šilḥˈā שׁלח send
וְ wᵊ וְ and
קָחֶ֔נּוּ qāḥˈennû לקח take
כִּ֥י kˌî כִּי that
לֹא־ lō- לֹא not
נָסֹ֖ב nāsˌōv סבב turn
עַד־ ʕaḏ- עַד unto
בֹּאֹ֥ו bōʔˌô בוא come
פֹֽה׃ fˈō פֹּה here
16:11. dixitque Samuhel ad Isai numquid iam conpleti sunt filii qui respondit adhuc reliquus est parvulus et pascit oves et ait Samuhel ad Isai mitte et adduc eum nec enim discumbemus priusquam ille huc venerit
And Samuel said to Isai: Are here all thy sons? He answered: There remaineth yet a young one, who keepeth the sheep. And Samuel said to Isai: Send, and fetch him: for we will not sit down till he come hither.
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Albert Barnes: Notes on the Bible - 1834
16:11: We will not sit down ... - . literally, we will not turn round to sit at the table.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:11: There remaineth: Sa1 17:12-15, Sa1 17:28; Sa2 7:8; Ch1 17:7; Psa 78:70, Psa 78:71
down: Heb. round
John Gill
And Samuel said unto Jesse, are here all thy children?.... For neither of these being the person God would have anointed king, and yet it was one of Jesse's sons that was to be anointed, he concluded he must have more, at least one more, and therefore puts this question to him:
and he said, there remaineth yet the youngest; or, "the little one" (c); not of a little diminutive stature, for he was a mighty man, a man of strength, courage, and valour, 1Kings 16:18 or of a puerile age, for the Jews say (d) he was now twenty nine years of age; but that is not likely, he hardly exceeded more than twenty, or was so much; thereabout he might be; but he is so called because he was the youngest son, as we render it:
and, behold, he keepeth the sheep: and from following them, he was taken and anointed king; see Ps 78:70. Some of the greatest of men have been taken from rustic employment, as Moses, Gideon, Saul, and others:
and Samuel said unto Jesse, send and fetch him; out of the field by a messenger:
for we will not sit down till he come hither; that is, at table, to eat of that part of the peace offerings which belonged to the offerer Samuel, and which he had invited Jesse and his sons to partake of.
(c) "parvulus", V. L. (d) Seder Olam Rabba, c. 13. p. 36.
John Wesley
Keepeth sheep - And consequently is the most unfit of all my sons for that high employment. Either therefore he did not understand David's wisdom and valour, or he judged him unfit, by reason of his mean education. And God so ordered it by his providence, that David's choice might plainly appear to be God's work, and not Samuel's, or Jesse's. David signifies beloved: a fit name for so eminent a type of the Beloved Son. It is supposed, David was now about twenty years old. If so, his troubles by Saul lasted near ten years: for he was thirty years old when Saul died. Samuel having done this went to Ramah. He retired to die in peace, since his eyes had seen the salvation, even the sceptre brought into the tribe of Judah.
Robert Jamieson, A. R. Fausset and David Brown
HE ANOINTS DAVID. (1Kings 16:11-14)
There remaineth yet the youngest, and, behold, he keepeth the sheep--Jesse having evidently no idea of David's wisdom and bravery, spoke of him as the most unfit. God, in His providence, so ordered it, that the appointment of David might the more clearly appear to be a divine purpose, and not the design either of Samuel or Jesse. David having not been sanctified with the rest of his family, it is probable that he returned to his pastoral duties the moment the special business on which he had been summoned was done.
16:1216:12: Եւ առաքեաց եւ ած զնա. եւ նա էր կարմի՛ր, եւ աչօք գեղեցիկ, եւ բարւո՛ք տեսանելով Տեառն։ Եւ ասէ Տէր ցՍամուէլ. Արի՛ օ՛ծ զԴաւիթ, զի դա՛ է բարի[2995]։ [2995] Ոսկան. Եւ բարւոք տեսլեամբ Տեառն։
12 Յեսսէն մարդ ուղարկեց ու բերել տուեց նրան: Նա խարտեաշ էր, սիրուն աչքերով ու Տիրոջ համար[20] գեղանի տեսքով:[20] 20. Եբրայերէնում պակասում է Տիրոջ համար արտայայտութիւնը:
12 Ուստի մարդ ղրկեց ու զանիկա բերել տուաւ։ Անիկա կարմիր էր ու աղուոր աչքեր ունէր ու դէմքն ալ գեղեցիկ էր։ Այն ատեն Տէրը ըսաւ. «Ելի՛ր, ասիկա օծէ՛, քանզի ասիկա է»։
Եւ առաքեաց եւ ած զնա. եւ նա էր կարմիր եւ աչօք գեղեցիկ եւ բարւոք տեսանելով [323]Տեառն: Եւ ասէ Տէր ցՍամուէլ. Արի օծ [324]զԴաւիթ, զի դա է [325]բարի:

16:12: Եւ առաքեաց եւ ած զնա. եւ նա էր կարմի՛ր, եւ աչօք գեղեցիկ, եւ բարւո՛ք տեսանելով Տեառն։ Եւ ասէ Տէր ցՍամուէլ. Արի՛ օ՛ծ զԴաւիթ, զի դա՛ է բարի[2995]։
[2995] Ոսկան. Եւ բարւոք տեսլեամբ Տեառն։
12 Յեսսէն մարդ ուղարկեց ու բերել տուեց նրան: Նա խարտեաշ էր, սիրուն աչքերով ու Տիրոջ համար[20] գեղանի տեսքով:
[20] 20. Եբրայերէնում պակասում է Տիրոջ համար արտայայտութիւնը:
12 Ուստի մարդ ղրկեց ու զանիկա բերել տուաւ։ Անիկա կարմիր էր ու աղուոր աչքեր ունէր ու դէմքն ալ գեղեցիկ էր։ Այն ատեն Տէրը ըսաւ. «Ելի՛ր, ասիկա օծէ՛, քանզի ասիկա է»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1216:12 И послал {Иессей} и привели его. Он был белокур, с красивыми глазами и приятным лицем. И сказал Господь: встань, помажь его, ибо это он.
16:12 καὶ και and; even ἀπέστειλεν αποστελλω send off / away καὶ και and; even εἰσήγαγεν εισαγω lead in; bring in αὐτόν αυτος he; him καὶ και and; even οὗτος ουτος this; he πυρράκης πυρρακης with; amid κάλλους καλλος eye; sight καὶ και and; even ἀγαθὸς αγαθος good ὁράσει ορασις appearance; vision κυρίῳ κυριος lord; master καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Σαμουηλ σαμουηλ Samouēl; Samoil ἀνάστα ανιστημι stand up; resurrect καὶ και and; even χρῖσον χριω anoint τὸν ο the Δαυιδ δαβιδ Dabid; Thavith ὅτι οτι since; that οὗτος ουτος this; he ἀγαθός αγαθος good ἐστιν ειμι be
16:12 וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send וַ wa וְ and יְבִיאֵ֨הוּ֙ yᵊvîʔˈēhû בוא come וְ wᵊ וְ and ה֣וּא hˈû הוּא he אַדְמֹונִ֔י ʔaḏmônˈî אַדְמֹנִי red עִם־ ʕim- עִם with יְפֵ֥ה yᵊfˌē יָפֶה beautiful עֵינַ֖יִם ʕênˌayim עַיִן eye וְ wᵊ וְ and טֹ֣וב ṭˈôv טֹוב good רֹ֑אִי פ rˈōʔî f רֳאִי looking וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH ק֥וּם qˌûm קום arise מְשָׁחֵ֖הוּ mᵊšāḥˌēhû משׁח smear כִּֽי־ kˈî- כִּי that זֶ֥ה zˌeh זֶה this הֽוּא׃ hˈû הוּא he
16:12. misit ergo et adduxit eum erat autem rufus et pulcher aspectu decoraque facie et ait Dominus surge ungue eum ipse est enimHe sent therefore and brought him. Now he was ruddy and beautiful to behold, and of a comely face. And the Lord said: Arise, and anoint him, for this is he.
12. And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look upon. And the LORD said, Arise, anoint him: for this is he.
And he sent, and brought him in. Now he [was] ruddy, [and] withal of a beautiful countenance, and goodly to look to. And the LORD said, Arise, anoint him: for this [is] he:

16:12 И послал {Иессей} и привели его. Он был белокур, с красивыми глазами и приятным лицем. И сказал Господь: встань, помажь его, ибо это он.
16:12
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
καὶ και and; even
εἰσήγαγεν εισαγω lead in; bring in
αὐτόν αυτος he; him
καὶ και and; even
οὗτος ουτος this; he
πυρράκης πυρρακης with; amid
κάλλους καλλος eye; sight
καὶ και and; even
ἀγαθὸς αγαθος good
ὁράσει ορασις appearance; vision
κυρίῳ κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Σαμουηλ σαμουηλ Samouēl; Samoil
ἀνάστα ανιστημι stand up; resurrect
καὶ και and; even
χρῖσον χριω anoint
τὸν ο the
Δαυιδ δαβιδ Dabid; Thavith
ὅτι οτι since; that
οὗτος ουτος this; he
ἀγαθός αγαθος good
ἐστιν ειμι be
16:12
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
וַ wa וְ and
יְבִיאֵ֨הוּ֙ yᵊvîʔˈēhû בוא come
וְ wᵊ וְ and
ה֣וּא hˈû הוּא he
אַדְמֹונִ֔י ʔaḏmônˈî אַדְמֹנִי red
עִם־ ʕim- עִם with
יְפֵ֥ה yᵊfˌē יָפֶה beautiful
עֵינַ֖יִם ʕênˌayim עַיִן eye
וְ wᵊ וְ and
טֹ֣וב ṭˈôv טֹוב good
רֹ֑אִי פ rˈōʔî f רֳאִי looking
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
ק֥וּם qˌûm קום arise
מְשָׁחֵ֖הוּ mᵊšāḥˌēhû משׁח smear
כִּֽי־ kˈî- כִּי that
זֶ֥ה zˌeh זֶה this
הֽוּא׃ hˈû הוּא he
16:12. misit ergo et adduxit eum erat autem rufus et pulcher aspectu decoraque facie et ait Dominus surge ungue eum ipse est enim
He sent therefore and brought him. Now he was ruddy and beautiful to behold, and of a comely face. And the Lord said: Arise, and anoint him, for this is he.
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Adam Clarke: Commentary on the Bible - 1831
16:12: He was ruddy - I believe the word here means red-haired, he had golden locks. Hair of this kind is ever associated with a delicate skin and florid complexion.
1 Kings (1 Samuel) 16:13
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:12: ruddy: Sa1 17:42; Sol 5:10; Lam 4:7; Act 7:20; Heb 11:23
of a beautiful countenance: Heb. fair of eyes, Sa1 16:7
And the Lord: Sa1 9:17
anoint him: Psa 2:2, Psa 2:6, Psa 89:19, Psa 89:20; Act 4:27
John Gill
And he sent and brought him in,.... Sent messengers into the field and to the flock for him, and being come home Jesse introduced him into the room where Samuel was:
now he was ruddy; which some understand not of the ruddiness of his complexion, or of his cheeks, but of the redness of his hair; the former seems best:
and withal of a beautiful countenance; of comely features: or "beautiful eyes" (e); bright, clear, and sparkling; eyes that are black or blue are reckoned beautiful:
and goodly to look to; of a pleasant countenance, delightful to behold; he carried sweetness as well as majesty in his face; in this he was a type of Christ, Song 5:10. A beautiful aspect, as well as shape and height, recommended persons for government, as with the Ethiopians, as Aristotle (f) relates; so Agamemnon is represented by Priamus (g) for his personable appearance, as like a king, and fit to be one:
and the Lord said, arise, anoint him, for this is he; that he had spoken to him of, and who it was his pleasure should be anointed king; and therefore, by a secret strong impulse upon his mind, was put upon doing it immediately, without any hesitation or delay.
(e) "simul pulcher oculis", Montanus; "cum pulchritudine oculorum", Junius & Tremellius, Piscator. (f) Politic. l. 4. c. 4. (g) Homer. Iliad. 3. v. 166.
Robert Jamieson, A. R. Fausset and David Brown
he was ruddy, &c.--JOSEPHUS says that David was ten, while most modern commentators are of the opinion that he must have been fifteen years of age.
16:1316:13: Եւ ա՛ռ Սամուէլ զեղջեւրն իւղոյ, եւ օծ զնա ՚ի մէջ եղբարց իւրոց։ Եւ խաղա՛ց Հոգի Տեառն ՚ի վերայ Դաւթի յօրէ՛ յայնմանէ եւ առ յապա. եւ յարեաւ Սամուէլ եւ գնա՛ց յԱրիմաթեմ։
13 Տէրն ասաց Սամուէլին. «Վե՛ր կաց, օծի՛ր Դաւթին, քանզի նա լաւ է»: Սամուէլը իւղով լի եղջիւրն առաւ եւ իր եղբայրների մէջ օծեց նրան: Այդ օրուանից եւ յետոյ Տիրոջ հոգին շարժուեց Դաւթի վրայ: Սամուէլը վեր կացաւ ու գնաց Արիմաթէմ:
13 Սամուէլ իւղին եղջիւրը առաւ ու զանիկա օծեց իր եղբայրներուն մէջ։ Այն օրէն ետքը Տէրոջը Հոգին Դաւիթին վրայ եկաւ։ Սամուէլ ելաւ Ռամա գնաց։
Եւ ա՛ռ Սամուէլ զեղջեւրն իւղոյ, եւ օծ զնա ի մէջ եղբարց իւրոց. եւ խաղաց Հոգի Տեառն ի վերայ Դաւթի յօրէ յայնմանէ եւ առ յապա. եւ յարեաւ Սամուէլ եւ գնաց յԱրիմաթեմ:

16:13: Եւ ա՛ռ Սամուէլ զեղջեւրն իւղոյ, եւ օծ զնա ՚ի մէջ եղբարց իւրոց։ Եւ խաղա՛ց Հոգի Տեառն ՚ի վերայ Դաւթի յօրէ՛ յայնմանէ եւ առ յապա. եւ յարեաւ Սամուէլ եւ գնա՛ց յԱրիմաթեմ։
13 Տէրն ասաց Սամուէլին. «Վե՛ր կաց, օծի՛ր Դաւթին, քանզի նա լաւ է»: Սամուէլը իւղով լի եղջիւրն առաւ եւ իր եղբայրների մէջ օծեց նրան: Այդ օրուանից եւ յետոյ Տիրոջ հոգին շարժուեց Դաւթի վրայ: Սամուէլը վեր կացաւ ու գնաց Արիմաթէմ:
13 Սամուէլ իւղին եղջիւրը առաւ ու զանիկա օծեց իր եղբայրներուն մէջ։ Այն օրէն ետքը Տէրոջը Հոգին Դաւիթին վրայ եկաւ։ Սամուէլ ելաւ Ռամա գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
16:1316:13 И взял Самуил рог с елеем и помазал его среди братьев его, и почивал Дух Господень на Давиде с того дня и после; Самуил же встал и отошел в Раму.
16:13 καὶ και and; even ἔλαβεν λαμβανω take; get Σαμουηλ σαμουηλ Samouēl; Samoil τὸ ο the κέρας κερας horn τοῦ ο the ἐλαίου ελαιον oil καὶ και and; even ἔχρισεν χριω anoint αὐτὸν αυτος he; him ἐν εν in μέσῳ μεσος in the midst; in the middle τῶν ο the ἀδελφῶν αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even ἐφήλατο εφαλλομαι spring on πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master ἐπὶ επι in; on Δαυιδ δαβιδ Dabid; Thavith ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day ἐκείνης εκεινος that καὶ και and; even ἐπάνω επανω upon; above καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Σαμουηλ σαμουηλ Samouēl; Samoil καὶ και and; even ἀπῆλθεν απερχομαι go off; go away εἰς εις into; for Αρμαθαιμ αρμαθαιμ Armathaim; Armathem
16:13 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take שְׁמוּאֵ֜ל šᵊmûʔˈēl שְׁמוּאֵל Samuel אֶת־ ʔeṯ- אֵת [object marker] קֶ֣רֶן qˈeren קֶרֶן horn הַ ha הַ the שֶּׁ֗מֶן ššˈemen שֶׁמֶן oil וַ wa וְ and יִּמְשַׁ֣ח yyimšˈaḥ משׁח smear אֹתֹו֮ ʔōṯˈô אֵת [object marker] בְּ bᵊ בְּ in קֶ֣רֶב qˈerev קֶרֶב interior אֶחָיו֒ ʔeḥāʸw אָח brother וַ wa וְ and תִּצְלַ֤ח ttiṣlˈaḥ צלח be strong רֽוּחַ־ rˈûₐḥ- רוּחַ wind יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to דָּוִ֔ד dāwˈiḏ דָּוִד David מֵ mē מִן from הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he וָ wā וְ and מָ֑עְלָה mˈāʕᵊlā מַעַל top וַ wa וְ and יָּ֣קָם yyˈāqom קום arise שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel וַ wa וְ and יֵּ֖לֶךְ yyˌēleḵ הלך walk הָ hā הַ the רָמָֽתָה׃ ס rāmˈāṯā . s רָמָה Ramah
16:13. tulit igitur Samuhel cornu olei et unxit eum in medio fratrum eius et directus est spiritus Domini in David a die illa et in reliquum surgensque Samuhel abiit in RamathaThen Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day forward: and Samuel rose up, and went to Ramatha.
13. Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the spirit of the LORD came mightily upon David from that day forward. So Samuel rose up, and went to Ramah.
Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah:

16:13 И взял Самуил рог с елеем и помазал его среди братьев его, и почивал Дух Господень на Давиде с того дня и после; Самуил же встал и отошел в Раму.
16:13
καὶ και and; even
ἔλαβεν λαμβανω take; get
Σαμουηλ σαμουηλ Samouēl; Samoil
τὸ ο the
κέρας κερας horn
τοῦ ο the
ἐλαίου ελαιον oil
καὶ και and; even
ἔχρισεν χριω anoint
αὐτὸν αυτος he; him
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῶν ο the
ἀδελφῶν αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
ἐφήλατο εφαλλομαι spring on
πνεῦμα πνευμα spirit; wind
κυρίου κυριος lord; master
ἐπὶ επι in; on
Δαυιδ δαβιδ Dabid; Thavith
ἀπὸ απο from; away
τῆς ο the
ἡμέρας ημερα day
ἐκείνης εκεινος that
καὶ και and; even
ἐπάνω επανω upon; above
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Σαμουηλ σαμουηλ Samouēl; Samoil
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
εἰς εις into; for
Αρμαθαιμ αρμαθαιμ Armathaim; Armathem
16:13
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
שְׁמוּאֵ֜ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
אֶת־ ʔeṯ- אֵת [object marker]
קֶ֣רֶן qˈeren קֶרֶן horn
הַ ha הַ the
שֶּׁ֗מֶן ššˈemen שֶׁמֶן oil
וַ wa וְ and
יִּמְשַׁ֣ח yyimšˈaḥ משׁח smear
אֹתֹו֮ ʔōṯˈô אֵת [object marker]
בְּ bᵊ בְּ in
קֶ֣רֶב qˈerev קֶרֶב interior
אֶחָיו֒ ʔeḥāʸw אָח brother
וַ wa וְ and
תִּצְלַ֤ח ttiṣlˈaḥ צלח be strong
רֽוּחַ־ rˈûₐḥ- רוּחַ wind
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
דָּוִ֔ד dāwˈiḏ דָּוִד David
מֵ מִן from
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
ה֖וּא hˌû הוּא he
וָ וְ and
מָ֑עְלָה mˈāʕᵊlā מַעַל top
וַ wa וְ and
יָּ֣קָם yyˈāqom קום arise
שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
וַ wa וְ and
יֵּ֖לֶךְ yyˌēleḵ הלך walk
הָ הַ the
רָמָֽתָה׃ ס rāmˈāṯā . s רָמָה Ramah
16:13. tulit igitur Samuhel cornu olei et unxit eum in medio fratrum eius et directus est spiritus Domini in David a die illa et in reliquum surgensque Samuhel abiit in Ramatha
Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day forward: and Samuel rose up, and went to Ramatha.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: "Тайное помазание не сообщало никаких внешних привилегий Давиду, которые были невозможны при существующем царе; но оно давало ему внутреннее убеждение в его праве на престол после Саула, возвышало его дух, помогало спокойно и с кротостью переносить незаслуженное преследование врагов и поощряло на дела, достойные будущего царя евреев. Почивал Дух Господень на Давиде с того дня и после: в глазах толпы он оставался обыкновенным смертным, но сам он всем своим нравственным существом чувствовал, как высоко и напряженно звучали его душевные струны, какое оживление и парение получили его мысль и чувство, возбуждаемые новой великой задачей его жизни", поставленной ему самим Богом. (Я. Богородский, "Еврейские цари", с. 65-66). Дух Господнего благоволения, благодатных даров и помощи почил на Давиде. Саул же, сознательно и упорно противлявшийся благому воздействию на него Духа Божия, попущен был испытать на себе приражение темных и злых сил.
Adam Clarke: Commentary on the Bible - 1831
16:13: The Spirit of the Lord came upon David - God qualified him to be governor of his people, by infusing such graces as wisdom, prudence, counsel, courage, liberality, and magnanimity.
1 Kings (1 Samuel) 16:14
Albert Barnes: Notes on the Bible - 1834
16:13: The Spirit ... came upon David - The exact phrase used of the Judges and Saul. See Sa1 10:6, note; Jdg 3:10, note; Jdg 6:34, note; Jdg 11:29, note; Jdg 14:18, note; Jdg 15:14, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:13: anointed: Sa1 10:1; Kg2 9:6
the Spirit: Sa1 16:18, Sa1 10:6, Sa1 10:9, Sa1 10:10; Num 11:17, Num 27:18; Jdg 3:10, Jdg 11:29, Jdg 13:25, Jdg 14:6; Isa 11:1-3; Joh 3:34; Heb 1:9
John Gill
Then Samuel took the horn of oil,.... Out of his pocket, which he brought along with him by the direction of God:
and anointed him in the midst of his brethren; not in the presence of them, they sitting around, or standing by and seeing the ceremony performed; which is not consistent with the secrecy with which Samuel was directed to manage this affair, and which was necessary to observe, to keep it from the knowledge of Saul; and with Eliab's treatment of David afterwards, who would never have addressed him in the manner he did, had he known that he was anointed king, 1Kings 17:28 but the sense is, according to Kimchi and Abarbinel, that he was selected out of them, and separated from them, and privately anointed by Samuel, and at most only his father Jesse present; wherefore some observe, that the words may be rendered, "anointed him from the midst of his brethren" (h); that is, he took him apart from them, and anointed him:
and the Spirit of the Lord came upon David from that day forward; not as a spirit of grace and holiness, which probably had come upon him before this time; but a spirit of prophecy, as did on Saul after his unction; and which particularly showed itself in music and poetry, in which he immediately became very eminent, and he was taken notice of for it, and which was the means of bringing him into Saul's court; and a spirit of wisdom and prudence, in civil as well as in sacred things; and a spirit of fortitude, as the Targum, of strength of body, and courage and valour of mind; whereby he was enabled to encounter with the lion and bear, and get the mastery of them; which, with all other gifts of the spirit fitting him for government, he was now endowed with, and which continued with him:
so Samuel rose up and went to Ramah his native place, and where he resided; that is, after the festival of the peace offerings, to which Jesse and his sons were invited; for the anointing seems to be before that.
(h) So Pool, Patrick, &c.
John Wesley
Anointed him - David's brethren saw David's unction, yet did not understand, that he was anointed to the kingdom; but were only told by Samuel, that he was anointed to some great service, which hereafter they should know. Thus Jesse only, and David, understood the whole business, and his brethren were able to attest to that act of Samuel's anointing him, which, with other collateral evidences, was abundantly sufficient to prove David's right to the kingdom, if need should be. The spirit, &c, - That is, he was immediately endowed with extraordinary gifts of God's Spirit, as strength, and courage, and wisdom, and other excellent qualities which fitted him for, and put him upon noble attempts.
Robert Jamieson, A. R. Fausset and David Brown
Then Samuel took the horn of oil, and anointed him--This transaction must have been strictly private.
16:1416:14: Եւ Հոգի Տեառն վերացա՛ւ ՚ի Սաւուղայ։ Եւ խեղդէ՛ր զնա ա՛յս չար ՚ի Տեառնէ։
14 Տիրոջ հոգին վերացաւ Սաւուղից, եւ Տիրոջ կողմից առաքուած մի չար ոգի նեղում էր նրան:
14 Տէրոջը Հոգին Սաւուղէն հեռացաւ ու Տէրոջը կողմանէ չար ոգի մը անոր նեղութիւն կու տար*
Եւ Հոգի Տեառն վերացաւ ի Սաւուղայ, եւ խեղդէր զնա այս չար ի Տեառնէ:

16:14: Եւ Հոգի Տեառն վերացա՛ւ ՚ի Սաւուղայ։ Եւ խեղդէ՛ր զնա ա՛յս չար ՚ի Տեառնէ։
14 Տիրոջ հոգին վերացաւ Սաւուղից, եւ Տիրոջ կողմից առաքուած մի չար ոգի նեղում էր նրան:
14 Տէրոջը Հոգին Սաւուղէն հեռացաւ ու Տէրոջը կողմանէ չար ոգի մը անոր նեղութիւն կու տար*
zohrab-1805▾ eastern-1994▾ western am▾
16:1416:14 А от Саула отступил Дух Господень, и возмущал его злой дух от Господа.
16:14 καὶ και and; even πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master ἀπέστη αφιστημι distance; keep distance ἀπὸ απο from; away Σαουλ σαουλ Saoul; Saul καὶ και and; even ἔπνιγεν πνιγω strangle; choke αὐτὸν αυτος he; him πνεῦμα πνευμα spirit; wind πονηρὸν πονηρος harmful; malignant παρὰ παρα from; by κυρίου κυριος lord; master
16:14 וְ wᵊ וְ and ר֧וּחַ rˈûₐḥ רוּחַ wind יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH סָ֖רָה sˌārā סור turn aside מֵ mē מִן from עִ֣ם ʕˈim עִם with שָׁא֑וּל šāʔˈûl שָׁאוּל Saul וּ û וְ and בִֽעֲתַ֥תּוּ vˈiʕᵃṯˌattû בעת terrify רֽוּחַ־ rˈûₐḥ- רוּחַ wind רָעָ֖ה rāʕˌā רַע evil מֵ mē מִן from אֵ֥ת ʔˌēṯ אֵת together with יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:14. spiritus autem Domini recessit a Saul et exagitabat eum spiritus nequam a DominoBut the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him.
14. Now the spirit of the LORD had departed from Saul, and an evil spirit from the LORD troubled him.
But the Spirit of the LORD departed from Saul, and an evil spirit from the LORD troubled him:

16:14 А от Саула отступил Дух Господень, и возмущал его злой дух от Господа.
16:14
καὶ και and; even
πνεῦμα πνευμα spirit; wind
κυρίου κυριος lord; master
ἀπέστη αφιστημι distance; keep distance
ἀπὸ απο from; away
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
ἔπνιγεν πνιγω strangle; choke
αὐτὸν αυτος he; him
πνεῦμα πνευμα spirit; wind
πονηρὸν πονηρος harmful; malignant
παρὰ παρα from; by
κυρίου κυριος lord; master
16:14
וְ wᵊ וְ and
ר֧וּחַ rˈûₐḥ רוּחַ wind
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
סָ֖רָה sˌārā סור turn aside
מֵ מִן from
עִ֣ם ʕˈim עִם with
שָׁא֑וּל šāʔˈûl שָׁאוּל Saul
וּ û וְ and
בִֽעֲתַ֥תּוּ vˈiʕᵃṯˌattû בעת terrify
רֽוּחַ־ rˈûₐḥ- רוּחַ wind
רָעָ֖ה rāʕˌā רַע evil
מֵ מִן from
אֵ֥ת ʔˌēṯ אֵת together with
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:14. spiritus autem Domini recessit a Saul et exagitabat eum spiritus nequam a Domino
But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: И возмущал его злой дух (попущением) от Господа. "Несмотря на видимое благополучие, дух Саула (под влиянием темных сил) не был спокоен: жажда властолюбия, как и многих других страстей, не могла быть ничем насыщена; по мере ее удовлетворения она разрасталась; чувствовалась потребность обнаружить власть там, где она не была еще обнаружена, - и в большей мере, чем прежде, была обнаружена. К этому присоединялось воспоминание о грозных словах пророка (XV:23-26, 28-29), которое ничем нельзя было заглушить и которое как меч висело над венчанной главой Саула. И вот, мало-помалу, он начал испытывать общее чувство недовольства и беспокойства. Затем это чувство стало переходить в раздражение, и равновесие его небогатых душевных сил нарушилось. Он стал страдать припадками настоящей душевной болезни, во время которых был не только не способен к серьезным делам, но и положительно опасен для окружавших". (Я. Богородский, "Еврейские цари", с. 72-73).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Saul Troubled by an Evil Spirit. B. C. 1065.

14 But the Spirit of the LORD departed from Saul, and an evil spirit from the LORD troubled him. 15 And Saul's servants said unto him, Behold now, an evil spirit from God troubleth thee. 16 Let our lord now command thy servants, which are before thee, to seek out a man, who is a cunning player on a harp: and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well. 17 And Saul said unto his servants, Provide me now a man that can play well, and bring him to me. 18 Then answered one of the servants, and said, Behold, I have seen a son of Jesse the Bethlehemite, that is cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the LORD is with him. 19 Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, which is with the sheep. 20 And Jesse took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son unto Saul. 21 And David came to Saul, and stood before him: and he loved him greatly; and he became his armourbearer. 22 And Saul sent to Jesse, saying, Let David, I pray thee, stand before me; for he hath found favour in my sight. 23 And it came to pass, when the evil spirit from God was upon Saul, that David took a harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him.
We have here Saul falling and David rising.
I. Here is Saul made a terror to himself (v. 14): The Spirit of the Lord departed from him. He having forsaken God and his duty, God, in a way of righteous judgment, withdrew from him those assistances of the good Spirit with which he was directed, animated, and encouraged in his government and wars. He lost all his good qualities. This was the effect of his rejecting God, and an evidence of his being rejected by him. Now God took his mercy from Saul (as it is expressed, 2 Sam. vii. 15); for, when the Spirit of the Lord departs from us, all good goes. When men grieve and quench the Spirit, by wilful sin, he departs, and will not always strive. The consequence of this was that an evil spirit from God troubled him. Those that drive the good Spirit away from the do of course become prey to the evil spirit. If God and his grace do not rule us, sin and Satan will have possession of us. The devil, by the divine permission, troubled and terrified Saul, by means of the corrupt humours of his body and passions of his mind. He grew fretful, and peevish, and discontented, timorous and suspicious, ever and anon starting and trembling; he was sometimes, says Josephus, as if he had been choked or strangled, and a perfect demoniac by fits. This made him unfit for business, precipitate in his counsels, the contempt of his enemies, and a burden to all about him.
II. Here is David made a physician to Saul, and by this means brought to court, a physician that helped him against the worst of diseases, when none else could. David was newly appointed privately to the kingdom. It would be of use to him to go to court and see the world; and here his doing so is brought about for him without any contrivance of his own or his friends. Note, Those whom God designs for any service his providence shall concur with his grace to prepare and qualify for it. Saul is distempered; his servants have the honesty and courage to tell him what his distemper is (v. 15), an evil spirit, not by chance but from God and his providence, troubleth thee. Now, 1. The means they all advised him to for his relief was music (v. 16): "Let us have a cunning player on the harp to attend thee." How much better friends had they been to him if they had advised him, since the evil spirit was from the Lord, to give all diligence to make his peace with God by true repentance, to send for Samuel to pray with him and to intercede with God for him! then might he not only have had some present relief, but the good Spirit would have returned to him. But their project is to make him merry, and so cure him. Many whose consciences are convinced and startled are for ever ruined by such methods as these, which drown all care of the soul in the delights of sense. Yet Saul's servants did not amiss to send for music as a help to cheer up the spirits, if they had but withal sent for a prophet to give him good counsel. And (as bishop Hall observes) it was well they did not send for a witch or diviner, by his enchantments to cast out the evil spirit, which has been the abominably wicked practice of some that have worn the Christian name, who consult the devil in their distresses and make hell their refuge. It will be no less than a miracle of divine grace if those who thus agree with Satan ever break off from him again. 2. One of his servants recommended David to him, as a fit person to be employed in the use of these means, little imagining that he was the man whom Samuel meant when he told Saul of a neighbour of his, better than he, who should have the kingdom, ch. xv. 28. It is a very high character which the servant of Saul's here gives of David (v. 18), that he was not only fit for his purpose as a comely person and skilful in playing, but a man of courage and conduct, a mighty valiant man, and prudent in all matters, fit to be further preferred, and (which crowned his character) the Lord is with him. By this it appears that though David, after he was anointed, returned to his country business, and there remained on his head no marks of the oil, so careful was he to keep that secret, yet the workings of the Spirit signified by the oil could not be hid, but made him shine in obscurity, so that all his neighbours observed with wonder the great improvements of his mind on a sudden. David, even in his shepherd's garb, has become an oracle, a champion, and every thing that is great. His fame reached the court soon, for Saul was inquisitive after such young men, ch. xiv. 52. When the Spirit of God comes upon a man he will make his face to shine. 3. David is hereupon sent for to court. And it seems, (1.) His father was very willing to part with him, sent him very readily, and a present with him to Saul, v. 20. The present was, according to the usage of those times, bread and wine (compare, ch. x. 3, 4), therefore acceptable because expressive of the homage and allegiance of him that sent it. Probably Jesse, who knew what his son David was designed for, was aware that Providence was herein fitting him for it, and therefore he would not force Providence by sending him to court uncalled, yet he followed Providence very cheerfully when he saw it plainly putting him into the way of preferment. Some suggest that when Jesse received that message, Send me David thy son, he began to be afraid that Saul had got some intimation of his being anointed, and sent for him to do him a mischief, and therefore Jesse sent a present to pacify him; but it is probable that the person, whoever he was, that brought the message, gave him an account on what design he was sent for. (2.) Saul became very kind to him (v. 21), loved him greatly, and designed to make him his armour-bearer, and (contrary to the manner of the king, ch. viii. 11) asked his father's leave to keep him in his service (v. 22): Let David, I pray thee, stand before me. And good reason he had to respect him, for he did him a great deal of service with his music, v. 23. Only his instrumental music with his harp is mentioned, but it should seem, by the account Josephus gives, that he added vocal music to it, and sung hymns, probably divine hymns, songs of praise, to his harp. David's music was Saul's physic. [1.] Music has a natural tendency to compose and exhilarate the mind, when it is disturbed and saddened. Elisha used it for the calming of his spirits, 2 Kings iii. 15. On some it has a greater influence and effect than on others, and, probably, Saul was one of those. Not that it charmed the evil spirit, but it made his spirit sedate, and allayed those tumults of the animal spirits by which the devil had advantage against him. The beams of the sun (it is the learned Bochart's comparison) cannot be cut with a sword, quenched with water, or blown out with wind, but, by closing the window-shutters, they may be kept out of the chamber. Music cannot work upon the devil, but it may shut up the passages by which he has access to the mind. [2.] David's music was extraordinary, and in mercy to him, that he might gain a reputation at court, as one that had the Lord with him. God made his performances in music more successful, in this case, than those of others would have been. Saul found, even after he had conceived an enmity to David, that no one else could do him the same service (ch. xix. 9, 10), which was a great aggravation of his outrage against him. It is a pity that music, which may be so serviceable to the good temper of the mind, should ever be abused by any to the support of vanity and luxury, and made an occasion of drawing the heart away from God and serious things: if this be to any the effect of it, it drives away the good Spirit, not the evil spirit.
Adam Clarke: Commentary on the Bible - 1831
16:14: The Spirit of the Lord departed from Saul - He was thrown into such a state of mind by the judgments of God, as to be deprived of any regal qualities which he before possessed. God seems to have taken what gifts he had, and given them to David; and then the evil spirit came upon Saul; for what God fills not, the devil will.
An evil spirit from the Lord - The evil spirit was either immediately sent from the Lord, or permitted to come. Whether this was a diabolic possession, or a mere mental malady, the learned are not agreed; it seems to have partaken of both. That Saul had fallen into a deep melancholy, there is little doubt; that the devil might work more effectually on such a state of mind, there can be but little question. There is an old proverb, Satan delights to fish in troubled waters; and Saul's situation of mind gave him many advantages.
The theory of Dr. Scheuchzer, in his Physica Sacra, on the malady of Saul, is allowed to be very ingenious. It is in substance as follows: Health consists in a moderate tension of the fibres, which permits all the fluids to have an entire freedom of circulation, and to the spirits, that of diffusing themselves through all the limbs; on the contrary, disease consists in tensions of the fibres morbidly weak or morbidly strong. This latter seems to have been the case of Saul; and as the undulations of the air which convey sound communicate themselves to and through the most solid bodies, it is easy to suppose that by the modulations of music all the fibres of his body, which were under the influence of the morbidly increased tension, might be so relaxed as to be brought back into their natural state, and thus permit the re-establishment of a free and gentle circulation of the fluids, and consequently of the animal spirits, and thus induce calmness and tranquillity of mind. I believe this theory to be correct, and I should find no difficulty to amplify and to illustrate the subject. Even a skillful playing upon the harp was one means to bring a disordered state of the nervous and fibrous system into a capacity of affording such uninterrupted tranquillity to the mind as to render it capable of receiving the prophetic influence; see the case of Elisha, Kg2 3:14, Kg2 3:15. It has been said: -
"Music hath charms to sooth the savage breast."
This has been literally proved: a musician was brought to play on his instrument while they were feeding a savage lion in the tower of London; the beast immediately left his food, came towards the grating of his den, and began to move in such a way as to show himself affected by the music. The musician ceased, and the lion returned to his food; he recommenced, and the lion left off his prey, and was so affected as to seem by his motions to dance with delight. This was repeatedly tried, and the effects were still the same.
1 Kings (1 Samuel) 16:18
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: the Spirit: Sa1 11:6, Sa1 18:12, Sa1 28:15; Jdg 16:29; Psa 51:11; Hos 9:12
evil spirit: The evil spirit was either sent immediately from the Lord, or permitted to come; but whether this was a diabolic possession, or a mere mental malady, is not agreed. it seems to have partaken of both. That Saul had fallen into a deep melancholy, there is little doubt; and that an evil spirit might work more effectually on such a state of mind, there can be little question. His malady appears to have been of a mixed kind, natural and diabolical. there is too much of apparent nature in it to permit us to believe it was all spiritual; and there is too much of apparently supernatural influence, to suffer us to believe it was all natural. Sa1 18:10, Sa1 19:9, Sa1 19:10; Jdg 9:23; Kg1 22:22; Act 19:15, Act 19:16
troubled: or, terrified
Carl Friedrich Keil and Franz Delitzsch

David's Introduction to the Court of Saul. - 1Kings 16:14. With the rejection of Saul on the part of God, the Spirit of Jehovah had departed from him, and an evil spirit from Jehovah had come upon him, who filled him with fear and anguish. The "evil spirit from Jehovah" which came into Saul in the place of the Spirit of Jehovah, was not merely an inward feeling of depression at the rejection announced to him, which grew into melancholy, and occasionally broke out in passing fits of insanity, but a higher evil power, which took possession of him, and not only deprived him of his peace of mind, but stirred up the feelings, ideas, imagination, and thoughts of his soul to such an extent that at times it drove him even into madness. This demon is called "an evil spirit (coming) from Jehovah," because Jehovah had sent it as a punishment, or "an evil spirit of God" (Elohim: 1Kings 16:15), or briefly "a spirit of God" (Elohim), or "the evil spirit" (1Kings 16:23, compare 1Kings 18:10), as being a supernatural, spiritual, evil power; but never "the Spirit of Jehovah," because this is the Spirit proceeding from the holy God, which works upon men as the spirit of strength, wisdom, and knowledge, and generates and fosters the spiritual or divine life. The expression רעה יהוה רוּח (1Kings 19:9) is an abbreviated form for יהוה מאת רעה רוּח, and is to be interpreted according.
1Kings 16:15-16
When Saul's attendants, i.e., his officers at court, perceived the mental ailment of the king, they advised him to let the evil spirit which troubled him be charmed away by instrumental music. "Let our lord speak (command); thy servants are before thee (i.e., ready to serve thee): they will seek a man skilled in playing upon the harp; so will it be well with thee when an evil spirit of God comes upon thee, and he (the man referred to) plays with his hands." The powerful influence exerted by music upon the state of the mind was well known even in the earliest times; so that the wise men of ancient Greece recommended music to soothe the passions, to heal mental diseases, and even to check tumults among the people. From the many examples collected by Grotius, Clericus, and more especially Bochart in the Hieroz. P. i. l. 2, c. 44, we will merely cite the words of Censorinus (de die natali, c. 12): "Pythagoras ut animum sua semper divinitate imbueret, priusquam se somno daret et cum esset expergitus, cithara ut ferunt cantare consueverat, et Asclepiades medicus phreneticorum mentes morbo turbatas saepe per symphoniam suae naturae reddidit."
1Kings 16:17-18
When Saul commanded them to seek out a good player upon a stringed instrument in accordance with this advice, one of the youths (נערים, a lower class of court servants) said, "I have seen a son of Jesse the Bethlehemite, skilled in laying, and a brave man, and a man of war, eloquent, and a handsome man, and Jehovah is with him." The description of David is "a mighty man" and "a man of war" does not presuppose that David had already fought bravely in war, but may be perfectly explained from what David himself afterwards affirmed respecting his conflicts with lions and bears (1Kings 17:34-35). The courage and strength which he had then displayed furnished sufficient proofs of heroism for any one to discern in him the future warrior.
1Kings 16:19-20
Saul thereupon sent to ask Jesse for his son David; and Jesse sent him with a present of an ass's burden of bread, a bottle of wine, and a buck-kid. Instead of the singular expression לחם חמור, an ass with bread, i.e., laden with bread, the lxx read לחם חמר, and rendered it γόμορ ἄρτων; but this is certainly wrong, as they were not accustomed to measure bread in bushels. These presents show how simple were the customs of Israel and in the court of Saul at that time.
1Kings 16:21-23
When David came to Saul and stood before him, i.e., served him by playing upon his harp, Saul took a great liking to him, and nominated him his armour-bearer, i.e., his adjutant, as a proof of his satisfaction with him, and sent to Jesse to say, "Let David stand before me," i.e., remain in my service, "for he has found favour in my sight." The historian then adds (1Kings 16:23): "When the (evil) spirit of God came to Saul (אל, as in 1Kings 19:9, is really equivalent to על), and David took the harp and played, there came refreshing to Saul, and he became well, and the evil spirit departed from him." Thus David came to Saul's court, and that as his benefactor, without Saul having any suspicion of David's divine election to be king of Israel. This guidance on the part of God was a school of preparation to David for his future calling. In the first place, he was thereby lifted out of his quiet and homely calling in the country into the higher sphere of court-life; and thus an opportunity was afforded him not only for intercourse with men of high rank, and to become acquainted with the affairs of the kingdom, but also to display those superior gifts of his intellect and heart with which God had endowed him, and thereby to gain the love and confidence of the people. But at the same time he was also brought into a severe school of affliction, in which his inner man was to be trained by conflicts from without and within, so that he might become a man after God's heart, who should be well fitted to found the true monarchy in Israel.
Geneva 1599
But the Spirit of the LORD departed from Saul, and an (e) evil spirit from the LORD troubled him.
(e) The wicked spirits are at God's commandment to execute his will against the wicked.
John Gill
But the Spirit of the Lord departed from Saul,.... As a spirit of prophecy as at first, as a spirit of wisdom and prudence in civil government, and as a spirit of fortitude and courage, as the Targum:
and an evil spirit from the Lord troubled him; the reverse of the former, which by the permission of God, and as a punishment to him for his sins, came upon him; he seemed to be a demoniac, as Josephus represents (i) him, as if possessed with the devil; by whom he was almost suffocated and strangled, as well as was distracted in his counsels, and became weak and foolish; lost all courage and greatness of mind, was timorous and fearful, and alarmed by everything, and was full of envy, suspicion, rage, and despair.
(i) Antiqu. l. 6. c. 8. sect. 2.
John Wesley
Departed - God took away that prudence, and courage, and alacrity, and other gifts wherewith be had qualified him for his public employment. From the Lord - That is, by God's permission, who delivered him up to be buffeted of Satan. Troubled - Stirred up in him unruly and tormenting passions; as envy, rage, fear, or despair. He grew fretful, and peevish, and discontented, timorous and suspicious, frequently starting and trembling.
Robert Jamieson, A. R. Fausset and David Brown
The Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him--His own gloomy reflections, the consciousness that he had not acted up to the character of an Israelitish king, the loss of his throne, and the extinction of his royal house, made him jealous, irritable, vindictive, and subject to fits of morbid melancholy.
16:1516:15: Եւ ասեն ցնա ծառայքն իւր. Ահա ա՛յս չար ՚ի Տեառնէ խեղդէ՛ զքեզ.
15 Ծառաներն ասացին նրան. «Ահա Տիրոջ կողմից առաքուած մի չար ոգի խեղդում է քեզ:
15 Եւ Սաւուղին ծառաները անոր ըսին. «Ահա Աստուծոյ կողմանէ չար ոգի մը քեզի նեղութիւն կու տայ.
Եւ ասեն ցնա ծառայքն իւր. Ահա այս չար [326]ի Տեառնէ խեղդէ զքեզ:

16:15: Եւ ասեն ցնա ծառայքն իւր. Ահա ա՛յս չար ՚ի Տեառնէ խեղդէ՛ զքեզ.
15 Ծառաներն ասացին նրան. «Ահա Տիրոջ կողմից առաքուած մի չար ոգի խեղդում է քեզ:
15 Եւ Սաւուղին ծառաները անոր ըսին. «Ահա Աստուծոյ կողմանէ չար ոգի մը քեզի նեղութիւն կու տայ.
zohrab-1805▾ eastern-1994▾ western am▾
16:1516:15 И сказали слуги Сауловы ему: вот, злой дух от Бога возмущает тебя;
16:15 καὶ και and; even εἶπαν επω say; speak οἱ ο the παῖδες παις child; boy Σαουλ σαουλ Saoul; Saul πρὸς προς to; toward αὐτόν αυτος he; him ἰδοὺ ιδου see!; here I am δὴ δη in fact πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master πονηρὸν πονηρος harmful; malignant πνίγει πνιγω strangle; choke σε σε.1 you
16:15 וַ wa וְ and יֹּאמְר֥וּ yyōmᵊrˌû אמר say עַבְדֵֽי־ ʕavᵊḏˈê- עֶבֶד servant שָׁא֖וּל šāʔˌûl שָׁאוּל Saul אֵלָ֑יו ʔēlˈāʸw אֶל to הִנֵּה־ hinnē- הִנֵּה behold נָ֧א nˈā נָא yeah רֽוּחַ־ rˈûₐḥ- רוּחַ wind אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) רָעָ֖ה rāʕˌā רַע evil מְבַעִתֶּֽךָ׃ mᵊvaʕittˈeḵā בעת terrify
16:15. dixeruntque servi Saul ad eum ecce spiritus Dei malus exagitat teAnd the servants of Saul said to him: Behold now an evil spirit from God troubleth thee.
15. And Saul’s servants said unto him, Behold now, an evil spirit from God troubleth thee.
And Saul' s servants said unto him, Behold now, an evil spirit from God troubleth thee:

16:15 И сказали слуги Сауловы ему: вот, злой дух от Бога возмущает тебя;
16:15
καὶ και and; even
εἶπαν επω say; speak
οἱ ο the
παῖδες παις child; boy
Σαουλ σαουλ Saoul; Saul
πρὸς προς to; toward
αὐτόν αυτος he; him
ἰδοὺ ιδου see!; here I am
δὴ δη in fact
πνεῦμα πνευμα spirit; wind
κυρίου κυριος lord; master
πονηρὸν πονηρος harmful; malignant
πνίγει πνιγω strangle; choke
σε σε.1 you
16:15
וַ wa וְ and
יֹּאמְר֥וּ yyōmᵊrˌû אמר say
עַבְדֵֽי־ ʕavᵊḏˈê- עֶבֶד servant
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
אֵלָ֑יו ʔēlˈāʸw אֶל to
הִנֵּה־ hinnē- הִנֵּה behold
נָ֧א nˈā נָא yeah
רֽוּחַ־ rˈûₐḥ- רוּחַ wind
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
רָעָ֖ה rāʕˌā רַע evil
מְבַעִתֶּֽךָ׃ mᵊvaʕittˈeḵā בעת terrify
16:15. dixeruntque servi Saul ad eum ecce spiritus Dei malus exagitat te
And the servants of Saul said to him: Behold now an evil spirit from God troubleth thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:15: The "evil" or "melancholy" spirit here spoken of was "the Spirit of God," or "of Jehovah," as being God's messenger and minister, sent by Him to execute His righteous purpose upon Saul (see Kg1 22:19-22 note).
John Gill
And Saul's servants said unto him,.... His courtiers, who observing him to act in a frantic manner, to be dull and melancholy, timorous, and irresolute, unsteady, divided, and distressed; or his physicians, who were called in to assist him, and remove his disorder from him:
behold, now an evil spirit from God troubleth thee: the disorder was not from any natural cause, or any bodily disease, and therefore out of the reach of physicians to do any service, but was from an evil spirit suffered of God to harass and disturb him.
16:1616:16: խօսեսցի՛ն ծառայք քո առաջի քո, եւ խնդրեսցեն տեառն մերում ա՛յր մի որ գիտիցէ երգե՛լ քնարաւ. եւ եղիցի ՚ի հասանել ՚ի վերայ քո այսոյն չարի որ յԱստուծոյ, երգեսցէ՛ քնարաւն եւ դե՛ւր լիցի քեզ, եւ հանգուսցէ՛ զքեզ։
16 Թող քո առաջ կանգնած ծառաներդ խօսեն եւ խնդրեն մեր Տիրոջը, որ գտնեն մի մարդու, որ գիտի նուագել, եւ հէնց որ Աստծուց ուղարկուած չար ոգին քեզ վրայ հասնի, նա քնար նուագելով կ’երգի, դա քեզ հաճելի կը լինի եւ կը հանգստացնի քեզ»:
16 Մեր տէրը իր առջեւ եղող ծառաներուն թող ըսէ, որ աղէկ քնարահար մը փնտռեն, որպէս զի երբ Աստուծոյ կողմանէ այն չար ոգին քու վրադ գայ, անիկա իր ձեռքով քնարը զարնէ ու դուն հանգստանաս*»։
[327]խօսեսցին ծառայք քո առաջի քո, եւ խնդրեսցեն տեառն մերում`` այր մի որ գիտիցէ երգել քնարաւ. եւ եղիցի ի հասանել ի վերայ քո այսոյն չարի որ յԱստուծոյ` երգեսցէ քնարաւն, եւ դեւր լիցի քեզ եւ հանգուսցէ զքեզ:

16:16: խօսեսցի՛ն ծառայք քո առաջի քո, եւ խնդրեսցեն տեառն մերում ա՛յր մի որ գիտիցէ երգե՛լ քնարաւ. եւ եղիցի ՚ի հասանել ՚ի վերայ քո այսոյն չարի որ յԱստուծոյ, երգեսցէ՛ քնարաւն եւ դե՛ւր լիցի քեզ, եւ հանգուսցէ՛ զքեզ։
16 Թող քո առաջ կանգնած ծառաներդ խօսեն եւ խնդրեն մեր Տիրոջը, որ գտնեն մի մարդու, որ գիտի նուագել, եւ հէնց որ Աստծուց ուղարկուած չար ոգին քեզ վրայ հասնի, նա քնար նուագելով կ’երգի, դա քեզ հաճելի կը լինի եւ կը հանգստացնի քեզ»:
16 Մեր տէրը իր առջեւ եղող ծառաներուն թող ըսէ, որ աղէկ քնարահար մը փնտռեն, որպէս զի երբ Աստուծոյ կողմանէ այն չար ոգին քու վրադ գայ, անիկա իր ձեռքով քնարը զարնէ ու դուն հանգստանաս*»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1616:16 пусть господин наш прикажет слугам своим, {которые} пред тобою, поискать человека, искусного в игре на гуслях, и когда придет на тебя злой дух от Бога, то он, играя рукою своею, будет успокоивать тебя.
16:16 εἰπάτωσαν επω say; speak δὴ δη in fact οἱ ο the δοῦλοί δουλος subject σου σου of you; your ἐνώπιόν ενωπιος in the face; facing σου σου of you; your καὶ και and; even ζητησάτωσαν ζητεω seek; desire τῷ ο the κυρίῳ κυριος lord; master ἡμῶν ημων our ἄνδρα ανηρ man; husband εἰδότα οιδα aware ψάλλειν ψαλλω play ἐν εν in κινύρᾳ κινυρα and; even ἔσται ειμι be ἐν εν in τῷ ο the εἶναι ειμι be πνεῦμα πνευμα spirit; wind πονηρὸν πονηρος harmful; malignant ἐπὶ επι in; on σοὶ σοι you καὶ και and; even ψαλεῖ ψαλλω play ἐν εν in τῇ ο the κινύρᾳ κινυρα he; him καὶ και and; even ἀγαθόν αγαθος good σοι σοι you ἔσται ειμι be καὶ και and; even ἀναπαύσει αναπαυω have respite; give relief σε σε.1 you
16:16 יֹאמַר־ yōmar- אמר say נָ֤א nˈā נָא yeah אֲדֹנֵ֨נוּ֙ ʔᵃḏōnˈēnû אָדֹון lord עֲבָדֶ֣יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant לְ lᵊ לְ to פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face יְבַקְשׁ֕וּ yᵊvaqšˈû בקשׁ seek אִ֕ישׁ ʔˈîš אִישׁ man יֹדֵ֖עַ yōḏˌēₐʕ ידע know מְנַגֵּ֣ן mᵊnaggˈēn נגן play harp בַּ ba בְּ in † הַ the כִּנֹּ֑ור kkinnˈôr כִּנֹּור cither וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be בִּֽ bˈi בְּ in הְיֹ֨ות hᵊyˌôṯ היה be עָלֶ֤יךָ ʕālˈeʸḵā עַל upon רֽוּחַ־ rˈûₐḥ- רוּחַ wind אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) רָעָ֔ה rāʕˈā רַע evil וְ wᵊ וְ and נִגֵּ֥ן niggˌēn נגן play harp בְּ bᵊ בְּ in יָדֹ֖ו yāḏˌô יָד hand וְ wᵊ וְ and טֹ֥וב ṭˌôv טֹוב good לָֽךְ׃ פ lˈāḵ . f לְ to
16:16. iubeat dominus noster et servi tui qui coram te sunt quaerant hominem scientem psallere cithara ut quando arripuerit te spiritus Dei malus psallat manu sua et levius ferasLet our lord give orders, and thy servants who are before thee, will seek out a man skilful in playing on the harp, that when the evil spirit from the Lord is upon thee, he may play with his hand, and thou mayst bear it more easily.
16. Let our lord now command thy servants, which are before thee, to seek out a man who is a cunning player on the harp: and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well.
Let our lord now command thy servants, [which are] before thee, to seek out a man, [who is] a cunning player on an harp: and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well:

16:16 пусть господин наш прикажет слугам своим, {которые} пред тобою, поискать человека, искусного в игре на гуслях, и когда придет на тебя злой дух от Бога, то он, играя рукою своею, будет успокоивать тебя.
16:16
εἰπάτωσαν επω say; speak
δὴ δη in fact
οἱ ο the
δοῦλοί δουλος subject
σου σου of you; your
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
καὶ και and; even
ζητησάτωσαν ζητεω seek; desire
τῷ ο the
κυρίῳ κυριος lord; master
ἡμῶν ημων our
ἄνδρα ανηρ man; husband
εἰδότα οιδα aware
ψάλλειν ψαλλω play
ἐν εν in
κινύρᾳ κινυρα and; even
ἔσται ειμι be
ἐν εν in
τῷ ο the
εἶναι ειμι be
πνεῦμα πνευμα spirit; wind
πονηρὸν πονηρος harmful; malignant
ἐπὶ επι in; on
σοὶ σοι you
καὶ και and; even
ψαλεῖ ψαλλω play
ἐν εν in
τῇ ο the
κινύρᾳ κινυρα he; him
καὶ και and; even
ἀγαθόν αγαθος good
σοι σοι you
ἔσται ειμι be
καὶ και and; even
ἀναπαύσει αναπαυω have respite; give relief
σε σε.1 you
16:16
יֹאמַר־ yōmar- אמר say
נָ֤א nˈā נָא yeah
אֲדֹנֵ֨נוּ֙ ʔᵃḏōnˈēnû אָדֹון lord
עֲבָדֶ֣יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant
לְ lᵊ לְ to
פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face
יְבַקְשׁ֕וּ yᵊvaqšˈû בקשׁ seek
אִ֕ישׁ ʔˈîš אִישׁ man
יֹדֵ֖עַ yōḏˌēₐʕ ידע know
מְנַגֵּ֣ן mᵊnaggˈēn נגן play harp
בַּ ba בְּ in
הַ the
כִּנֹּ֑ור kkinnˈôr כִּנֹּור cither
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
בִּֽ bˈi בְּ in
הְיֹ֨ות hᵊyˌôṯ היה be
עָלֶ֤יךָ ʕālˈeʸḵā עַל upon
רֽוּחַ־ rˈûₐḥ- רוּחַ wind
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
רָעָ֔ה rāʕˈā רַע evil
וְ wᵊ וְ and
נִגֵּ֥ן niggˌēn נגן play harp
בְּ bᵊ בְּ in
יָדֹ֖ו yāḏˌô יָד hand
וְ wᵊ וְ and
טֹ֥וב ṭˌôv טֹוב good
לָֽךְ׃ פ lˈāḵ . f לְ to
16:16. iubeat dominus noster et servi tui qui coram te sunt quaerant hominem scientem psallere cithara ut quando arripuerit te spiritus Dei malus psallat manu sua et levius feras
Let our lord give orders, and thy servants who are before thee, will seek out a man skilful in playing on the harp, that when the evil spirit from the Lord is upon thee, he may play with his hand, and thou mayst bear it more easily.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Являясь выражением настроения, музыка может иногда являться и возбудителем желаемого настроения. О благодетельном влиянии умиротворяющих мелодий музыки на встревоженный и больной дух человека известно было с глубокой древности.
Albert Barnes: Notes on the Bible - 1834
16:16: The medicinal effects of music on the mind and body, especially as appeasing anger, and soothing and pacifying a troubled spirit, are well known. It is deeply interesting to have the youthful David thus brought before us, as using music for its highest purpose, that of turning the soul to the harmony of peace and love. We may infer that some of his Psalms, such e. g. as Psa 23:1-6, were already composed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:16: before thee: Sa1 16:21, Sa1 16:22; Gen 41:46; Kg1 10:8
play: Sa1 16:23, Sa1 10:5; Kg2 3:15
John Gill
Let our Lord now command thy servants which are before thee,.... Meaning either themselves, or some of a more inferior rank, who were in some post and office at court, waiters there, such as yeomen of the guards:
to seek out a man who is a cunning player on the harp: a musical instrument much in use in those days:
and it shall come to pass, when the evil spirit from God is upon thee; when in a melancholy mood, and Satan takes the advantage of it to distress and terrify, to spread the gloom, and stir up evil passions, and promote distraction and confusion:
that he shall play with his hand: upon the harp, that being not an instrument of wind, but of hand music:
and thou shalt be well: music being a means of cheering the spirits, and removing melancholy and gloomy apprehensions of things, and so of restoring to better health of body and disposition of mind; and that music has such an effect on the bodies and minds of men is certain from observation and experience in all ages. Music has been found to be medicine to various diseases, not only for the curing of the bite of vipers, and of the tarantula, but for easing the pains of the sciatica, and for helping persons labouring under the disorders of the frenzy (k); and Pythagoras used to compose the mind, and remove the perturbations of it, by the use of the harp (l), the thing here advised to.
(k) A. Gell. Noct. Attic. l. 4. c. 13. Alex. ab Alex. Genial. Dier. l. 2. c. 17. Vid. Philostrat. Vit. Apollon. Tyan. l. 5. c. 7. (l) Seneca de Ira, l. 3. c. 9.
John Wesley
Be well - And the success confirms their opinion. For although music cannot directly have an influence upon an evil spirit to drive him away; yet, because the devil, as it seems, had not possession of him, but only made use of the passions of his mind, and humours of his body to molest him: and because it is manifest, that music hath a mighty power to qualify and sweeten these, and to make a man sedate and chearful; it is not strange, if the devil had not that power over him when his mind was more composed, which he had when it was disordered; as the devil had less power over lunaticks in the decrease, than in the increase of the moon: Mt 17:15, Mt 17:18. And seeing music prepared the Lord's prophets for the entertainment of the good Spirit, as 4Kings 3:15. Why might it not dispose Saul to the resistance of the evil spirit? And why might not the chearing of his heart, in some measure strengthen him against those temptations of the devil, which were fed by his melancholy humour? And by this means, David without any contrivance of him or his friends, is brought to court, soon after he was anointed to the kingdom. Those whom God designs for any service, his providence will concur with his grace, to prepare and qualify them for it.
16:1716:17: Եւ ասէ Սաւուղ ցծառայսն իւր. Տեսէ՛ք ինձ այր մի որ բարւո՛ք երգիցէ, եւ ածէ՛ք զնա առ իս։
17 Սաւուղն իր ծառաներին ասաց. «Գտէ՛ք մի մարդ, որ լաւ է նուագում, եւ նրան բերէ՛ք ինձ մօտ»:
17 Սաւուղ իր ծառաներուն ըսաւ. «Հիմա ինծի աղէկ քնարահար մը գտէ՛ք ու զանիկա ինծի բերէ՛ք»։
Եւ ասէ Սաւուղ ցծառայսն իւր. Տեսէք ինձ այր մի որ բարւոք երգիցէ, եւ ածէք զնա առ իս:

16:17: Եւ ասէ Սաւուղ ցծառայսն իւր. Տեսէ՛ք ինձ այր մի որ բարւո՛ք երգիցէ, եւ ածէ՛ք զնա առ իս։
17 Սաւուղն իր ծառաներին ասաց. «Գտէ՛ք մի մարդ, որ լաւ է նուագում, եւ նրան բերէ՛ք ինձ մօտ»:
17 Սաւուղ իր ծառաներուն ըսաւ. «Հիմա ինծի աղէկ քնարահար մը գտէ՛ք ու զանիկա ինծի բերէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1716:17 И отвечал Саул слугам своим: найдите мне человека, хорошо играющего, и представьте его ко мне.
16:17 καὶ και and; even εἶπεν επω say; speak Σαουλ σαουλ Saoul; Saul πρὸς προς to; toward τοὺς ο the παῖδας παις child; boy αὐτοῦ αυτος he; him ἴδετε οραω view; see δή δη in fact μοι μοι me ἄνδρα ανηρ man; husband ὀρθῶς ορθως uprightly; normally ψάλλοντα ψαλλω play καὶ και and; even εἰσαγάγετε εισαγω lead in; bring in αὐτὸν αυτος he; him πρὸς προς to; toward ἐμέ εμε me
16:17 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say שָׁא֖וּל šāʔˌûl שָׁאוּל Saul אֶל־ ʔel- אֶל to עֲבָדָ֑יו ʕᵃvāḏˈāʸw עֶבֶד servant רְאוּ־ rᵊʔû- ראה see נָ֣א nˈā נָא yeah לִ֗י lˈî לְ to אִ֚ישׁ ˈʔîš אִישׁ man מֵיטִ֣יב mêṭˈîv יטב be good לְ lᵊ לְ to נַגֵּ֔ן naggˈēn נגן play harp וַ wa וְ and הֲבִיאֹותֶ֖ם hᵃvîʔôṯˌem בוא come אֵלָֽי׃ ʔēlˈāy אֶל to
16:17. et ait Saul ad servos suos providete mihi aliquem bene psallentem et adducite eum ad meAnd Saul said to his servants: Provide me then some man that can play well, and bring him to me.
17. And Saul said unto his servants, Provide me now a man that can play well, and bring him to me.
And Saul said unto his servants, Provide me now a man that can play well, and bring [him] to me:

16:17 И отвечал Саул слугам своим: найдите мне человека, хорошо играющего, и представьте его ко мне.
16:17
καὶ και and; even
εἶπεν επω say; speak
Σαουλ σαουλ Saoul; Saul
πρὸς προς to; toward
τοὺς ο the
παῖδας παις child; boy
αὐτοῦ αυτος he; him
ἴδετε οραω view; see
δή δη in fact
μοι μοι me
ἄνδρα ανηρ man; husband
ὀρθῶς ορθως uprightly; normally
ψάλλοντα ψαλλω play
καὶ και and; even
εἰσαγάγετε εισαγω lead in; bring in
αὐτὸν αυτος he; him
πρὸς προς to; toward
ἐμέ εμε me
16:17
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
אֶל־ ʔel- אֶל to
עֲבָדָ֑יו ʕᵃvāḏˈāʸw עֶבֶד servant
רְאוּ־ rᵊʔû- ראה see
נָ֣א nˈā נָא yeah
לִ֗י lˈî לְ to
אִ֚ישׁ ˈʔîš אִישׁ man
מֵיטִ֣יב mêṭˈîv יטב be good
לְ lᵊ לְ to
נַגֵּ֔ן naggˈēn נגן play harp
וַ wa וְ and
הֲבִיאֹותֶ֖ם hᵃvîʔôṯˌem בוא come
אֵלָֽי׃ ʔēlˈāy אֶל to
16:17. et ait Saul ad servos suos providete mihi aliquem bene psallentem et adducite eum ad me
And Saul said to his servants: Provide me then some man that can play well, and bring him to me.
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John Gill
And Saul said unto his servants,.... Approving of, and pleased with the advice they gave:
provide me now a man that can play well, and bring him to me; for being a sovereign prince, he could command whom he would to attend to his person and service.
16:1816:18: Պատասխանի՛ ետ մի ոմն ՚ի մանկտւոյ նորա եւ ասէ. Ահա տեսի զորդի Յեսսեայ զԲեթղահէմացի. եւ գիտէ՛ սաղմոս, եւ ա՛յր իմաստուն, եւ ա՛յր պատերազմօղ. եւ այր հանճարե՛ղ, եւ ճարտարաբա՛ն. եւ այր գեղեցի՛կ տեսլեամբ, եւ Տէր ընդ նմա[2996]։[2996] ՚Ի լուս՛՛. Յեսսեայ զԲեթղեհէմացւոյ. համաձայն ոմանց ՚ի բնաբ՛՛։
18 Ծառաներից մէկն ասաց. «Ես տեսել եմ Բեթղեհէմացի Յեսսէի տղային, որ գիտի սաղմոս ասել, շնորհալի մարդ է ու պատերազմիկ, իմաստուն ու ճարտասան, գեղեցիկ տեսքով: Եւ Տէրը նրա հետ է»:
18 Ծառաներէն մէկը պատասխան տուաւ ու ըսաւ. «Ահա Բեթլեհեմացի Յեսսէին մէկ տղան տեսայ, որ քնար զարնել գիտէ ու անիկա զօրաւոր, պատերազմող, ճարտասան ու գեղեցիկ տեսքով կտրիճ մըն է եւ Տէրը անոր հետ է»։
Պատասխանի ետ մի ոմն ի մանկտւոյ նորա եւ ասէ. Ահա տեսի զորդի Յեսսեայ զԲեթղեհեմացի, եւ գիտէ սաղմոս, եւ այր իմաստուն եւ այր պատերազմօղ, եւ այր հանճարեղ եւ ճարտարաբան, եւ այր գեղեցիկ տեսլեամբ, եւ Տէր ընդ նմա:

16:18: Պատասխանի՛ ետ մի ոմն ՚ի մանկտւոյ նորա եւ ասէ. Ահա տեսի զորդի Յեսսեայ զԲեթղահէմացի. եւ գիտէ՛ սաղմոս, եւ ա՛յր իմաստուն, եւ ա՛յր պատերազմօղ. եւ այր հանճարե՛ղ, եւ ճարտարաբա՛ն. եւ այր գեղեցի՛կ տեսլեամբ, եւ Տէր ընդ նմա[2996]։
[2996] ՚Ի լուս՛՛. Յեսսեայ զԲեթղեհէմացւոյ. համաձայն ոմանց ՚ի բնաբ՛՛։
18 Ծառաներից մէկն ասաց. «Ես տեսել եմ Բեթղեհէմացի Յեսսէի տղային, որ գիտի սաղմոս ասել, շնորհալի մարդ է ու պատերազմիկ, իմաստուն ու ճարտասան, գեղեցիկ տեսքով: Եւ Տէրը նրա հետ է»:
18 Ծառաներէն մէկը պատասխան տուաւ ու ըսաւ. «Ահա Բեթլեհեմացի Յեսսէին մէկ տղան տեսայ, որ քնար զարնել գիտէ ու անիկա զօրաւոր, պատերազմող, ճարտասան ու գեղեցիկ տեսքով կտրիճ մըն է եւ Տէրը անոր հետ է»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1816:18 Тогда один из слуг его сказал: вот, я видел у Иессея Вифлеемлянина сына, умеющего играть, человека храброго и воинственного, и разумного в речах и видного собою, и Господь с ним.
16:18 καὶ και and; even ἀπεκρίθη αποκρινομαι respond εἷς εις.1 one; unit τῶν ο the παιδαρίων παιδαριον little boy αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am ἑόρακα οραω view; see υἱὸν υιος son τῷ ο the Ιεσσαι ιεσσαι Iessai; Iesse Βηθλεεμίτην βηθλεεμιτης and; even αὐτὸν αυτος he; him εἰδότα οιδα aware ψαλμόν ψαλμος psalm καὶ και and; even ὁ ο the ἀνὴρ ανηρ man; husband συνετός συνετος comprehending; intelligent καὶ και and; even ὁ ο the ἀνὴρ ανηρ man; husband πολεμιστὴς πολεμιστης and; even σοφὸς σοφος wise λόγῳ λογος word; log καὶ και and; even ἀνὴρ ανηρ man; husband ἀγαθὸς αγαθος good τῷ ο the εἴδει ειδος aspect; shape καὶ και and; even κύριος κυριος lord; master μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
16:18 וַ wa וְ and יַּעַן֩ yyaʕˌan ענה answer אֶחָ֨ד ʔeḥˌāḏ אֶחָד one מֵ mē מִן from הַ ha הַ the נְּעָרִ֜ים nnᵊʕārˈîm נַעַר boy וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הִנֵּ֨ה hinnˌē הִנֵּה behold רָאִ֜יתִי rāʔˈîṯî ראה see בֵּ֣ן bˈēn בֵּן son לְ lᵊ לְ to יִשַׁי֮ yišay יִשַׁי Jesse בֵּ֣ית bˈêṯ בַּיִת house הַ ha הַ the לַּחְמִי֒ llaḥmˌî לַחְמִי -lehemite יֹדֵ֣עַ yōḏˈēₐʕ ידע know נַ֠גֵּן naggˌēn נגן play harp וְ wᵊ וְ and גִבֹּ֨ור ḡibbˌôr גִּבֹּור vigorous חַ֜יִל ḥˈayil חַיִל power וְ wᵊ וְ and אִ֧ישׁ ʔˈîš אִישׁ man מִלְחָמָ֛ה milḥāmˈā מִלְחָמָה war וּ û וְ and נְבֹ֥ון nᵊvˌôn בין understand דָּבָ֖ר dāvˌār דָּבָר word וְ wᵊ וְ and אִ֣ישׁ ʔˈîš אִישׁ man תֹּ֑אַר tˈōʔar תֹּאַר form וַ wa וְ and יהוָ֖ה [yhwˌāh] יְהוָה YHWH עִמֹּֽו׃ ʕimmˈô עִם with
16:18. et respondens unus de pueris ait ecce vidi filium Isai Bethleemitem scientem psallere et fortissimum robore et virum bellicosum et prudentem in verbis et virum pulchrum et Dominus est cum eoAnd one of the servants answering, said: Behold I have seen a son of Isai, the Bethlehemite, a skilful player, and one of great strength, and a man fit for war, and prudent in his words, and a comely person: and the Lord is with him.
18. Then answered one of the young men, and said, Behold, I have seen a son of Jesse the Beth-lehemite, that is cunning in playing, and a mighty man of valour, and a man of war, and prudent in speech, and a comely person, and the LORD is with him.
Then answered one of the servants, and said, Behold, I have seen a son of Jesse the Beth- lehemite, [that is] cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the LORD [is] with him:

16:18 Тогда один из слуг его сказал: вот, я видел у Иессея Вифлеемлянина сына, умеющего играть, человека храброго и воинственного, и разумного в речах и видного собою, и Господь с ним.
16:18
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
εἷς εις.1 one; unit
τῶν ο the
παιδαρίων παιδαριον little boy
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
ἑόρακα οραω view; see
υἱὸν υιος son
τῷ ο the
Ιεσσαι ιεσσαι Iessai; Iesse
Βηθλεεμίτην βηθλεεμιτης and; even
αὐτὸν αυτος he; him
εἰδότα οιδα aware
ψαλμόν ψαλμος psalm
καὶ και and; even
ο the
ἀνὴρ ανηρ man; husband
συνετός συνετος comprehending; intelligent
καὶ και and; even
ο the
ἀνὴρ ανηρ man; husband
πολεμιστὴς πολεμιστης and; even
σοφὸς σοφος wise
λόγῳ λογος word; log
καὶ και and; even
ἀνὴρ ανηρ man; husband
ἀγαθὸς αγαθος good
τῷ ο the
εἴδει ειδος aspect; shape
καὶ και and; even
κύριος κυριος lord; master
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
16:18
וַ wa וְ and
יַּעַן֩ yyaʕˌan ענה answer
אֶחָ֨ד ʔeḥˌāḏ אֶחָד one
מֵ מִן from
הַ ha הַ the
נְּעָרִ֜ים nnᵊʕārˈîm נַעַר boy
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הִנֵּ֨ה hinnˌē הִנֵּה behold
רָאִ֜יתִי rāʔˈîṯî ראה see
בֵּ֣ן bˈēn בֵּן son
לְ lᵊ לְ to
יִשַׁי֮ yišay יִשַׁי Jesse
בֵּ֣ית bˈêṯ בַּיִת house
הַ ha הַ the
לַּחְמִי֒ llaḥmˌî לַחְמִי -lehemite
יֹדֵ֣עַ yōḏˈēₐʕ ידע know
נַ֠גֵּן naggˌēn נגן play harp
וְ wᵊ וְ and
גִבֹּ֨ור ḡibbˌôr גִּבֹּור vigorous
חַ֜יִל ḥˈayil חַיִל power
וְ wᵊ וְ and
אִ֧ישׁ ʔˈîš אִישׁ man
מִלְחָמָ֛ה milḥāmˈā מִלְחָמָה war
וּ û וְ and
נְבֹ֥ון nᵊvˌôn בין understand
דָּבָ֖ר dāvˌār דָּבָר word
וְ wᵊ וְ and
אִ֣ישׁ ʔˈîš אִישׁ man
תֹּ֑אַר tˈōʔar תֹּאַר form
וַ wa וְ and
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
עִמֹּֽו׃ ʕimmˈô עִם with
16:18. et respondens unus de pueris ait ecce vidi filium Isai Bethleemitem scientem psallere et fortissimum robore et virum bellicosum et prudentem in verbis et virum pulchrum et Dominus est cum eo
And one of the servants answering, said: Behold I have seen a son of Isai, the Bethlehemite, a skilful player, and one of great strength, and a man fit for war, and prudent in his words, and a comely person: and the Lord is with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: И Господь с ним, т. е. во всем благоуспешен.
Adam Clarke: Commentary on the Bible - 1831
16:18: I have seen a son of Jesse - Dr. Warburton supposes the story is anticipated from Sa1 16:14-23, and that the true chronology of this part of David's life is the following: -
1. David is anointed by Samuel;
2. Carries provisions to his brethren in the army;
3. Fights with and kills Goliath;
4. Is received into the king's court,
5. Contracts a friendship with Jonathan;
6. Incurs Saul's jealousy;
7. Retires to his father's house;
8. Is after some time sent for by Saul to sooth his melancholy with his harp;
9. Again excites Saul's jealousy, who endeavors to smite him with his javelin.
This anticipation between the 14th and 23d verse comes in, in the order of time, between Sa1 16:9 and Sa1 16:10, Sa1 18:9, Sa1 18:10, where the breach is apparent.
1 Kings (1 Samuel) 16:20
Albert Barnes: Notes on the Bible - 1834
16:18: A mighty valiant man ... - David's reputation for courage, skill, discretion, and manly beauty, was already great. Since "the Spirit of the Lord came upon him," his natural qualities and powers had been greatly enhanced. His feat of killing the lion and the bear (see the marginal references) had been performed, like Samson's feats of strength Jdg 14:6, Jdg 14:19; Jdg 15:14, under the same supernatural influence, and was probably more or less known.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:18: a mighty: Sa1 17:32-36; Sa2 17:8, Sa2 17:10
and prudent: Sa2 14:20
matters: or, speech.
a comely: Sa1 16:12
the Lord: Sa1 3:19, Sa1 10:7, Sa1 18:12-14; Gen 39:2, Gen 39:23; Mat 1:23, Mat 28:20
Geneva 1599
Then answered one of the servants, and said, Behold, I have seen a (f) son of Jesse the Bethlehemite, [that is] cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the LORD [is] with him.
(f) Though David was now anointed king by the prophet, yet God would strengthen and test him in various ways before he had the use of his kingdom.
John Gill
Then answered one of the servants,.... Which the Jews say (m) was Doeg the Edomite, who out of envy and ill will to David spake of him, that Saul might have an opportunity of slaying him; but this is not at all likely; rather it was one of David's friends and acquaintance, that was desirous of promoting him at court, and no doubt was directed to that motion by the overruling providence of God:
and said, behold, I have seen a son of Jesse the Bethlehemite; he does not mention the name of his son, but so describes him, that he might be easily known by those who knew anything of the family of Jesse; besides it was sufficient that he was one of Jesse's sons, to find him out:
that is cunning in playing; that is, on the harp; has good skill in music, and is expert in it:
and a mighty valiant man; as appeared by his encountering with and slaying the lion and the bear; an event now past, as very probable:
and a man of war some think this character of him was given after the affair of his fighting with Goliath and killing him, but here put by a prolepsis or anticipation; and indeed if David had been taken into Saul's court before that affair, it is difficult to account for Saul's ignorance of him, since he must be so near him, and so often with him, as his musician and armourbearer; though that difficulty may be removed, as may be observed in its proper place:
and prudent in matters; in his talk and conversation, and conduct and behaviour; knew how to carry himself, even in a prince's court: and a comely person; which always recommended to the courts of the eastern nations; See Gill on Dan 1:4.
and the Lord is with him; prospering and succeeding him in whatsoever he is engaged; and seeing the Lord was with him, it might be expected the evil spirit would depart from Saul, when this person, with whom the Lord was, was in his presence. The Targum is,"the Word of the Lord is for his help;''all that is said of him showed that he was fit to be in the palace of a king, and a proper person to be with Saul in his present circumstances.
(m) T. Bab. Sanhedrin, fol. 93. 2. So in Hieron. Trad. Heb in lib. Reg. fol. 76. C.
John Wesley
Prudent - Wonder not, that David was so suddenly advanced, from a poor shepherd, to so great a reputation; for these were the effects of that Spirit of the Lord which he received when he was anointed. The Lord, &c. - That is, directs and prospers all his undertakings.
16:1916:19: Եւ առաքեա՛ց Սաւուղ հրեշտակս առ Յեսսէ, եւ ասէ. Առաքեա՛ առ իս զԴաւիթ որդի քո որ ՚ի հօտի՛ քում է։
19 Սաւուղը պատգամաւորներ ուղարկելով Յեսսէի մօտ՝ ասաց. «Ինձ մօ՛տ ուղարկիր քո որդի Դաւթին՝ քո հօտի պահապանին»:
19 Սաւուղ Յեսսէին պատգամաւորներ ղրկեց ու ըսաւ. «Ոչխարներուն քով գտնուող տղադ՝ Դաւիթը՝ ինծի ղրկէ»։
Եւ առաքեաց Սաւուղ հրեշտակս առ Յեսսէ, եւ ասէ. Առաքեա առ իս զԴաւիթ որդի քո որ ի հօտի քում է:

16:19: Եւ առաքեա՛ց Սաւուղ հրեշտակս առ Յեսսէ, եւ ասէ. Առաքեա՛ առ իս զԴաւիթ որդի քո որ ՚ի հօտի՛ քում է։
19 Սաւուղը պատգամաւորներ ուղարկելով Յեսսէի մօտ՝ ասաց. «Ինձ մօ՛տ ուղարկիր քո որդի Դաւթին՝ քո հօտի պահապանին»:
19 Սաւուղ Յեսսէին պատգամաւորներ ղրկեց ու ըսաւ. «Ոչխարներուն քով գտնուող տղադ՝ Դաւիթը՝ ինծի ղրկէ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1916:19 И послал Саул вестников к Иессею и сказал: пошли ко мне Давида, сына твоего, который при стаде.
16:19 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Σαουλ σαουλ Saoul; Saul ἀγγέλους αγγελος messenger πρὸς προς to; toward Ιεσσαι ιεσσαι Iessai; Iesse λέγων λεγω tell; declare ἀπόστειλον αποστελλω send off / away πρός προς to; toward με με me τὸν ο the υἱόν υιος son σου σου of you; your Δαυιδ δαβιδ Dabid; Thavith τὸν ο the ἐν εν in τῷ ο the ποιμνίῳ ποιμνιον flock σου σου of you; your
16:19 וַ wa וְ and יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send שָׁא֛וּל šāʔˈûl שָׁאוּל Saul מַלְאָכִ֖ים malʔāḵˌîm מַלְאָךְ messenger אֶל־ ʔel- אֶל to יִשָׁ֑י yišˈāy יִשַׁי Jesse וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say שִׁלְחָ֥ה šilḥˌā שׁלח send אֵלַ֛י ʔēlˈay אֶל to אֶת־ ʔeṯ- אֵת [object marker] דָּוִ֥ד dāwˌiḏ דָּוִד David בִּנְךָ֖ binᵊḵˌā בֵּן son אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the צֹּֽאן׃ ṣṣˈōn צֹאן cattle
16:19. misit ergo Saul nuntios ad Isai dicens mitte ad me David filium tuum qui est in pascuisThen Saul sent messengers to Isai, saying: Send me David, thy son, who is in the pastures.
19. Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, which is with the sheep.
Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, which [is] with the sheep:

16:19 И послал Саул вестников к Иессею и сказал: пошли ко мне Давида, сына твоего, который при стаде.
16:19
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Σαουλ σαουλ Saoul; Saul
ἀγγέλους αγγελος messenger
πρὸς προς to; toward
Ιεσσαι ιεσσαι Iessai; Iesse
λέγων λεγω tell; declare
ἀπόστειλον αποστελλω send off / away
πρός προς to; toward
με με me
τὸν ο the
υἱόν υιος son
σου σου of you; your
Δαυιδ δαβιδ Dabid; Thavith
τὸν ο the
ἐν εν in
τῷ ο the
ποιμνίῳ ποιμνιον flock
σου σου of you; your
16:19
וַ wa וְ and
יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send
שָׁא֛וּל šāʔˈûl שָׁאוּל Saul
מַלְאָכִ֖ים malʔāḵˌîm מַלְאָךְ messenger
אֶל־ ʔel- אֶל to
יִשָׁ֑י yišˈāy יִשַׁי Jesse
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
שִׁלְחָ֥ה šilḥˌā שׁלח send
אֵלַ֛י ʔēlˈay אֶל to
אֶת־ ʔeṯ- אֵת [object marker]
דָּוִ֥ד dāwˌiḏ דָּוִד David
בִּנְךָ֖ binᵊḵˌā בֵּן son
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
צֹּֽאן׃ ṣṣˈōn צֹאן cattle
16:19. misit ergo Saul nuntios ad Isai dicens mitte ad me David filium tuum qui est in pascuis
Then Saul sent messengers to Isai, saying: Send me David, thy son, who is in the pastures.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:19: with the sheep: Sa1 16:11, Sa1 17:15, Sa1 17:33, Sa1 17:34; Exo 3:1-10; Kg1 19:19; Psa 78:70-72, Psa 113:8; Amo 1:1, Amo 7:14, Amo 7:15; Mat 4:18-22
John Gill
Wherefore Saul sent messengers to Jesse,.... For David; not choosing to take him without his leave, though Samuel suggests that kings would do so, 1Kings 8:11.
and said, send me David, thy son, which is with the sheep; he had learnt his name, and what was his employment; and which last he mentions not by way of contempt, it not being reckoned mean and despicable even in the sons of great personages, in those times and countries, to attend flocks and herds: so with the Arabs, as Philo (n) testifies, young men and maids of the most illustrious families fed cattle; and with the ancient Romans, the senator (o) fed his own sheep. Paris, son of Priamus, king of Troy, is said (p) to feed his father's oxen and sheep; and Saul himself had done the same; but to describe him particularly.
(n) De Vita Mosis, l. 1. p. 610. (o) "Pascebatque suas", &c. Ovid. Fast. l. 1. (p) Coluthi Raptus Helenae, v. 71, 101.
Robert Jamieson, A. R. Fausset and David Brown
Saul sent messengers unto Jesse, and said, Send me David--In the East the command of a king is imperative; and Jesse, however reluctant and alarmed, had no alternative but to comply.
16:2016:20: Եւ ա՛ռ Յեսսէ արդո՛ւ մի հացի, եւ տի՛կ մի գինւոյ, եւ ո՛ւլ մի յայծեաց, եւ առաքեա՛ց ՚ի ձեռն Դաւթի որդւոյ իւրոյ Սաւուղայ։
20 Յեսսէն առաւ մի արդու հաց, մի տիկ գինի ու մի ուլ եւ իր որդի Դաւթի հետ ուղարկեց Սաւուղին:
20 Եւ Յեսսէ քանի մը հաց, տիկ մը գինի ու այծերէն ուլ մը առնելով՝ իշու վրայ բեռցուց ու զանոնք իր տղուն Դաւիթին ձեռքով Սաւուղին ղրկեց։
Եւ ա՛ռ Յեսսէ [328]արդու մի հացի`` եւ տիկ մի գինւոյ եւ ուլ մի յայծեաց, եւ առաքեաց ի ձեռն Դաւթի որդւոյ իւրոյ` Սաւուղայ:

16:20: Եւ ա՛ռ Յեսսէ արդո՛ւ մի հացի, եւ տի՛կ մի գինւոյ, եւ ո՛ւլ մի յայծեաց, եւ առաքեա՛ց ՚ի ձեռն Դաւթի որդւոյ իւրոյ Սաւուղայ։
20 Յեսսէն առաւ մի արդու հաց, մի տիկ գինի ու մի ուլ եւ իր որդի Դաւթի հետ ուղարկեց Սաւուղին:
20 Եւ Յեսսէ քանի մը հաց, տիկ մը գինի ու այծերէն ուլ մը առնելով՝ իշու վրայ բեռցուց ու զանոնք իր տղուն Դաւիթին ձեռքով Սաւուղին ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
16:2016:20 И взял Иессей осла с хлебом и мех с вином и одного козленка, и послал с Давидом, сыном своим, к Саулу.
16:20 καὶ και and; even ἔλαβεν λαμβανω take; get Ιεσσαι ιεσσαι Iessai; Iesse γομορ γομορ.1 bread; loaves καὶ και and; even ἀσκὸν ασκος wineskin; skin οἴνου οινος wine καὶ και and; even ἔριφον εριφος kid αἰγῶν αιξ one; unit καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth ἐν εν in χειρὶ χειρ hand Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the υἱοῦ υιος son αὐτοῦ αυτος he; him πρὸς προς to; toward Σαουλ σαουλ Saoul; Saul
16:20 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take יִשַׁ֜י yišˈay יִשַׁי Jesse חֲמֹ֥ור ḥᵃmˌôr חֲמֹור he-ass לֶ֨חֶם֙ lˈeḥem לֶחֶם bread וְ wᵊ וְ and נֹ֣אד nˈōḏ נֹאד skin-bottle יַ֔יִן yˈayin יַיִן wine וּ û וְ and גְדִ֥י ḡᵊḏˌî גְּדִי goat עִזִּ֖ים ʕizzˌîm עֵז goat אֶחָ֑ד ʔeḥˈāḏ אֶחָד one וַ wa וְ and יִּשְׁלַ֛ח yyišlˈaḥ שׁלח send בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand דָּוִ֥ד dāwˌiḏ דָּוִד David בְּנֹ֖ו bᵊnˌô בֵּן son אֶל־ ʔel- אֶל to שָׁאֽוּל׃ šāʔˈûl שָׁאוּל Saul
16:20. tulitque Isai asinum plenum panibus et lagoenam vini et hedum de capris unum et misit per manum David filii sui SaulAnd Isai took an ass laden with bread, and a bottle of wine, and a kid of the flock, and sent them by the hand of David, his son, to Saul.
20. And Jesse took an ass with bread, and a bottle of wine, and a kid, and sent them by David his son unto Saul.
And Jesse took an ass [laden] with bread, and a bottle of wine, and a kid, and sent [them] by David his son unto Saul:

16:20 И взял Иессей осла с хлебом и мех с вином и одного козленка, и послал с Давидом, сыном своим, к Саулу.
16:20
καὶ και and; even
ἔλαβεν λαμβανω take; get
Ιεσσαι ιεσσαι Iessai; Iesse
γομορ γομορ.1 bread; loaves
καὶ και and; even
ἀσκὸν ασκος wineskin; skin
οἴνου οινος wine
καὶ και and; even
ἔριφον εριφος kid
αἰγῶν αιξ one; unit
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
ἐν εν in
χειρὶ χειρ hand
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
υἱοῦ υιος son
αὐτοῦ αυτος he; him
πρὸς προς to; toward
Σαουλ σαουλ Saoul; Saul
16:20
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
יִשַׁ֜י yišˈay יִשַׁי Jesse
חֲמֹ֥ור ḥᵃmˌôr חֲמֹור he-ass
לֶ֨חֶם֙ lˈeḥem לֶחֶם bread
וְ wᵊ וְ and
נֹ֣אד nˈōḏ נֹאד skin-bottle
יַ֔יִן yˈayin יַיִן wine
וּ û וְ and
גְדִ֥י ḡᵊḏˌî גְּדִי goat
עִזִּ֖ים ʕizzˌîm עֵז goat
אֶחָ֑ד ʔeḥˈāḏ אֶחָד one
וַ wa וְ and
יִּשְׁלַ֛ח yyišlˈaḥ שׁלח send
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
דָּוִ֥ד dāwˌiḏ דָּוִד David
בְּנֹ֖ו bᵊnˌô בֵּן son
אֶל־ ʔel- אֶל to
שָׁאֽוּל׃ šāʔˈûl שָׁאוּל Saul
16:20. tulitque Isai asinum plenum panibus et lagoenam vini et hedum de capris unum et misit per manum David filii sui Saul
And Isai took an ass laden with bread, and a bottle of wine, and a kid of the flock, and sent them by the hand of David, his son, to Saul.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Xлеб и вино должны были выразить почтительное приветствие Саулу со стороны дома Иессея.
Adam Clarke: Commentary on the Bible - 1831
16:20: Took an ass laden with bread - He must send a present to Saul to introduce his son, and this was probably the best he had. Dr. Warburton pleads still farther on the propriety of his rectification of the chronology in this place. David had at this time vanquished the Philistine, was become a favourite with the people, had excited Saul's jealousy, and retired to shun its effects. In the interim Saul was seized with the disorder in question, and is recommended by his servants to try the effects of music. They were acquainted with David's skill on the harp, and likewise with Saul's bad disposition towards him; the point was delicate, it required to be managed with address, and therefore they recommend David in this artful manner: "As you must have one constantly in attendance, both in court and on your military expeditions; to be always at hand on occasion, the son of Jesse will become both stations well; he will strengthen your camp and adorn your court, for he is a tried soldier and of a graceful presence. You have nothing to fear from his ambition, for you saw with what prudence he went into voluntary banishment when his popularity had incurred your displeasure." Accordingly Saul is prevailed on, David is sent for, and succeeds with his music; this dissipates all former umbrage, and, as one who is ever to be in attendance, he is made Saul's armor-bearer. This sunshine still continued till his great successes awakened Saul's jealousy afresh, and then the lifted javelin was to strike off all obligations. Thus we see what light is thrown upon the whole history by the supposition of an anticipation in the latter part of this chapter; an anticipation the most natural, proper, and necessary, for the purpose of the historian. Thus reasons Bishop Warburton, and with very considerable plausibility, though the intelligent reader may still have his doubts.
1 Kings (1 Samuel) 16:23
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:20: an ass laden: Chamor lechem, literally, "an ass of bread," rendered by the LXX γομορ αρτων, a gomor of bread; meaning, probably, not an animal, but a vessel containing a certain measure of bread. Sa1 10:27, Sa1 17:18, Sa1 25:18; Gen 43:11; Sa2 16:1, Sa2 16:2; Pro 18:16
John Gill
And Jesse took an ass laden with bread,.... Laden with a load of bread, as the Targum; with as much as it could carry, or was used to carry; the Septuagint version is, an omer of bread, which was as much as a man could eat in one day; and, according to Kimchi and Ben Melech, it may be interpreted an heap of bread, agreeably to the use of the word in Judg 15:16, and a bottle of wine; or a skin of wine, a leather bag or sack, which held more than our bottles; the Targum is, a flagon of wine:
and a kid; of the goats, as the same Targum:
and sent them by David his son unto Saul; some think that Jesse suspected that Saul had known the secret of David's being anointed, and was fearful that he had a design upon his life, and therefore sent this present by his son to pacify him, and ingratiate him unto him; but rather he sent it as a token of respect and subjection to his sovereign, and according to the custom of those times, when men used to carry presents when they waited upon princes, and indeed in their common visits; and do in the eastern countries to this day; See Gill on 1Kings 9:7.
John Wesley
Sent him - This present, though in our times it would seem contemptible, yet was very agreeable to the usage of those times, and to the condition of Jesse, which was but mean in the world. And it seems to have been the custom of those times, (as it is yet in the eastern countries) when they made their appearance before princes, or great persons, to bring a present.
Robert Jamieson, A. R. Fausset and David Brown
Jesse took an ass laden with bread, and a bottle of wine, and a kid, and sent them . . . unto Saul--as a token of homage and respect.
16:2116:21: Եւ եմո՛ւտ Դաւիթ առ Սաւուղ, եւ կա՛յր ՚ի սպասու առաջի նորա. եւ սիրեա՛ց զնա յոյժ, եւ եղեւ նորա կապարճակի՛ր։
21 Դաւիթն եկաւ Սաւուղի մօտ ու կանգնեց նրա առջեւ: Սաւուղը նրան շատ սիրեց, եւ նա նրա կապարճակիրը դարձաւ:
21 Դաւիթ Սաւուղին եկաւ ու անոր առջեւ կեցաւ։ Սաւուղ զանիկա շատ սիրեց ու Դաւիթ անոր կապարճակիրը եղաւ։
Եւ եմուտ Դաւիթ առ Սաւուղ, եւ կայր ի սպասու առաջի նորա. եւ սիրեաց զնա յոյժ, եւ եղեւ նորա կապարճակիր:

16:21: Եւ եմո՛ւտ Դաւիթ առ Սաւուղ, եւ կա՛յր ՚ի սպասու առաջի նորա. եւ սիրեա՛ց զնա յոյժ, եւ եղեւ նորա կապարճակի՛ր։
21 Դաւիթն եկաւ Սաւուղի մօտ ու կանգնեց նրա առջեւ: Սաւուղը նրան շատ սիրեց, եւ նա նրա կապարճակիրը դարձաւ:
21 Դաւիթ Սաւուղին եկաւ ու անոր առջեւ կեցաւ։ Սաւուղ զանիկա շատ սիրեց ու Դաւիթ անոր կապարճակիրը եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2116:21 И пришел Давид к Саулу и служил пред ним, и очень понравился ему и сделался его оруженосцем.
16:21 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward Σαουλ σαουλ Saoul; Saul καὶ και and; even παρειστήκει παριστημι stand by; present ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him καὶ και and; even ἠγάπησεν αγαπαω love αὐτὸν αυτος he; him σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἐγενήθη γινομαι happen; become αὐτῷ αυτος he; him αἴρων αιρω lift; remove τὰ ο the σκεύη σκευος vessel; jar αὐτοῦ αυτος he; him
16:21 וַ wa וְ and יָּבֹ֤א yyāvˈō בוא come דָוִד֙ ḏāwˌiḏ דָּוִד David אֶל־ ʔel- אֶל to שָׁא֔וּל šāʔˈûl שָׁאוּל Saul וַֽ wˈa וְ and יַּעֲמֹ֖ד yyaʕᵃmˌōḏ עמד stand לְ lᵊ לְ to פָנָ֑יו fānˈāʸw פָּנֶה face וַ wa וְ and יֶּאֱהָבֵ֣הֽוּ yyeʔᵉhāvˈēhˈû אהב love מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be לֹ֖ו lˌô לְ to נֹשֵׂ֥א nōśˌē נשׂא lift כֵלִֽים׃ ḵēlˈîm כְּלִי tool
16:21. et venit David ad Saul et stetit coram eo at ille dilexit eum nimis et factus est eius armigerAnd David came to Saul, and stood before him: and he loved him exceedingly, and made him his armourbearer.
21. And David came to Saul, and stood before him: and he loved him greatly; and he became his armourbearer.
And David came to Saul, and stood before him: and he loved him greatly; and he became his armourbearer:

16:21 И пришел Давид к Саулу и служил пред ним, и очень понравился ему и сделался его оруженосцем.
16:21
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Δαυιδ δαβιδ Dabid; Thavith
πρὸς προς to; toward
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
παρειστήκει παριστημι stand by; present
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
καὶ και and; even
ἠγάπησεν αγαπαω love
αὐτὸν αυτος he; him
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἐγενήθη γινομαι happen; become
αὐτῷ αυτος he; him
αἴρων αιρω lift; remove
τὰ ο the
σκεύη σκευος vessel; jar
αὐτοῦ αυτος he; him
16:21
וַ wa וְ and
יָּבֹ֤א yyāvˈō בוא come
דָוִד֙ ḏāwˌiḏ דָּוִד David
אֶל־ ʔel- אֶל to
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
וַֽ wˈa וְ and
יַּעֲמֹ֖ד yyaʕᵃmˌōḏ עמד stand
לְ lᵊ לְ to
פָנָ֑יו fānˈāʸw פָּנֶה face
וַ wa וְ and
יֶּאֱהָבֵ֣הֽוּ yyeʔᵉhāvˈēhˈû אהב love
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
לֹ֖ו lˌô לְ to
נֹשֵׂ֥א nōśˌē נשׂא lift
כֵלִֽים׃ ḵēlˈîm כְּלִי tool
16:21. et venit David ad Saul et stetit coram eo at ille dilexit eum nimis et factus est eius armiger
And David came to Saul, and stood before him: and he loved him exceedingly, and made him his armourbearer.
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Albert Barnes: Notes on the Bible - 1834
16:21: The difficulty of reconciling this verse with Sa1 17:55-58, is met thus: The words here are the ultimate sequence of David's first visit to Saul, and of his skill in music, and are therefore placed here; but they did not really come to pass until after David's victory over Goliath (see Sa1 18:2). It is quite conceivable that if David had only played once or twice to Saul, and then returned to his father's house for some months, Saul might not recognize him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:21: stood before him: Gen 41:46; Deu 1:38, Deu 10:8; Kg1 10:8; Pro 22:29
loved him: Psa 62:9, Psa 118:9, Psa 146:3
John Gill
And David came to Saul, and stood before him,.... As a servant, and ministered to him in the way, and for the purpose for which he was sent:
and he loved him greatly; being a comely person, and a well behaved youth, and especially as he was serviceable to him with his music, in driving away melancholy from him:
and he became his armourbearer; that is, he appointed him to this office, though we never read that he exercised it; nor did he go with Saul in this capacity to the battle related in the following chapter: it may be literally rendered: "and he was to him a bearer of vessels", or "instruments" (q); and Abarbinel thinks this is to be understood not of instruments of war, but of instruments of music to play with; which he brought in and bare before him when he went in to the king.
(q) "et fuit ei ferens vasa", Montanus; "ferens instrumenta", Piscator.
John Wesley
Stood before him - That is, waited upon him. And he loved him greatly - So there was something good in Saul still: he had not lost all, tho' he had lost the kingdom. Armour - bearer - He had that place conferred upon him, though we do not read that he ever exercised it; for it seems he was gone back to his father upon some occasion not related; and had abode with him some considerable time before the war described, 1Sa. 17:1-53, happened.
Robert Jamieson, A. R. Fausset and David Brown
David came to Saul--Providence thus prepared David for his destiny, by placing him in a way to become acquainted with the manners of the court, the business of government, and the general state of the kingdom.
became his armour-bearer--This choice, as being an expression of the king's partiality, shows how honorable the office was held to be.
16:2216:22: Եւ առաքեաց Սաւուղ առ Յեսսէ եւ ասէ. Կացցէ՛ Դաւիթ առաջի իմ, զի եգիտ շնո՛րհս առաջի աչաց իմոց[2997]։ [2997] ՚Ի լուս՛՛. Կեցցէ Դաւիթ առաջի իմ։
22 Սաւուղը Յեսսէին լուր ուղարկեց՝ ասելով. «Դաւիթը թող ինձ մօտ մնայ, քանզի իմ առաջ նա շնորհ գտաւ»:
22 Սաւուղ Յեսսէին մարդ ղրկեց՝ ըսելով. «Դաւիթ թող իմ քովս կենայ, քանզի անիկա իմ առջեւս շնորհք գտաւ»։
Եւ առաքեաց Սաւուղ առ Յեսսէ եւ ասէ. Կացցէ Դաւիթ առաջի իմ, զի եգիտ շնորհս առաջի աչաց իմոց:

16:22: Եւ առաքեաց Սաւուղ առ Յեսսէ եւ ասէ. Կացցէ՛ Դաւիթ առաջի իմ, զի եգիտ շնո՛րհս առաջի աչաց իմոց[2997]։
[2997] ՚Ի լուս՛՛. Կեցցէ Դաւիթ առաջի իմ։
22 Սաւուղը Յեսսէին լուր ուղարկեց՝ ասելով. «Դաւիթը թող ինձ մօտ մնայ, քանզի իմ առաջ նա շնորհ գտաւ»:
22 Սաւուղ Յեսսէին մարդ ղրկեց՝ ըսելով. «Դաւիթ թող իմ քովս կենայ, քանզի անիկա իմ առջեւս շնորհք գտաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2216:22 И послал Саул сказать Иессею: пусть Давид служит при мне, ибо он снискал благоволение в глазах моих.
16:22 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Σαουλ σαουλ Saoul; Saul πρὸς προς to; toward Ιεσσαι ιεσσαι Iessai; Iesse λέγων λεγω tell; declare παριστάσθω παριστημι stand by; present δὴ δη in fact Δαυιδ δαβιδ Dabid; Thavith ἐνώπιον ενωπιος in the face; facing ἐμοῦ εμου my ὅτι οτι since; that εὗρεν ευρισκω find χάριν χαρις grace; regards ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight μου μου of me; mine
16:22 וַ wa וְ and יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send שָׁא֔וּל šāʔˈûl שָׁאוּל Saul אֶל־ ʔel- אֶל to יִשַׁ֖י yišˌay יִשַׁי Jesse לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say יַעֲמָד־ yaʕᵃmoḏ- עמד stand נָ֤א nˈā נָא yeah דָוִד֙ ḏāwˌiḏ דָּוִד David לְ lᵊ לְ to פָנַ֔י fānˈay פָּנֶה face כִּֽי־ kˈî- כִּי that מָ֥צָא mˌāṣā מצא find חֵ֖ן ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינָֽי׃ ʕênˈāy עַיִן eye
16:22. misitque Saul ad Isai dicens stet David in conspectu meo invenit enim gratiam in oculis meisAnd Saul sent to Isai, saying: Let David stand before me: for he hath found favour in my sight.
22. And Saul sent to Jesse, saying, Let David, I pray thee, stand before me; for he hath found favour in my sight.
And Saul sent to Jesse, saying, Let David, I pray thee, stand before me; for he hath found favour in my sight:

16:22 И послал Саул сказать Иессею: пусть Давид служит при мне, ибо он снискал благоволение в глазах моих.
16:22
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Σαουλ σαουλ Saoul; Saul
πρὸς προς to; toward
Ιεσσαι ιεσσαι Iessai; Iesse
λέγων λεγω tell; declare
παριστάσθω παριστημι stand by; present
δὴ δη in fact
Δαυιδ δαβιδ Dabid; Thavith
ἐνώπιον ενωπιος in the face; facing
ἐμοῦ εμου my
ὅτι οτι since; that
εὗρεν ευρισκω find
χάριν χαρις grace; regards
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
μου μου of me; mine
16:22
וַ wa וְ and
יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
אֶל־ ʔel- אֶל to
יִשַׁ֖י yišˌay יִשַׁי Jesse
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
יַעֲמָד־ yaʕᵃmoḏ- עמד stand
נָ֤א nˈā נָא yeah
דָוִד֙ ḏāwˌiḏ דָּוִד David
לְ lᵊ לְ to
פָנַ֔י fānˈay פָּנֶה face
כִּֽי־ kˈî- כִּי that
מָ֥צָא mˌāṣā מצא find
חֵ֖ן ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינָֽי׃ ʕênˈāy עַיִן eye
16:22. misitque Saul ad Isai dicens stet David in conspectu meo invenit enim gratiam in oculis meis
And Saul sent to Isai, saying: Let David stand before me: for he hath found favour in my sight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾
John Gill
And Saul sent to Jesse, saying, let David, I pray thee, stand before me,.... Continue in his service; which was great condescension in him, and great respect shown to Jesse, not to detain his son without his leave, and to ask it as a favour of him:
for he hath found favour in my sight: was very acceptable to him which must be very pleasing to Jesse to hear; especially if he was in any fear that Saul had an ill design upon him, when he first sent for him.
16:2316:23: Եւ լինէր յորժամ հասանէ՛ր այսն չար ՚ի վերայ Սաւուղայ, առնոյր Դաւիթ զքնարն եւ նուագէ՛ր ձեռամբ իւրով, եւ հանգուցանէ՛ր զՍաւուղ. եւ դիւրանա՛յր նմա, եւ մեկնէ՛ր ՚ի նմանէ այսն չար։
23 Եւ երբ չար ոգին իջնում էր Սաւուղի վրայ, Դաւիթը առնում էր քնարը եւ նուագում իր ձեռքով, հանգստացնում էր Սաւուղին: Սաւուղը հանգստանում էր, եւ չար ոգին նրանից հեռանում էր:
23 Երբ Աստուծմէ չար ոգին Սաւուղին վրայ գար, Դաւիթ քնարը կ’առնէր ու իր ձեռքով կը զարնէր եւ Սաւուղ կը հանգստանար ու կը զուարճանար եւ չար ոգին անոր վրայէն կ’երթար։
Եւ լինէր յորժամ հասանէր այսն չար ի վերայ Սաւուղայ, առնոյր Դաւիթ զքնարն եւ նուագէր ձեռամբ իւրով, եւ հանգուցանէր զՍաւուղ, եւ դիւրանայր նմա, եւ մեկնէր ի նմանէ այսն չար:

16:23: Եւ լինէր յորժամ հասանէ՛ր այսն չար ՚ի վերայ Սաւուղայ, առնոյր Դաւիթ զքնարն եւ նուագէ՛ր ձեռամբ իւրով, եւ հանգուցանէ՛ր զՍաւուղ. եւ դիւրանա՛յր նմա, եւ մեկնէ՛ր ՚ի նմանէ այսն չար։
23 Եւ երբ չար ոգին իջնում էր Սաւուղի վրայ, Դաւիթը առնում էր քնարը եւ նուագում իր ձեռքով, հանգստացնում էր Սաւուղին: Սաւուղը հանգստանում էր, եւ չար ոգին նրանից հեռանում էր:
23 Երբ Աստուծմէ չար ոգին Սաւուղին վրայ գար, Դաւիթ քնարը կ’առնէր ու իր ձեռքով կը զարնէր եւ Սաւուղ կը հանգստանար ու կը զուարճանար եւ չար ոգին անոր վրայէն կ’երթար։
zohrab-1805▾ eastern-1994▾ western am▾
16:2316:23 И когда дух от Бога бывал на Сауле, то Давид, взяв гусли, играл,~--- и отраднее и лучше становилось Саулу, и дух злой отступал от него.
16:23 καὶ και and; even ἐγενήθη γινομαι happen; become ἐν εν in τῷ ο the εἶναι ειμι be πνεῦμα πνευμα spirit; wind πονηρὸν πονηρος harmful; malignant ἐπὶ επι in; on Σαουλ σαουλ Saoul; Saul καὶ και and; even ἐλάμβανεν λαμβανω take; get Δαυιδ δαβιδ Dabid; Thavith τὴν ο the κινύραν κινυρα and; even ἔψαλλεν ψαλλω play ἐν εν in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἀνέψυχεν αναψυχω refresh Σαουλ σαουλ Saoul; Saul καὶ και and; even ἀγαθὸν αγαθος good αὐτῷ αυτος he; him καὶ και and; even ἀφίστατο αφιστημι distance; keep distance ἀπ᾿ απο from; away αὐτοῦ αυτος he; him τὸ ο the πνεῦμα πνευμα spirit; wind τὸ ο the πονηρόν πονηρος harmful; malignant
16:23 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be בִּֽ bˈi בְּ in הְיֹ֤ות hᵊyˈôṯ היה be רֽוּחַ־ rˈûₐḥ- רוּחַ wind אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to שָׁא֔וּל šāʔˈûl שָׁאוּל Saul וְ wᵊ וְ and לָקַ֥ח lāqˌaḥ לקח take דָּוִ֛ד dāwˈiḏ דָּוִד David אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כִּנֹּ֖ור kkinnˌôr כִּנֹּור cither וְ wᵊ וְ and נִגֵּ֣ן niggˈēn נגן play harp בְּ bᵊ בְּ in יָדֹ֑ו yāḏˈô יָד hand וְ wᵊ וְ and רָוַ֤ח rāwˈaḥ רוח be spacious לְ lᵊ לְ to שָׁאוּל֙ šāʔûl שָׁאוּל Saul וְ wᵊ וְ and טֹ֣וב ṭˈôv טֹוב good לֹ֔ו lˈô לְ to וְ wᵊ וְ and סָ֥רָה sˌārā סור turn aside מֵ mē מִן from עָלָ֖יו ʕālˌāʸw עַל upon ר֥וּחַ rˌûₐḥ רוּחַ wind הָ hā הַ the רָעָֽה׃ פ rāʕˈā . f רַע evil
16:23. igitur quandocumque spiritus Dei arripiebat Saul tollebat David citharam et percutiebat manu sua et refocilabatur Saul et levius habebat recedebat enim ab eo spiritus malusSo whensoever the evil spirit from the Lord was upon Saul, David took his harp, and played with his hand, and Saul was refreshed, and was better, for the evil spirit departed from him.
23. And it came to pass, when the spirit from God was upon Saul, that David took the harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him.
And it came to pass, when the [evil] spirit from God was upon Saul, that David took an harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him:

16:23 И когда дух от Бога бывал на Сауле, то Давид, взяв гусли, играл,~--- и отраднее и лучше становилось Саулу, и дух злой отступал от него.
16:23
καὶ και and; even
ἐγενήθη γινομαι happen; become
ἐν εν in
τῷ ο the
εἶναι ειμι be
πνεῦμα πνευμα spirit; wind
πονηρὸν πονηρος harmful; malignant
ἐπὶ επι in; on
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
ἐλάμβανεν λαμβανω take; get
Δαυιδ δαβιδ Dabid; Thavith
τὴν ο the
κινύραν κινυρα and; even
ἔψαλλεν ψαλλω play
ἐν εν in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνέψυχεν αναψυχω refresh
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
ἀγαθὸν αγαθος good
αὐτῷ αυτος he; him
καὶ και and; even
ἀφίστατο αφιστημι distance; keep distance
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
τὸ ο the
πνεῦμα πνευμα spirit; wind
τὸ ο the
πονηρόν πονηρος harmful; malignant
16:23
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
בִּֽ bˈi בְּ in
הְיֹ֤ות hᵊyˈôṯ היה be
רֽוּחַ־ rˈûₐḥ- רוּחַ wind
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
וְ wᵊ וְ and
לָקַ֥ח lāqˌaḥ לקח take
דָּוִ֛ד dāwˈiḏ דָּוִד David
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כִּנֹּ֖ור kkinnˌôr כִּנֹּור cither
וְ wᵊ וְ and
נִגֵּ֣ן niggˈēn נגן play harp
בְּ bᵊ בְּ in
יָדֹ֑ו yāḏˈô יָד hand
וְ wᵊ וְ and
רָוַ֤ח rāwˈaḥ רוח be spacious
לְ lᵊ לְ to
שָׁאוּל֙ šāʔûl שָׁאוּל Saul
וְ wᵊ וְ and
טֹ֣וב ṭˈôv טֹוב good
לֹ֔ו lˈô לְ to
וְ wᵊ וְ and
סָ֥רָה sˌārā סור turn aside
מֵ מִן from
עָלָ֖יו ʕālˌāʸw עַל upon
ר֥וּחַ rˌûₐḥ רוּחַ wind
הָ הַ the
רָעָֽה׃ פ rāʕˈā . f רַע evil
16:23. igitur quandocumque spiritus Dei arripiebat Saul tollebat David citharam et percutiebat manu sua et refocilabatur Saul et levius habebat recedebat enim ab eo spiritus malus
So whensoever the evil spirit from the Lord was upon Saul, David took his harp, and played with his hand, and Saul was refreshed, and was better, for the evil spirit departed from him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Дух (злой по попущению) от Бога (ср. ст. 14, 15: и 16). См. прим. к концу 13: и к 14: ст.
Adam Clarke: Commentary on the Bible - 1831
16:23: The evil spirit from God - The word evil is not in the common Hebrew text, but it is in the Vulgate, Septuagint, Targum, Syriac, and Arabic, and in eight of Kennicott's and De Rossi's MSS., which present the text thus: רוח אלהים רעה ruach Elohim raah, spiritus Domini malus, the evil spirit of God. The Septuagint leave out Θεου, of God, and have πνευμα πονηρον, the evil spirit. The Targum says, The evil spirit from before the Lord; and the Arabic has it. The evil spirit by the permission of God; this is at least the sense.
And the evil spirit departed from him - The Targum says, And the evil spirit descended up from off him. This considers the malady of Saul to be more than a natural disease.
There are several difficulties in this chapter; those of the chronology are pretty well cleared, in the opinion of some, by the observations of Bishop Warburton; but there is still something more to be done to make this point entirely satisfactory. Saul's evil spirit, and the influence of music upon it, are not easily accounted for. I have considered his malady to be of a mixed kind, natural and diabolical; there is too much of apparent nature in it to permit us to believe it was all spiritual, and there is too much of apparent supernatural influence to suffer us to believe that it was all natural.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:23: the evil spirit: Sa1 16:14, Sa1 16:16
Saul: Sa1 18:10, Sa1 18:11; Mat 12:43-45; Luk 11:24-26
Next: 1 Kings (1 Samuel) Chapter 17
Geneva 1599
And it came to pass, when the [evil] spirit from God was upon Saul, that David took an harp, and played with his hand: so Saul was (g) refreshed, and was well, and the evil spirit departed from him.
(g) God would have Saul receive this benefit from David's hand, that his condemnation might be even more evident, for his cruel hate toward him.
John Gill
And it came to pass, when the evil spirit from God was upon Saul,.... See 1Kings 16:14 though the word evil is not in the text here; wherefore Abarbinel thinks that this here was the Spirit of God, which stirred up in him thoughts of divine things, put him in mind of what God had said, that he had rejected him from being king, and had rent the kingdom from him; and this filled him with grief and trouble, and he became melancholy:
that David took an harp, and played with his hands; upon it; and, as Josephus (r) says, at the same time sung hymns and psalms; made use both of vocal and instrumental music:
so Saul was refreshed, and was well; became cheerful, his grief was removed, his black and gloomy apprehensions of things were dispersed, and he was cured of his melancholy disorder for the present:
and the evil spirit departed from him: at least for a while; he had his fits and intervals; of the effects of music in a natural way; see Gill on 1Kings 16:16, though no doubt the music of David was more than natural, being attended with the power and blessing of God, in order to raise his fame and credit at court.
(r) Ut supra. (Antiqu. l. 6. c. 8. sect. 2.)
John Wesley
Departed - Namely, for a season. And the reason of this success, may be, partly natural, and partly, supernatural, respecting David; whom God designed by this means to bring into favour with the king, and so to smooth the way for his advancement.
Robert Jamieson, A. R. Fausset and David Brown
David took an harp, and played with his hand: so Saul was refreshed, and was well--The ancients believed that music had a mysterious influence in healing mental disorders.