Թագաւորութիւններ Ա / 1 Samuel - 21 |

Text:
< PreviousԹագաւորութիւններ Ա - 21 1 Samuel - 21Next >


jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David has now quite taken leave both of Saul's court and of his camp, has bidden farewell to his alter idem--his other self, the beloved Jonathan; and henceforward to the end of this book he is looked upon and treated as an outlaw and proclaimed a traitor. We still find him shifting from place to place for his own safety, and Saul pursuing him. His troubles are very particularly related in this and the following chapters, not only to be a key to the Psalms, but that he might be, as other prophets, an example to the saints in all ages, "of suffering affliction, and of patience," and especially that he might be a type of Christ, who, being anointed to the kingdom, humbled himself, and was therefore highly exalted. But the example of the suffering Jesus was a copy without a blot, that of David was not so; witness the records of this chapter, where we find David in his flight, I. Imposing upon Abimelech the priest, to get from him both victuals and arms, ver. 1-9. II. Imposing upon Achish, king of Gath, by feigning himself mad, ver. 10-15. Justly are troubles called temptations, for many are by them drawn into sin.
Adam Clarke: Commentary on the Bible - 1831
David comes to Ahimelech at Nob, receives provisions from him, and the sword of Goliath; and is noticed by Doeg, one of the servants of Saul, Sa1 21:1-9. He leaves Nob, and goes to Achish, king of Gath, Sa1 21:10. But on being recognised as the vanquisher of Goliath by the servants of Achish, he feigns himself deranged, and Achish sends him away, Sa1 21:11-15.
1 Kings (1 Samuel) 21:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa1 21:1, David at Nob obtains of Ahimelech hallowed bread; Sa1 21:7, Doeg is present; Sa1 21:8, David takes Goliath's sword; Sa1 21:10, David at Gath feigns himself mad.
Carl Friedrich Keil and Franz Delitzsch

David's Flight to Nob, and Thence to Gath - 1Kings 21:1-15
After the information which David had received from Jonathan, nothing remained for him in order to save his life but immediate flight. He could not return to the prophets at Ramah, where he had been miraculously preserved from the first outbreak of Saul's wrath, because they could not ensure him permanent protection against the death with which he was threatened. He therefore fled first of all to Nob, to Ahimelech the high priest, to inquire the will of God through him concerning his future course (1Kings 22:10, 1Kings 22:15), and induced him to give him bread and the sword of Goliath, also, under the pretext of having to perform a secret commission from the king with the greatest speed; for which Saul afterwards took fearful vengeance upon the priests at Nob when he was made acquainted with the affair through the treachery of Doeg (1Kings 21:1-9). David then fled to Gath to the Philistian king Achish; but here he was quickly recognised as the conqueror of Goliath, and obliged to feign insanity in order to save his life, and then to flee still farther (1Kings 21:10-15). The state of his mind at this time he poured out before God in the words of Ps 56:1-13; Ps 52:1-9, and 34.
Geneva 1599
Then came David to (a) Nob to Ahimelech the priest: and Ahimelech was afraid at the meeting of David, and said unto him, Why [art] thou alone, and no man with thee?
(a) Where the ark then was to ask counsel of the Lord.
John Gill
INTRODUCTION TO FIRST SAMUEL 21
This chapter relates that David went to Nob, and pretending he was on secret business for the king, got shewbread, and the sword of Goliath, from Ahimelech the priest, 1Kings 21:1; and that passing from thence to Gath, where he was known, through fear feigned himself mad, and so escaped from thence, 1Kings 21:10.
John Wesley
Nob - A city of priests, where the tabernacle now was. Hither David resorted, for a supply of his necessities, which he supposed he might receive here, without danger of being betrayed into Saul's hands: and principally, that in this great distress, he might receive comfort and counsel from the Lord. Ahimelech - The chief priest, brother to that Ahiah, 1Kings 14:3, and he being now dead, his successor in the priesthood, for they were both sons of Ahitub. Was afraid - Suspecting some extraordinary cause of his coming in such a manner. Alone - For though David had some servants as is manifest from 1Kings 21:4-5, whom Jonathan probably had sent to a place appointed, yet they were left at another place: as David himself affirmeth, 1Kings 21:2. And David was now alone, as also he was when he fled to Achish. He who had been suddenly advanced to the highest honour, is as soon reduced to the desolate conditions of an exile. Such changes are there in this world, and so uncertain are its smiles.
Robert Jamieson, A. R. Fausset and David Brown
DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Kings 21:1-7)
Then came David to Nob to Ahimelech--Nob, a city of the priests (1Kings 22:19), was in the neighborhood of Jerusalem, on the Mount of Olives--a little north of the top, and on the northeast of the city. It is computed to have been about five miles distant from Gibeah. Ahimelech, the same as Ahiah, or perhaps his brother, both being sons of Ahitub (compare 1Kings 14:3, with 1Kings 22:4-11, 1Kings 22:20). His object in fleeing to this place was partly for the supply of his necessities, and partly for comfort and counsel, in the prospect of leaving the kingdom.
Ahimelech was afraid at the meeting of David--suspecting some extraordinary occurrence by his appearing so suddenly, and in such a style, for his attendants were left at a little distance.
21:121:1: Եւ ե՛կն Դաւիթ ՚ի Նոմբա՝ առ Աքիմելէք քահանայ. եւ զարհուրեցա՛ւ Աքիմելէք ՚ի պատահել նորա. եւ ասէ ցնա. Զի՞ է զի դու միա՛յն ես՝ եւ ո՛չ ոք է ընդ քեզ[3054]։ [3054] Ոմանք. Աքիմելէք ՚ի պատահման նորա։
1 Դաւիթը եկաւ Նոմբա, Աքիմելէք քահանայի մօտ: Աքիմելէքը նրան տեսնելով՝ զարհուրեց ու ասաց. «Ինչո՞ւ ես մենակ, ինչո՞ւ ոչ ոք չկայ քեզ հետ»:
21 Դաւիթ Նոբ գնաց Աքիմելէք քահանային։ Աքիմելէք զարհուրելով Դաւիթը դիմաւորեց ու անոր ըսաւ. «Ինչո՞ւ համար մինակ ես ու քեզի հետ մարդ չկայ»։
Եւ եկն Դաւիթ ի Նոմբա` առ Աքիմելէք քահանայ. եւ զարհուրեցաւ Աքիմելէք ի պատահել նորա, եւ ասէ ցնա. Զի՞ է զի դու միայն ես` եւ ոչ ոք է ընդ քեզ:

21:1: Եւ ե՛կն Դաւիթ ՚ի Նոմբա՝ առ Աքիմելէք քահանայ. եւ զարհուրեցա՛ւ Աքիմելէք ՚ի պատահել նորա. եւ ասէ ցնա. Զի՞ է զի դու միա՛յն ես՝ եւ ո՛չ ոք է ընդ քեզ[3054]։
[3054] Ոմանք. Աքիմելէք ՚ի պատահման նորա։
1 Դաւիթը եկաւ Նոմբա, Աքիմելէք քահանայի մօտ: Աքիմելէքը նրան տեսնելով՝ զարհուրեց ու ասաց. «Ինչո՞ւ ես մենակ, ինչո՞ւ ոչ ոք չկայ քեզ հետ»:
21 Դաւիթ Նոբ գնաց Աքիմելէք քահանային։ Աքիմելէք զարհուրելով Դաւիթը դիմաւորեց ու անոր ըսաւ. «Ինչո՞ւ համար մինակ ես ու քեզի հետ մարդ չկայ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:121:1 И пришел Давид в Номву к Ахимелеху священнику, и смутился Ахимелех при встрече с Давидом и сказал ему: почему ты один, и никого нет с тобою?
21:1 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἀπῆλθεν απερχομαι go off; go away καὶ και and; even Ιωναθαν ιωναθαν enter; go in εἰς εις into; for τὴν ο the πόλιν πολις city
21:1 וַ wa וְ and יָּבֹ֤א yyāvˈō בוא come דָוִד֙ ḏāwˌiḏ דָּוִד David נֹ֔בֶה nˈōveh נֹב Nob אֶל־ ʔel- אֶל to אֲחִימֶ֖לֶךְ ʔᵃḥîmˌeleḵ אֲחִימֶלֶךְ Ahimelech הַ ha הַ the כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest וַ wa וְ and יֶּחֱרַ֨ד yyeḥᵉrˌaḏ חרד tremble אֲחִימֶ֜לֶךְ ʔᵃḥîmˈeleḵ אֲחִימֶלֶךְ Ahimelech לִ li לְ to קְרַ֣את qᵊrˈaṯ קרא encounter דָּוִ֗ד dāwˈiḏ דָּוִד David וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לֹו֙ lˌô לְ to מַדּ֤וּעַ maddˈûₐʕ מַדּוּעַ why אַתָּה֙ ʔattˌā אַתָּה you לְ lᵊ לְ to בַדֶּ֔ךָ vaddˈeḵā בַּד linen, part, stave וְ wᵊ וְ and אִ֖ישׁ ʔˌîš אִישׁ man אֵ֥ין ʔˌên אַיִן [NEG] אִתָּֽךְ׃ ʔittˈāḵ אֵת together with
21:1. venit autem David in Nobe ad Ahimelech sacerdotem et obstipuit Ahimelech eo quod venisset David et dixit ei quare tu solus et nullus est tecumAnd David came to Nobe, to Achimelech, the priest and Achimelech was astonished at David's coming. And he said to him: Why art thou alone, and no man with thee?And David came to Nobe, to Achimelech, the priest and Achimelech was astonished at David's coming. And he said to him: Why art thou alone, and no man with thee?
1. Then came David to Nob to Ahimelech the priest: and Ahimelech came to meet David trembling, and said unto him, Why art thou alone, and no man with thee?
21:1. Then came David to Nob to Ahimelech the priest: and Ahimelech was afraid at the meeting of David, and said unto him, Why [art] thou alone, and no man with thee?
21:1. Then David went into Nob, to the priest Ahimelech. And Ahimelech was astonished that David had arrived. And he said to him, “Why are you alone, and no one is with you?”
Then came David to Nob to Ahimelech the priest: and Ahimelech was afraid at the meeting of David, and said unto him, Why [art] thou alone, and no man with thee:

21:1 И пришел Давид в Номву к Ахимелеху священнику, и смутился Ахимелех при встрече с Давидом и сказал ему: почему ты один, и никого нет с тобою?
21:1
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
καὶ και and; even
Ιωναθαν ιωναθαν enter; go in
εἰς εις into; for
τὴν ο the
πόλιν πολις city
21:1
וַ wa וְ and
יָּבֹ֤א yyāvˈō בוא come
דָוִד֙ ḏāwˌiḏ דָּוִד David
נֹ֔בֶה nˈōveh נֹב Nob
אֶל־ ʔel- אֶל to
אֲחִימֶ֖לֶךְ ʔᵃḥîmˌeleḵ אֲחִימֶלֶךְ Ahimelech
הַ ha הַ the
כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest
וַ wa וְ and
יֶּחֱרַ֨ד yyeḥᵉrˌaḏ חרד tremble
אֲחִימֶ֜לֶךְ ʔᵃḥîmˈeleḵ אֲחִימֶלֶךְ Ahimelech
לִ li לְ to
קְרַ֣את qᵊrˈaṯ קרא encounter
דָּוִ֗ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לֹו֙ lˌô לְ to
מַדּ֤וּעַ maddˈûₐʕ מַדּוּעַ why
אַתָּה֙ ʔattˌā אַתָּה you
לְ lᵊ לְ to
בַדֶּ֔ךָ vaddˈeḵā בַּד linen, part, stave
וְ wᵊ וְ and
אִ֖ישׁ ʔˌîš אִישׁ man
אֵ֥ין ʔˌên אַיִן [NEG]
אִתָּֽךְ׃ ʔittˈāḵ אֵת together with
21:1. venit autem David in Nobe ad Ahimelech sacerdotem et obstipuit Ahimelech eo quod venisset David et dixit ei quare tu solus et nullus est tecum
And David came to Nobe, to Achimelech, the priest and Achimelech was astonished at David's coming. And he said to him: Why art thou alone, and no man with thee?And David came to Nobe, to Achimelech, the priest and Achimelech was astonished at David's coming. And he said to him: Why art thou alone, and no man with thee?
1. Then came David to Nob to Ahimelech the priest: and Ahimelech came to meet David trembling, and said unto him, Why art thou alone, and no man with thee?
21:1. Then came David to Nob to Ahimelech the priest: and Ahimelech was afraid at the meeting of David, and said unto him, Why [art] thou alone, and no man with thee?
21:1. Then David went into Nob, to the priest Ahimelech. And Ahimelech was astonished that David had arrived. And he said to him, “Why are you alone, and no one is with you?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Номва - к северо-востоку от Иерусалима. Можно полагать, что здесь находилась в настоящее время скиния Господня.

К Ахимелеху первосвященнику: в Мк. II:26: при упоминании об этом событии назван Авиафар. Предполагают, что евангелист назвал вместо отца сына, который, за старостью отца, исправлял-де первосвященнические обязанности. Но, имея в виду 2: Цар. VIII:17: и 1: Пар. XVIII:16, нужно отдать предпочтение другому предположению, что как отец, так и сын носили двойное имя: Ахимелех-Авиафар.

И смутился Ахимелех: отношения между Саулом и Давидом не могли быть, конечно, неизвестны первосвященнику. Приход царского зятя без надлежащей свиты заставил предположить первосвященника, что Давид преследуем и потому небезопасен для тех, кто бы вздумал укрыть его от царя.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David Obtains the Show-Bread; David Gets the Sword of Goliath. B. C. 1057.

1 Then came David to Nob to Ahimelech the priest: and Ahimelech was afraid at the meeting of David, and said unto him, Why art thou alone, and no man with thee? 2 And David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appointed my servants to such and such a place. 3 Now therefore what is under thine hand? give me five loaves of bread in mine hand, or what there is present. 4 And the priest answered David, and said, There is no common bread under mine hand, but there is hallowed bread; if the young men have kept themselves at least from women. 5 And David answered the priest, and said unto him, Of a truth women have been kept from us about these three days, since I came out, and the vessels of the young men are holy, and the bread is in a manner common, yea, though it were sanctified this day in the vessel. 6 So the priest gave him hallowed bread: for there was no bread there but the showbread, that was taken from before the LORD, to put hot bread in the day when it was taken away. 7 Now a certain man of the servants of Saul was there that day, detained before the LORD; and his name was Doeg, an Edomite, the chiefest of the herdmen that belonged to Saul. 8 And David said unto Ahimelech, And is there not here under thine hand spear or sword? for I have neither brought my sword nor my weapons with me, because the king's business required haste. 9 And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it: for there is no other save that here. And David said, There is none like that; give it me.
Here, I. David, in distress, flies in the tabernacle of God, now pitched at Nob, supposed to be a city in the tribe of Benjamin. Since Shiloh was forsaken, the tabernacle was often removed, though the ark still remained at Kirjath-jearim. Hither David came in his flight from Saul's fury (v. 1), and applied to Ahimelech the priest. Samuel the prophet could not protect him, Jonathan the prince could not. He therefore has recourse next to Ahimelech the priest. He foresees he must now be an exile, and therefore comes to the tabernacle, 1. To take an affecting leave of it, for he knows not when he shall see it again, and nothing will be more afflictive to him in his banishment than his distance from the house of God, and his restraint from public ordinances, as appears by many of his psalms. He had given an affectionate farewell to his friend Jonathan, and cannot go till he has given the like to the tabernacle. 2. To enquire of the Lord there, and to beg direction from him in the way both of duty and safety, his case being difficult and dangerous. That this was his business appears ch. xxii. 10, where it is said that Ahimelech enquired of the Lord for him, as he had done formerly, v. 15. It is a great comfort to us in a day of trouble that we have a God to go to, to whom we may open our case, and from whom we may ask and expect direction.
II. Ahimelech the priest is surprised to see him in so poor an equipage; having heard that he had fallen into disgrace at court, he looked shy upon him, as most are apt to do upon their friends when the world frowns upon them. He was afraid of incurring Saul's displeasure by entertaining him, and took notice how mean a figure he now made to what he used to make: Why art thou alone? He had some with him (as appears Mark ii. 26), but they were only his own servants; he had none of the courtiers, no persons of quality with him, as he used to have at other times, when he came to enquire of the Lord. He says (Ps. xlii. 4) he was wont to go with a multitude to the house of God; and, having now but two or three with him, Ahimelech might well ask, Why art thou alone? He that was suddenly advanced from the solitude of a shepherd's life to the crowd and hurries of the camp is now as soon reduced to the desolate condition of an exile and is alone like a sparrow on the housetop, such charges are there in this world and so uncertain are its smiles! Those that are courted to-day may be deserted to-morrow.
III. David, under pretence of being sent by Saul upon public services, solicits Ahimelech to supply his present wants, v. 2, 3.
1. Here David did not behave like himself. He told Ahimelech a gross untruth, that Saul had ordered him business to despatch, that his attendants were dismissed to such a place, and that he was charged to observe secresy and therefore durst not communicate it, no, not to the priest himself. This was all false. What shall we say to this? The scripture does not conceal it, and we dare not justify it. It was ill done, and proved of bad consequence; for it occasioned the death of the priests of the Lord, as David reflected upon it afterwards with regret, ch. xxii. 22. It was needless for him thus to dissemble with the priest, for we may suppose that, if he had told him the truth, he would have sheltered and relieved him as readily as Samuel did, and would have known the better how to advise him and enquire of God for him. People should be free with their faithful ministers. David was a man of great faith and courage, and yet now both failed him, and he fell thus foully through fear and cowardice, and both owing to the weakness of his faith. Had he trusted God aright, he would not have used such a sorry sinful shift as this for his own preservation. It is written, not for our imitation, no, not in the greatest straits, but for our admonition. Let him that thinks he stands take heed lest he fall; and let us all pray daily, Lord, lead us not into temptation. Let us all take occasion from this to lament, (1.) The weakness and infirmity of good men; the best are not perfect on this side heaven. There may be true grace where yet there are many failings. (2.) The wickedness of bad times, which forces good men into such straits as prove temptations too strong for them. Oppression makes a wise man do foolishly.
2. Two things David begged of Ahimelech, bread and a sword.
(1.) He wanted bread: five loaves, v. 3. Travelling was then troublesome, when men generally carried their provisions with them in kind, having little money and no public houses, else David would not now have had to seek for bread. It seems David had known the seed of the righteous begging bread occasionally, but not constantly, Ps. xxxvii. 25. Now, [1.] The priest objected that he had none but hallowed bread, show-bread, which had stood a week on the golden table in the sanctuary, and was taken thence for the use of the priests and their families, v. 4. It seems the priest kept no good house, but wanted either a heart to be hospitable or provisions wherewithal to be so. Ahimelech thinks that the young men that attended David might not eat of this bread unless they had for some time abstained from women, even from their own wives; this was required at the giving of the law (Exod. xix. 15), but otherwise we never find this made the matter of any ceremonial purity on the one side or pollution on the other, and therefore the priest here seems to be over-nice, not to say superstitious. [2.] David pleads that he and those that were with him, in this case of necessity, might lawfully eat of the hallowed bread, for they were not only able to answer his terms of keeping from women for three days past, but the vessels (that is, the bodies) of the young men were holy, being possessed in sanctification and honour at all times (1 Thess. iv. 4, 5), and therefore God would take particular care of them, that they wanted not necessary supports, and would have his priest to do so. Being thus holy, holy things were not forbidden them. Poor and pious Israelites were in effect priests to God, and, rather than be starved, might feed on the bread which was appropriated to the priests. Believers are spiritual priests, and the offerings of the Lord shall be their inheritance; they eat the bread of their God. He pleads that the bread is in a manner common, now that what was primarily the religious use of it is over; especially (as our margin reads it) where there is other bread (hot, v. 6) sanctified that day in the vessel, and put in the room of it upon the table. This was David's plea, and the Son of David approves it, and shows from it that mercy is to be preferred to sacrifice, that ritual observance must give way to moral duties, and that may be done in a case of an urgent providential necessity which may not otherwise be done. He brings it to justify his disciples in plucking the ears of corn on the sabbath day, for which the Pharisees censured them, Matt. xii. 3, 4. [3.] Ahimelech hereupon supplies him: He gave him hallowed bread (v. 6), and some think it was about this that he enquired of the Lord, ch. xxii. 10. As a faithful servant he would not dispose of his master's provisions without his master's leave. This bread, we may suppose, was the more agreeable to David for its being hallowed, so precious were all sacred things to him. The show-bread was but twelve loaves in all, yet out of these he gave David five (v. 3), though they had no more in the house; but he trusted Providence.
(2.) He wanted a sword. Persons of quality, though officers of the army, did not then wear their swords so constantly as now they do, else surely David would not have been without one. It was a wonder that Jonathan did not furnish him with his, as he had before done, ch. xviii. 4. However, it happened that he had now no weapons with him, the reason of which he pretends to be because he came away in haste, v. 8. Those that are furnished with the sword of the Spirit and the shield of faith cannot be disarmed of them, nor need they, at any time, to be at a loss. But the priests, it seems, had no swords: the weapons of their warfare were not carnal. There was not a sword to be found about the tabernacle but the sword of Goliath, which was laid up behind the ephod, as a monument of the glorious victory David obtained over him. Probably David had an eye to that when he asked the priest to help him with a sword; for, that being mentioned, O! says he, there is none like that, give it to me, v. 9. He could not use Saul's armour, for he had not proved it; but this sword of Goliath he had made trial of and done execution with. By this it appears that he was now well grown in strength and stature, that he could wear and wield such a sword as that. God had taught his hands to war, so that he could do wonders, Ps. xviii. 34. Two things we may observe concerning this sword:-- [1.] That God had graciously given it to him, as a pledge of his singular favour; so that whenever he drew it, nay, whenever he looked upon it, it would be a great support to his faith, by bringing to mind that great instance of the particular care and countenance of the divine providence respecting him. [2.] That he had gratefully given it back to God, dedicating it to him and to his honour as a token of his thankfulness; and now in his distress it stood him greatly in stead. Note, What we devote to God's praise, and serve him with, is most likely to redound, one way or other, to our own comfort and benefit. What we gave we have.
Thus was David well furnished with arms and victuals; but it fell out very unhappily that there was one of Saul's servants then attending before the Lord, Doeg by name, that proved a base traitor both to David and Ahimelech. He was by birth an Edomite (v. 7), and though proselyted to the Jewish religion, to get the preferment he now had under Saul, yet he retained the ancient and hereditary enmity of Edom to Israel. He was master of the herds, which perhaps was then a place of as much honour as master of the horse is now. Some occasion or other he had at this time to wait on the priest, either to be purified from some pollution or to pay some vow; but, whatever his business was, it is said, he was detained before the Lord. He must attend and could not help it, but he was sick of the service, snuffed at it, and said, What a weariness is it! Mal. i. 13. He would rather have been any where else than before the Lord, and therefore, instead of minding the business he came about, was plotting to do David a mischief and to be revenged on Ahimelech for detaining him. God's sanctuary could never secure such wolves in sheep's clothing. See Gal. ii. 4.
Adam Clarke: Commentary on the Bible - 1831
21:1: Then came David to Nob - There were two places of this name, one on this side, the second on the other side of Jordan; but it is generally supposed that Nob, near Gibeah of Benjamin, is the place here intended; it was about twelve miles from Jerusalem.
Why art thou alone - Ahimelech probably knew nothing of the difference between Saul and David; and as he knew him to be the king's son-in-law, he wondered to see him come without any attendants.
1 Kings (1 Samuel) 21:2
Albert Barnes: Notes on the Bible - 1834
21:1: Nob was a city of the priests, the high priest resided there, and the tabernacle was pitched there Sa1 21:4, Sa1 21:6, Sa1 21:9; Sa1 22:10. It was situated on the road from the north to Jerusalem, near Anathoth, and within sight of the holy city Isa 10:32; Neh 11:32. But the site has not been identified with certainty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:1: Nob: Nob appears to have been a sacerdotal city of Benjamin or Ephraim. Jerome says, that in his time the ruins of it might be seen not far from Diospolis or Lydda. But the Rabbins assert that Jerusalem might be seen from this town. The tabernacle resided some time at Nob; and after it was destroyed, it was removed to Gibeon; "and the day of Nob and Gibeon were fifty-seven years." Maimonides in Bethhabbechirah, c. 1. Sa1 22:19; Neh 11:32; Isa 10:32
to Ahimelech: Sa1 14:3, called Ahiah, Sa1 22:9-19, called also Abiathar, Mar 2:26
afraid: Sa1 16:4
Carl Friedrich Keil and Franz Delitzsch

1Kings 21:1-2
David at Nob. - The town of Nob or Nobeh (unless indeed the form נבה stands for נבה here and in 1Kings 22:9, and the ה attached is merely ה local, as the name is always written נב in other places: vid., 1Kings 22:11, 1Kings 22:19; 1Kings 21:1; Is 10:32; Neh 11:32) was at that time a priests' city (1Kings 22:19), in which, according to the following account, the tabernacle was then standing, and the legal worship carried on. According to Is 10:30, Is 10:32, it was between Anathoth (Anata) and Jerusalem, and in all probability it has been preserved in the village of el-Isawiyeh, i.e., probably the village of Esau or Edom, which is midway between Anata and Jerusalem, an hour from the latter, and the same distance to the south-east of Gibeah of Saul (Tell el Phul), and which bears all the marks of an ancient place, partly in its dwellings, the stones of which date from a great antiquity, and partly in many marble columns which are found there (vid., Tobler, Topogr. v. Jerusalem ii. p. 720). Hence v. Raumer (Pal. p. 215, ed. 4) follows Kiepert in the map which he has appended to Robinson's Biblical Researches, and set down this place as the ancient Nob, for which Robinson indeed searched in vain (see Pal. ii. p. 150). Ahimelech, the son of Ahitub, most probably the same person as Ahiah (1Kings 14:3), was "the priest," i.e., the high priest (see at 1Kings 14:3). When David came to him, the priest "went trembling to meet him" (לקראת יחרד) with the inquiry, "Why art thou alone, and no one is with thee?" The unexpected appearance of David, the son-in-law of the king, without any attendants, alarmed Ahimelech, who probably imagined that he had come with a commission from the king which might involve him in danger. David had left the few servants who accompanied him in his flight somewhere in the neighbourhood, as we may gather from 1Kings 21:2, because he wished to converse with the high priest alone. Ahimelech's anxious inquiry led David to resort to the fabrication described in 1Kings 21:2 : "The king hath commanded me a business, and said to me, No one is to know anything of this matter, in which (lit. in relation to the matter with regard to which) I send thee, and which I have entrusted to thee (i.e., no one is to know either the occasion or the nature of the commission): and the servants I have directed to such and such a place." יודע, Poel, to cause to know, point, show. Ahimelech had received no information as yet concerning the most recent occurrences between Saul and David; and David would not confess to him that he was fleeing from Saul, because he was evidently afraid that the high priest would not give him any assistance, lest he should draw down the wrath of the king. This falsehood brought he greatest calamities upon Ahimelech and the priests at Nob (1Kings 22:9-19), and David was afterwards obliged to confess that he had occasioned it all (1Kings 22:22).
1Kings 21:3
"And now what is under thy hand? give into my hand (i.e., hand me) five loaves, or whatever (else) is to be found." David asked for five loaves, because he had spoken of several attendants, and probably wanted to make provision for two or three days (Thenius).
1Kings 21:4
The priest answered that he had no common bread, but only holy bread, viz., according to 1Kings 21:6, shew-bread that had been removed, which none but priests were allowed to eat, and that in a sacred place; but that he was willing to give him some of these loaves, as David had said that he was travelling upon an important mission from the king, provided only that "the young men had kept themselves at least from women," i.e., had not been defiled by sexual intercourse (Lev 15:18). If they were clean at any rate in this respect, he would in such a case of necessity depart from the Levitical law concerning the eating of the shew-bread, for the sake of observing the higher commandment of love to a neighbour (Lev 19:18; cf. Mt 12:5-6; Mk 2:25-26).
(Note: When Mark (Mk 2:26) assigns this action to the days of Abiathar the high priest, the statement rests upon an error of memory, in which Ahimelech is confounded with Abiathar.)
1Kings 21:5
David quieted him concerning this scruple, and said, "Nay, but women have been kept from us since yesterday and the day before." The use of אם כּי may be explained from the fact, that in David's reply he paid more attention to the sense than to the form of the priest's scruple, and expressed himself as concisely as possible. The words, "if the young men have only kept themselves from women," simply meant, if only they are not unclean; and David replied, That is certainly not the case, but women have been kept from us; so that אם כּי has the meaning but in this passage also, as it frequently has after a previous negative, which is implied in the thought here as in 2Kings 13:33. "When I came out, the young men's things were holy (Levitically clean); and if it is an unholy way, it becomes even holy through the instrument." David does not say that the young men were clean when he came out (for the rendering given to הנּערים כּלי in the Septuagint, πάντα τὰ παιδάρια, is without any critical value, and is only a mistaken attempt to explain the word כּלי, which was unintelligible to the translator), but simply affirms that קדשׁ הנּערים כּלי, i.e., according to Luther's rendering (der Knaben Zeug war heilig), the young men's things (clothes, etc.) were holy. כּלים does not mean merely vessels, arms, or tools, but also the dress (Deut 22:5), or rather the clothes as well as such things as were most necessary to meet the wants of life. By the coitus, or strictly speaking, by the emissio seminis in connection with the coitus, not only were the persons themselves defiled, but also every article of clothing or leather upon which any of the semen fell (Lev 15:18); so that it was necessary for the purpose of purification that the things which a man had on should all be washed. David explains, with evident allusion to this provision, that the young men's things were holy, i.e., perfectly clean, for the purpose of assuring the priest that there was not the smallest Levitical uncleanness attaching to them. The clause which follows is to be taken as conditional, and as supposing a possible case: "and if it is an unholy way." דּרך, the way that David was going with his young men, i.e., his purpose of enterprise, by which, however, we are not to understand his request of holy bread from Ahimelech, but the performance of the king's commission of which he had spoken. כּי ואף, lit. besides (there is) also that, = moreover there is also the fact, that it becomes holy through the instrument; i.e., as O. v. Gerlach has correctly explained it, "on the supposition of the important royal mission, upon which David pretended to be sent, through me as an ambassador of the anointed of the Lord," in which, at any rate, David's meaning really was, "the way was sanctified before God, when he, as His chosen servant, the preserver of the true kingdom of God in Israel, went to him in his extremity." That פּלי in the sense of instrument is also applied to men, is evident from Is 13:5 and Jer 50:25.
1Kings 21:6-7
The priest then gave him (what was) holy, namely the shew-loaves "that were taken from before Jehovah," i.e., from the holy table, upon which they had lain before Jehovah for seven days (vid., Lev 24:6-9). - In 1Kings 21:7 there is a parenthetical remark introduced, which was of great importance in relation to the consequences of this occurrence. There at the sanctuary there was a man of Saul's servants, נעצר, i.e., "kept back (shut off) before Jehovah:" i.e., at the sanctuary of the tabernacle, either for the sake of purification or as a proselyte, who wished to be received into the religious communion of Israel, or because of supposed leprosy, according to Lev 13:4. His name was Doeg the Edomite, הרעים אבּיר, "the strong one (i.e., the overseer) of the herdsmen of Saul."
(Note: The Septuagint translators have rendered these words νέμων τὰς ἡμιόνους, "feeding the mules of Saul;" and accordingly in 1Kings 22:9 also they have changed Saul's servants into mules, in accordance with which Thenius makes Doeg the upper herdsman of Saul. But it is very evident that the text of the lxx is nothing more than a subjective interpretation of the expression before us, and does not presuppose any other text, from the simple fact that all the other ancient versions are founded upon the Hebrew text both here and in 1Kings 22:9, including even the Vulgate (potentissimus pastorum); and the clause contained in some of the MSS of the Vulgate (his pascebat mulas Saul) is nothing more than a gloss that has crept in from the Itala; and this is still more obvious in 1Kings 22:9, where נצּב והוּא is applicable enough to עבדי, but is altogether unsuitable in connection with פרדי, since נצּב is no more applied in Hebrew to herdsmen or keepers of animals, than we should think of speaking of presidents of asses, horses, etc. Moreover, it is not till the reign of David that we read of mules being used as riding animals by royal princes (2Kings 13:29; 2Kings 18:9); and they are mentioned for the first time as beasts of burden, along with asses, camels, and oxen, in 1Chron 12:40, where they are said to have been employed by the northern tribes to carry provisions to Hebron to the festival held at the recognition of David as king. Before David's time the sons of princes rode upon asses (vid., Judg 10:4; Judg 12:14).)
1Kings 21:8
David also asked Ahimelech whether he had not a sword or a javelin at hand; "for I have neither brought my sword nor my (other) weapons with me, because the affair of the king was pressing," i.e., very urgent, נחוּץ, ἁπ. λεγ., literally, compressed.
1Kings 21:9
The priest replied, that there was only the sword of Goliath, whom David slew in the terebinth valley (1Kings 17:2), wrapped up in a cloth hanging behind the ephod (the high priest's shoulder-dress), - a sign of the great worth attached to this dedicatory offering. He could take that. David accepted it, as a weapon of greater value to him than any other, because he had not only taken this sword as booty from the Philistine, but had cut off the head of Goliath with it (see 1Kings 17:51). When and how this sword had come into the tabernacle is not known (see the remarks on 1Kings 17:54). The form בּזּה for בּזה is only met with here. On the Piska, see at Josh 4:1.
John Gill
Then came David to Nob, to Ahimelech the priest,.... The high priest, as Abarbinel rightly calls him; he was the brother of Ahijah, the son of Ahitub, who being dead he succeeded him; though some say (a) he was the same; see 1Kings 14:3; who was now at Nob, the tabernacle being there, whither probably it was removed by Saul, and where and at Gibeon, according to the Jews (b), it continued fifty seven years; as in the times of Joshua it was in Shiloh, in the tribe of Ephraim, of which tribe he was; and in the times of David it was placed in the tribe of Judah, to which he belonged; so in the times of Saul it was in Nob, a city of his tribe, twelve miles from Gibeah, according to Bunting (c); for that it was in the tribe of Benjamin appears by its being mentioned along with Anathoth, Neh 11:32; and according to Jarchi and Kimchi (d) it was near Jerusalem, and so near that it might be seen from thence; some say they are the same (e); Jerom (f) speaks of it as near Diospolis or Lydda. David, before he departed further off, was willing to see the tabernacle once more, and there worship his God, and inquire of him by the high priest, as he did, 1Kings 22:10; to direct him what way he should take, and that he would prosper and succeed him in it, grant him his presence, and keep him in safety:
and Ahimelech was afraid at the meeting of David; hearing that he was come or coming, he went out to meet him, but when he saw him alone he trembled; especially if he had heard of his having fallen under the displeasure of Saul, and that he now fled from him, therefore he might fear that he should fall into disgrace and danger should he entertain him:
and he said unto him, why art thou alone, and no man with thee? he might well wonder at it, and put such a question, seeing he was so great a man, both in the court and camp, and the king's son in law; he might therefore reasonably suspect something more than ordinary was the case, and which occasioned his fears.
(a) Hieron. Trad. Heb. in lib. Reg. fol. 76. H. (b) Maimon. & Bartenora in Misn. Zebachim, c. 14. sect. 7. (c) Travels, &c. p. 136. (d) Comment. in lsa. x. 32. (e) Shalshalet Hakabala, fol. 8. 1. (f) Epitaphium Paulae, fol. 59. A.
21:221:2: Եւ ասէ Դաւիթ ցԱքիմելէ՛ք քահանայ. Բա՛ն ինչ հրամայեալ է ինձ արքայի այսօր. եւ ասէ ցիս. Մի՛ ոք գիտասցէ զբանն վասն որոյ առաքեցի զքեզ, եւ վասն որոյ պատուիրեցի քեզ. եւ հրաման ետու մանկտւոյն ՚ի տեղւոջն որ կոչի Աստուծոյ հաւատարմութիւն, փելմոնի ելմոնի[3055]։ [3055] Ոսկան. ՑԱքիմելէք քահանայ Աստուծոյ։ Ոմանք. Ինձ արքայ այսր... եւ հրաման ետ մանկտւոյն... Աստուծոյ հաւատարմութիւն ՚ի փեղմովնի։ Յօրինակին. Փելոնի ելմոնի։
2 Դաւիթն ասաց Աքիմելէք քահանային. «Արքան այսօր ինձ մի գործ է յանձնարարել եւ ասել է ինձ. “Ոչ ոք չիմանայ, թէ ինչու եմ քեզ ուղարկում եւ թէ ինչ եմ պատուիրել քեզ”: Ես իմ ծառաներին յանձնարարել եմ մնալ այն տեղում, որ կոչւում է փելմոնի ելմոնի, այսինքն՝ Աստծու հաւատարմութիւն:
2 Եւ Դաւիթ Աքիմելէք քահանային ըսաւ. «Թագաւորը ինծի բան մը հրամայեց ու ինծի ըսաւ. ‘Մա՛րդ թող չգիտնայ այն բանը որուն համար քեզ կը ղրկեմ ու ինչ որ քեզի հրամայեցի’։ Ես մանչերուն մէկ–մէկ տեղ որոշեր եմ։
Եւ ասէ Դաւիթ ցԱքիմելէք քահանայ. Բան ինչ հրամայեալ է ինձ արքայի այսօր, եւ ասէ ցիս` Մի՛ ոք գիտասցէ զբանն վասն որոյ առաքեցի զքեզ, եւ վասն որոյ պատուիրեցի քեզ. եւ հրաման ետու մանկտւոյն ի տեղւոջն [400]որ կոչի Աստուծոյ հաւատարմութիւն, փելմոնի ելմոնի:

21:2: Եւ ասէ Դաւիթ ցԱքիմելէ՛ք քահանայ. Բա՛ն ինչ հրամայեալ է ինձ արքայի այսօր. եւ ասէ ցիս. Մի՛ ոք գիտասցէ զբանն վասն որոյ առաքեցի զքեզ, եւ վասն որոյ պատուիրեցի քեզ. եւ հրաման ետու մանկտւոյն ՚ի տեղւոջն որ կոչի Աստուծոյ հաւատարմութիւն, փելմոնի ելմոնի[3055]։
[3055] Ոսկան. ՑԱքիմելէք քահանայ Աստուծոյ։ Ոմանք. Ինձ արքայ այսր... եւ հրաման ետ մանկտւոյն... Աստուծոյ հաւատարմութիւն ՚ի փեղմովնի։ Յօրինակին. Փելոնի ելմոնի։
2 Դաւիթն ասաց Աքիմելէք քահանային. «Արքան այսօր ինձ մի գործ է յանձնարարել եւ ասել է ինձ. “Ոչ ոք չիմանայ, թէ ինչու եմ քեզ ուղարկում եւ թէ ինչ եմ պատուիրել քեզ”: Ես իմ ծառաներին յանձնարարել եմ մնալ այն տեղում, որ կոչւում է փելմոնի ելմոնի, այսինքն՝ Աստծու հաւատարմութիւն:
2 Եւ Դաւիթ Աքիմելէք քահանային ըսաւ. «Թագաւորը ինծի բան մը հրամայեց ու ինծի ըսաւ. ‘Մա՛րդ թող չգիտնայ այն բանը որուն համար քեզ կը ղրկեմ ու ինչ որ քեզի հրամայեցի’։ Ես մանչերուն մէկ–մէկ տեղ որոշեր եմ։
zohrab-1805▾ eastern-1994▾ western am▾
21:221:2 И сказал Давид Ахимелеху священнику: царь поручил мне дело и сказал мне: >; поэтому людей я оставил на известном месте;
21:2 καὶ και and; even ἔρχεται ερχομαι come; go Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for Νομβα νομβα to; toward Αβιμελεχ αβιμελεχ the ἱερέα ιερευς priest καὶ και and; even ἐξέστη εξιστημι astonish; beside yourself Αβιμελεχ αβιμελεχ the ἀπαντήσει απαντησις encounter; escort αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him τί τις.1 who?; what? ὅτι οτι since; that σὺ συ you μόνος μονος only; alone καὶ και and; even οὐθεὶς ουδεις no one; not one μετὰ μετα with; amid σοῦ σου of you; your
21:2 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say דָּוִ֜ד dāwˈiḏ דָּוִד David לַ la לְ to אֲחִימֶ֣לֶךְ ʔᵃḥîmˈeleḵ אֲחִימֶלֶךְ Ahimelech הַ ha הַ the כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest הַ ha הַ the מֶּלֶךְ֮ mmeleḵ מֶלֶךְ king צִוַּ֣נִי ṣiwwˈanî צוה command דָבָר֒ ḏāvˌār דָּבָר word וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֗י ʔēlˈay אֶל to אִ֣ישׁ ʔˈîš אִישׁ man אַל־ ʔal- אַל not יֵ֧דַע yˈēḏaʕ ידע know מְא֛וּמָה mᵊʔˈûmā מְאוּמָה something אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֛ר ddāvˈār דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i שֹׁלֵֽחֲךָ֖ šōlˈēḥᵃḵˌā שׁלח send וַ wa וְ and אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוִּיתִ֑ךָ ṣiwwîṯˈiḵā צוה command וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נְּעָרִ֣ים nnᵊʕārˈîm נַעַר boy יֹודַ֔עְתִּי yôḏˈaʕtî ידע know אֶל־ ʔel- אֶל to מְקֹ֥ום mᵊqˌôm מָקֹום place פְּלֹנִ֖י pᵊlōnˌî פְּלֹנִי a certain אַלְמֹונִֽי׃ ʔalmônˈî אַלְמֹנִי stranger
21:2. et ait David ad Ahimelech sacerdotem rex praecepit mihi sermonem et dixit nemo sciat rem propter quam a me missus es et cuiusmodi tibi praecepta dederim nam et pueris condixi in illum et illum locumAnd David said to Achimelech, the priest: The king hath commanded me a business, and said: Let no man know the thing for which thou art sent by me, and what manner of commands I have given thee: and I have appointed my servants to such and such a place.
2. And David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appointed the young men to such and such a place.
21:2. And David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appointed [my] servants to such and such a place.
21:2. And David said to the priest Ahimelech: “The king has instructed to me a word, and he said: ‘Let no one know the matter about which you have been sent by me, and what type of instructions I have given to you. For I have also summoned servants to one and another place.’
And David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appointed [my] servants to such and such a place:

21:2 И сказал Давид Ахимелеху священнику: царь поручил мне дело и сказал мне: <<пусть никто не знает, за чем я послал тебя и что поручил тебе>>; поэтому людей я оставил на известном месте;
21:2
καὶ και and; even
ἔρχεται ερχομαι come; go
Δαυιδ δαβιδ Dabid; Thavith
εἰς εις into; for
Νομβα νομβα to; toward
Αβιμελεχ αβιμελεχ the
ἱερέα ιερευς priest
καὶ και and; even
ἐξέστη εξιστημι astonish; beside yourself
Αβιμελεχ αβιμελεχ the
ἀπαντήσει απαντησις encounter; escort
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
τί τις.1 who?; what?
ὅτι οτι since; that
σὺ συ you
μόνος μονος only; alone
καὶ και and; even
οὐθεὶς ουδεις no one; not one
μετὰ μετα with; amid
σοῦ σου of you; your
21:2
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
דָּוִ֜ד dāwˈiḏ דָּוִד David
לַ la לְ to
אֲחִימֶ֣לֶךְ ʔᵃḥîmˈeleḵ אֲחִימֶלֶךְ Ahimelech
הַ ha הַ the
כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest
הַ ha הַ the
מֶּלֶךְ֮ mmeleḵ מֶלֶךְ king
צִוַּ֣נִי ṣiwwˈanî צוה command
דָבָר֒ ḏāvˌār דָּבָר word
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֗י ʔēlˈay אֶל to
אִ֣ישׁ ʔˈîš אִישׁ man
אַל־ ʔal- אַל not
יֵ֧דַע yˈēḏaʕ ידע know
מְא֛וּמָה mᵊʔˈûmā מְאוּמָה something
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֛ר ddāvˈār דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
שֹׁלֵֽחֲךָ֖ šōlˈēḥᵃḵˌā שׁלח send
וַ wa וְ and
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִוִּיתִ֑ךָ ṣiwwîṯˈiḵā צוה command
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נְּעָרִ֣ים nnᵊʕārˈîm נַעַר boy
יֹודַ֔עְתִּי yôḏˈaʕtî ידע know
אֶל־ ʔel- אֶל to
מְקֹ֥ום mᵊqˌôm מָקֹום place
פְּלֹנִ֖י pᵊlōnˌî פְּלֹנִי a certain
אַלְמֹונִֽי׃ ʔalmônˈî אַלְמֹנִי stranger
21:2. et ait David ad Ahimelech sacerdotem rex praecepit mihi sermonem et dixit nemo sciat rem propter quam a me missus es et cuiusmodi tibi praecepta dederim nam et pueris condixi in illum et illum locum
And David said to Achimelech, the priest: The king hath commanded me a business, and said: Let no man know the thing for which thou art sent by me, and what manner of commands I have given thee: and I have appointed my servants to such and such a place.
2. And David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appointed the young men to such and such a place.
21:2. And David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appointed [my] servants to such and such a place.
21:2. And David said to the priest Ahimelech: “The king has instructed to me a word, and he said: ‘Let no one know the matter about which you have been sent by me, and what type of instructions I have given to you. For I have also summoned servants to one and another place.’
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
2: Вымышленный Давидом предлог посещения города Номвы, а равно и вымышленное объяснение им своего желания получить священные хлебы и меч Голиафа (ст. 3-6, 8-9) могут быть объяснены тем поистине безвыходным положением, в котором находился невинно преследуемый Давид.
Adam Clarke: Commentary on the Bible - 1831
21:2: The king hath commanded me a business - All said here is an untruth, and could not be dictated by the Spirit of the Lord; but there is no reason to believe that David was under the influence of Divine inspiration at this time. It is well known that from all antiquity it was held no crime to tell a lie, in order to save life. Thus Diphilus: -
Ὑπολαμβανω το ψευδος επι σωτηριᾳ
Λεγομενον, ουδεν περιποιεισθαι δυσχερες.
"I hold it right to tell a lie, in order to procure my personal safety; nothing should be avoided in order to save life."
A heathen may say or sing thus; but no Christian can act thus, and save his soul, though he by doing so may save his life.
1 Kings (1 Samuel) 21:6
Albert Barnes: Notes on the Bible - 1834
21:2: A fresh instance of David's unscrupulous readiness of invention (compare Sa1 20:6).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:2: The king: The whole of this is a gross falsehood; and which was attended with the most fatal consequences. It is well known that from all antiquity it was held no crime to tell a lie in order to save life. Thus Diphilon Υπολαμβανω το ψευδας επι σωτηρια λεγομενον, ουδεν περιποιεισθαι δυσχερες. "I hold it right to tell a lie for safety. nothing should be avoided to save life." A heathen may say or sing thus, but no Christian can act thus and save his soul, though he may save his life. Sa1 19:17, Sa1 22:22; Gen 27:20, Gen 27:24; Kg1 13:18; Psa 119:29; Gal 2:12; Col 3:9
Geneva 1599
And David said unto Ahimelech the priest, The (b) king hath commanded me a business, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appointed [my] servants to such and such a place.
(b) These infirmities that we see in the saints of God, teach us that no one has his justice in himself, but receives it from God's mercy.
John Gill
And David said unto Ahimelech the priest,.... In reply to his question, and to account for such an appearance he made without an equipage:
the king hath commanded me a business, and hath said unto me, let no man know anything of the business thereabout I send thee, and what I have commanded thee; he pretended he was upon a secret expedition, by the order of Saul, which none were to know of, no, not his own servants, and that was the reason why he came to him alone; which was a downright lie, and was aggravated by its being told only for the sake of getting a little food; and especially told to an high priest, and at the tabernacle of God, and when he was come to inquire of the Lord there; and was attended with a dreadful consequence, the slaughter of the Lord's priests there, which afterwards lay heavy on David's mind, 1Kings 22:22; and is the very sin he is thought to refer to in Ps 119:28. This shows the weakness of the best of men, when left to themselves; David who as much hated lying as any man did, fell into it himself:
and I have appointed my servants to such and such a place; to such a place, of such an one, not naming place nor person, that they might not be known; so the Targum calls it a place hidden and kept; and that David had some servants, though not now with him, who ate of the shewbread, appears from Mt 12:3; whom Jonathan might send after him, to a place agreed on and appointed between them; so that this might be true.
John Wesley
The king, &c. - This seems to be a plain lie extorted from him, by fear. But it was pernicious to all the priests there. Whence David afterwards declares his repentance for this sin of lying, Ps 119:29. To such a place - To a certain place which it not convenient now to mention; because the whole business requires concealment.
Robert Jamieson, A. R. Fausset and David Brown
The king hath commanded me a business, and hath said unto me, Let no man know--This was a direct falsehood, extorted through fear. David probably supposed, like many other persons, that a lie is quite excusable which is told for the sole purpose of saving the speaker's life. But what is essentially sinful, can never, from circumstances, change its immoral character; and David had to repent of this vice of lying (Ps 119:29).
21:321:3: Եւ արդ՝ եթէ իցէ ՚ի ձեռին քում հի՛նգ նկանակ հացի՝ տո՛ւր ՚ի պէտս իմ, թէ ո՞րչափ եւ գտանիցի[3056]։ [3056] Ոմանք. Եթէ իցեն ՚ի ձե՛՛։
3 Արդ, եթէ հինգ նկանակ ունես քո ձեռքի տակ, տո՛ւր ինձ: Կամ էլ իմ պէտքերի համար տո՛ւր, ինչքան որ կայ»:
3 Հիմա ի՞նչ կայ ձեռքիդ տակ։ Ինծի հինգ հատ հաց տուր, կամ ինչ որ կը գտնուի»։
Եւ արդ եթէ իցեն ի ձեռին քում հինգ նկանակ հացի, տուր ի պէտս իմ, թէ որչափ եւ գտանիցի:

21:3: Եւ արդ՝ եթէ իցէ ՚ի ձեռին քում հի՛նգ նկանակ հացի՝ տո՛ւր ՚ի պէտս իմ, թէ ո՞րչափ եւ գտանիցի[3056]։
[3056] Ոմանք. Եթէ իցեն ՚ի ձե՛՛։
3 Արդ, եթէ հինգ նկանակ ունես քո ձեռքի տակ, տո՛ւր ինձ: Կամ էլ իմ պէտքերի համար տո՛ւր, ինչքան որ կայ»:
3 Հիմա ի՞նչ կայ ձեռքիդ տակ։ Ինծի հինգ հատ հաց տուր, կամ ինչ որ կը գտնուի»։
zohrab-1805▾ eastern-1994▾ western am▾
21:321:3 итак, что есть у тебя под рукою, дай мне, хлебов пять, или что найдется.
21:3 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith τῷ ο the ἱερεῖ ιερευς priest ὁ ο the βασιλεὺς βασιλευς monarch; king ἐντέταλταί εντελλομαι direct; enjoin μοι μοι me ῥῆμα ρημα statement; phrase σήμερον σημερον today; present καὶ και and; even εἶπέν επω say; speak μοι μοι me μηδεὶς μηδεις not even one; no one γνώτω γινωσκω know τὸ ο the ῥῆμα ρημα statement; phrase περὶ περι about; around οὗ ος who; what ἐγὼ εγω I ἀποστέλλω αποστελλω send off / away σε σε.1 you καὶ και and; even ὑπὲρ υπερ over; for οὗ ος who; what ἐντέταλμαί εντελλομαι direct; enjoin σοι σοι you καὶ και and; even τοῖς ο the παιδαρίοις παιδαριον little boy διαμεμαρτύρημαι διαμαρτυρομαι protest ἐν εν in τῷ ο the τόπῳ τοπος place; locality τῷ ο the λεγομένῳ λεγω tell; declare θεοῦ θεος God πίστις πιστις faith; belief Φελλανι φελλανι Alemōni; Alemoni
21:3 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now מַה־ mah- מָה what יֵּ֧שׁ yyˈēš יֵשׁ existence תַּֽחַת־ tˈaḥaṯ- תַּחַת under part יָדְךָ֛ yāḏᵊḵˈā יָד hand חֲמִשָּׁה־ ḥᵃmiššā- חָמֵשׁ five לֶ֖חֶם lˌeḥem לֶחֶם bread תְּנָ֣ה tᵊnˈā נתן give בְ vᵊ בְּ in יָדִ֑י yāḏˈî יָד hand אֹ֖ו ʔˌô אֹו or הַ ha הַ the נִּמְצָֽא׃ nnimṣˈā מצא find
21:3. nunc igitur si quid habes ad manum vel quinque panes da mihi aut quicquid invenerisNow therefore if thou have any thing at hand, though it were but five loaves, give me, or whatsoever thou canst find.
3. Now therefore what is under thine hand? give me five loaves of bread in mine hand, or whatsoever there is present.
21:3. Now therefore what is under thine hand? give [me] five [loaves of] bread in mine hand, or what there is present.
21:3. Now therefore, if you have anything at hand, even five loaves of bread, or whatever you may find, give it to me.”
Now therefore what is under thine hand? give [me] five [loaves of] bread in mine hand, or what there is present:

21:3 итак, что есть у тебя под рукою, дай мне, хлебов пять, или что найдется.
21:3
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
τῷ ο the
ἱερεῖ ιερευς priest
ο the
βασιλεὺς βασιλευς monarch; king
ἐντέταλταί εντελλομαι direct; enjoin
μοι μοι me
ῥῆμα ρημα statement; phrase
σήμερον σημερον today; present
καὶ και and; even
εἶπέν επω say; speak
μοι μοι me
μηδεὶς μηδεις not even one; no one
γνώτω γινωσκω know
τὸ ο the
ῥῆμα ρημα statement; phrase
περὶ περι about; around
οὗ ος who; what
ἐγὼ εγω I
ἀποστέλλω αποστελλω send off / away
σε σε.1 you
καὶ και and; even
ὑπὲρ υπερ over; for
οὗ ος who; what
ἐντέταλμαί εντελλομαι direct; enjoin
σοι σοι you
καὶ και and; even
τοῖς ο the
παιδαρίοις παιδαριον little boy
διαμεμαρτύρημαι διαμαρτυρομαι protest
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
τῷ ο the
λεγομένῳ λεγω tell; declare
θεοῦ θεος God
πίστις πιστις faith; belief
Φελλανι φελλανι Alemōni; Alemoni
21:3
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
מַה־ mah- מָה what
יֵּ֧שׁ yyˈēš יֵשׁ existence
תַּֽחַת־ tˈaḥaṯ- תַּחַת under part
יָדְךָ֛ yāḏᵊḵˈā יָד hand
חֲמִשָּׁה־ ḥᵃmiššā- חָמֵשׁ five
לֶ֖חֶם lˌeḥem לֶחֶם bread
תְּנָ֣ה tᵊnˈā נתן give
בְ vᵊ בְּ in
יָדִ֑י yāḏˈî יָד hand
אֹ֖ו ʔˌô אֹו or
הַ ha הַ the
נִּמְצָֽא׃ nnimṣˈā מצא find
21:3. nunc igitur si quid habes ad manum vel quinque panes da mihi aut quicquid inveneris
Now therefore if thou have any thing at hand, though it were but five loaves, give me, or whatsoever thou canst find.
3. Now therefore what is under thine hand? give me five loaves of bread in mine hand, or whatsoever there is present.
21:3. Now therefore what is under thine hand? give [me] five [loaves of] bread in mine hand, or what there is present.
21:3. Now therefore, if you have anything at hand, even five loaves of bread, or whatever you may find, give it to me.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-6: Ср. Лк. VI:1-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:3: under thine: Sa1 21:4; Jdg 9:29; Isa 3:6
present: Heb. found
John Gill
Now therefore what is under thine hand?.... Meaning, what food had he in his house?
give me five loaves of bread in mine hand; to take with him, for him and his servants in such a place:
or what there is present; or to be found (g) in the tabernacle; if not five loaves, two, or three, or four, or what food soever he had by him.
(g) "quicquid inveneris", V. L, "inventum", Montanus; "quicquid inventum fuerit", Tigurine version.
21:421:4: Պատասխանի ետ քահանայն Աստուծոյ եւ ասէ ցԴաւիթ. Ո՛չ կայ հա՛ց պիղծ ընդ ձեռամբ իմով, այլ հա՛ց սրբութեան. եւ եթէ իցեն զգուշացեալ մանկտին ՚ի կանանց՝ կերիցե՛ն։
4 Աստծու քահանան պատասխան տալով՝ ասաց Դաւթին. «Ես անմաքուր հաց չունեմ, ունեմ սուրբ հաց: Եթէ քո ծառաները կանանց չեն մերձեցել, թող ուտեն»:
4 Քահանան Դաւիթին պատասխան տուաւ ու ըսաւ. «Ձեռքիս տակ հասարակ հաց չկայ, միայն սուրբ հաց կայ. եթէ մանչերը գոնէ կիներէ զգուշացած են՝ թող ուտեն»։
Պատասխանի ետ քահանայն [401]Աստուծոյ եւ ասէ ցԴաւիթ. Ոչ կայ հաց պիղծ ընդ ձեռամբ իմով, այլ հաց սրբութեան. եւ եթէ իցեն զգուշացեալ մանկտին ի կանանց, կերիցեն:

21:4: Պատասխանի ետ քահանայն Աստուծոյ եւ ասէ ցԴաւիթ. Ո՛չ կայ հա՛ց պիղծ ընդ ձեռամբ իմով, այլ հա՛ց սրբութեան. եւ եթէ իցեն զգուշացեալ մանկտին ՚ի կանանց՝ կերիցե՛ն։
4 Աստծու քահանան պատասխան տալով՝ ասաց Դաւթին. «Ես անմաքուր հաց չունեմ, ունեմ սուրբ հաց: Եթէ քո ծառաները կանանց չեն մերձեցել, թող ուտեն»:
4 Քահանան Դաւիթին պատասխան տուաւ ու ըսաւ. «Ձեռքիս տակ հասարակ հաց չկայ, միայն սուրբ հաց կայ. եթէ մանչերը գոնէ կիներէ զգուշացած են՝ թող ուտեն»։
zohrab-1805▾ eastern-1994▾ western am▾
21:421:4 И отвечал священник Давиду, говоря: нет у меня под рукою простого хлеба, а есть хлеб священный; если только люди {твои} воздержались от женщин, [пусть съедят].
21:4 καὶ και and; even νῦν νυν now; present εἰ ει if; whether εἰσὶν ειμι be ὑπὸ υπο under; by τὴν ο the χεῖρά χειρ hand σου σου of you; your πέντε πεντε five ἄρτοι αρτος bread; loaves δὸς διδωμι give; deposit εἰς εις into; for χεῖρά χειρ hand μου μου of me; mine τὸ ο the εὑρεθέν ευρισκω find
21:4 וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer הַ ha הַ the כֹּהֵ֤ן kkōhˈēn כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] דָּוִד֙ dāwˌiḏ דָּוִד David וַ wa וְ and יֹּ֔אמֶר yyˈōmer אמר say אֵֽין־ ʔˈên- אַיִן [NEG] לֶ֥חֶם lˌeḥem לֶחֶם bread חֹ֖ל ḥˌōl חֹל profane אֶל־ ʔel- אֶל to תַּ֣חַת tˈaḥaṯ תַּחַת under part יָדִ֑י yāḏˈî יָד hand כִּֽי־ kˈî- כִּי that אִם־ ʔim- אִם if לֶ֤חֶם lˈeḥem לֶחֶם bread קֹ֨דֶשׁ֙ qˈōḏeš קֹדֶשׁ holiness יֵ֔שׁ yˈēš יֵשׁ existence אִם־ ʔim- אִם if נִשְׁמְר֥וּ nišmᵊrˌû שׁמר keep הַ ha הַ the נְּעָרִ֖ים nnᵊʕārˌîm נַעַר boy אַ֥ךְ ʔˌaḵ אַךְ only מֵ mē מִן from אִשָּֽׁה׃ פ ʔiššˈā . f אִשָּׁה woman
21:4. et respondens sacerdos David ait ei non habeo panes laicos ad manum sed tantum panem sanctum si mundi sunt pueri maxime a mulieribusAnd the priest answered David, saying: I have no common bread at hand, but only holy bread, if the young men be clean, especially from women?
4. And the priest answered David, and said, There is no common bread under mine hand, but there is holy bread; if only the young men have kept themselves from women.
21:4. And the priest answered David, and said, [There is] no common bread under mine hand, but there is hallowed bread; if the young men have kept themselves at least from women.
21:4. And the priest, responding to David, said to him: “I have no common bread at hand, but only holy bread. Are the young men clean, especially from women?”
And the priest answered David, and said, [There is] no common bread under mine hand, but there is hallowed bread; if the young men have kept themselves at least from women:

21:4 И отвечал священник Давиду, говоря: нет у меня под рукою простого хлеба, а есть хлеб священный; если только люди {твои} воздержались от женщин, [пусть съедят].
21:4
καὶ και and; even
νῦν νυν now; present
εἰ ει if; whether
εἰσὶν ειμι be
ὑπὸ υπο under; by
τὴν ο the
χεῖρά χειρ hand
σου σου of you; your
πέντε πεντε five
ἄρτοι αρτος bread; loaves
δὸς διδωμι give; deposit
εἰς εις into; for
χεῖρά χειρ hand
μου μου of me; mine
τὸ ο the
εὑρεθέν ευρισκω find
21:4
וַ wa וְ and
יַּ֨עַן yyˌaʕan ענה answer
הַ ha הַ the
כֹּהֵ֤ן kkōhˈēn כֹּהֵן priest
אֶת־ ʔeṯ- אֵת [object marker]
דָּוִד֙ dāwˌiḏ דָּוִד David
וַ wa וְ and
יֹּ֔אמֶר yyˈōmer אמר say
אֵֽין־ ʔˈên- אַיִן [NEG]
לֶ֥חֶם lˌeḥem לֶחֶם bread
חֹ֖ל ḥˌōl חֹל profane
אֶל־ ʔel- אֶל to
תַּ֣חַת tˈaḥaṯ תַּחַת under part
יָדִ֑י yāḏˈî יָד hand
כִּֽי־ kˈî- כִּי that
אִם־ ʔim- אִם if
לֶ֤חֶם lˈeḥem לֶחֶם bread
קֹ֨דֶשׁ֙ qˈōḏeš קֹדֶשׁ holiness
יֵ֔שׁ yˈēš יֵשׁ existence
אִם־ ʔim- אִם if
נִשְׁמְר֥וּ nišmᵊrˌû שׁמר keep
הַ ha הַ the
נְּעָרִ֖ים nnᵊʕārˌîm נַעַר boy
אַ֥ךְ ʔˌaḵ אַךְ only
מֵ מִן from
אִשָּֽׁה׃ פ ʔiššˈā . f אִשָּׁה woman
21:4. et respondens sacerdos David ait ei non habeo panes laicos ad manum sed tantum panem sanctum si mundi sunt pueri maxime a mulieribus
And the priest answered David, saying: I have no common bread at hand, but only holy bread, if the young men be clean, especially from women?
21:4. And the priest answered David, and said, [There is] no common bread under mine hand, but there is hallowed bread; if the young men have kept themselves at least from women.
21:4. And the priest, responding to David, said to him: “I have no common bread at hand, but only holy bread. Are the young men clean, especially from women?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
21:4: Common - As opposed to holy. (See the marginal references, and compare the use of the word in Act 10:14-15, Act 10:28.) It gives an idea of the depressed and poor condition of the priesthood at that time, that Ahimelech should have had no bread at hand except the showbread.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:4: hallowed bread: Sa1 21:6; Exo 25:30; Lev 24:5-9; Mat 12:3, Mat 12:4
if the young: Exo 19:15; Zac 7:3; Co1 7:5
Geneva 1599
And the priest answered David, and said, [There is] no common bread under mine hand, but there is hallowed bread; if the young men have kept themselves at least from (c) women.
(c) If they have not accompanied with their wives.
John Gill
And the priest answered David, and said, there is no common bread under mine hand,.... In the tabernacle, though he might have such in his own house; which was common for any man to eat of, even such as were not priests; but he had none there, and David was in haste to be gone because of Doeg, and could not stay till such was fetched:
but there is hallowed bread; such as was devoted to sacred use. Kimchi's father thinks this was the bread of the thank offering, to which Ben Gersom inclines; otherwise the Jewish writers in general understand it of the shewbread; and it is clear it was that from 1Kings 21:6 and from what our Lord says, Mt 12:4. Now this the priest had under his hand, being just taken off of the shewbread table, and was the perquisite of the priests; and which, though it was not lawful for any but priests to eat of, yet in this case of necessity he seemed willing to give it to David and his men, on this condition: if the young men have kept themselves at least from women; from their wives or others, and from any pollution by them, in any way or manner; but as this was also only of a ceremonial kind, it might as well have been dispensed with, had this been the case, as the other.
John Wesley
There is, &c. - Here in the tabernacle: though doubtless he had other provisions is his house; but David was in great haste, and in fear of Doeg whom he saw, and knew and therefore would not stay 'till any thing could be fetched thence. There was a double impediment to the giving this bread to them; Its sacredness in itself; which the priest implies, and David answers 1Kings 21:5, and the priest was satisfied therein by David's great necessities. The abstinence from all women, which he supposed should be in those that use it; concerning which he now enquires. And though he mentions this only concerning David's young men, and out of reverence forbears to name him; yet he is also included in the number, as David's answer shews.
Robert Jamieson, A. R. Fausset and David Brown
there is hallowed bread--There would be plenty of bread in his house; but there was no time to wait for it. "The hallowed bread" was the old shew-bread, which had been removed the previous day, and which was reserved for the use of the priests alone (Lev 24:9). Before entertaining the idea that this bread could be lawfully given to David and his men, the high priest seems to have consulted the oracle (1Kings 22:10) as to the course to be followed in this emergency. A dispensation to use the hallowed bread was specially granted by God Himself.
21:521:5: Պատասխանի ետ Դաւիթ քահանային՝ եւ ասէ. ՚Ի կանանց մեկուսի՛ եմք յերեկէ եւ յեռանտէ, յելանել ինձ ՚ի ճանապարհս սրբեցան եւ մանկտին. զի եւ ճանապարհս իսկ պի՛ղծ է. եւ վասն այնորիկ այսօր սրբեցի գործովս իմով[3057]։ [3057] Այլք. Եւ ասէ ցնա. ՚Ի կանանց... այսօր սրբեսցի գոր՛՛։
5 Դաւիթը պատասխանեց քահանային՝ ասելով. «Կանանցից հեռու ենք մնացել երէկուանից ու նախորդ օրուանից: Ճանապարհ ընկնելու ժամանակ իմ ծառաները մաքրուել են, բայց այս ճանապարհը պիղծ է, այդ պատճառով այսօր դա պիտի մաքրուի իմ գործով»:
5 Դաւիթ քահանային պատասխան տուաւ ու անոր ըսաւ. «Իրաւցնէ կիները մեզմէ հեռու են իմ ճամբայ ելած օրէս, այսինքն երէկուընէ ու միւս օրուընէ եւ մանչերուն ամանները մաքուր են եւ այս ալ հասարակ հաց կրնայ սեպուիլ*, մանաւանդ որ այսօր ամաններուն մէջ ուրիշ հաց կը սրբագործուի»։
Պատասխանի ետ Դաւիթ քահանային եւ ասէ ցնա. Ի կանանց մեկուսի եմք յերեկէ եւ յեռանդէ, յելանել ինձ [402]ի ճանապարհս սրբեցան եւ մանկտին, զի եւ ճանապարհս իսկ պիղծ է. եւ վասն այնորիկ այսօր սրբեսցի գործովս իմով:

21:5: Պատասխանի ետ Դաւիթ քահանային՝ եւ ասէ. ՚Ի կանանց մեկուսի՛ եմք յերեկէ եւ յեռանտէ, յելանել ինձ ՚ի ճանապարհս սրբեցան եւ մանկտին. զի եւ ճանապարհս իսկ պի՛ղծ է. եւ վասն այնորիկ այսօր սրբեցի գործովս իմով[3057]։
[3057] Այլք. Եւ ասէ ցնա. ՚Ի կանանց... այսօր սրբեսցի գոր՛՛։
5 Դաւիթը պատասխանեց քահանային՝ ասելով. «Կանանցից հեռու ենք մնացել երէկուանից ու նախորդ օրուանից: Ճանապարհ ընկնելու ժամանակ իմ ծառաները մաքրուել են, բայց այս ճանապարհը պիղծ է, այդ պատճառով այսօր դա պիտի մաքրուի իմ գործով»:
5 Դաւիթ քահանային պատասխան տուաւ ու անոր ըսաւ. «Իրաւցնէ կիները մեզմէ հեռու են իմ ճամբայ ելած օրէս, այսինքն երէկուընէ ու միւս օրուընէ եւ մանչերուն ամանները մաքուր են եւ այս ալ հասարակ հաց կրնայ սեպուիլ*, մանաւանդ որ այսօր ամաններուն մէջ ուրիշ հաց կը սրբագործուի»։
zohrab-1805▾ eastern-1994▾ western am▾
21:521:5 И отвечал Давид священнику и сказал ему: женщин при нас не было ни вчера, ни третьего дня, со времени, как я вышел, и сосуды отроков чисты, а если дорога нечиста, то {хлеб} останется чистым в сосудах.
21:5 καὶ και and; even ἀπεκρίθη αποκρινομαι respond ὁ ο the ἱερεὺς ιερευς priest τῷ ο the Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even εἶπεν επω say; speak οὐκ ου not εἰσὶν ειμι be ἄρτοι αρτος bread; loaves βέβηλοι βεβηλος profane ὑπὸ υπο under; by τὴν ο the χεῖρά χειρ hand μου μου of me; mine ὅτι οτι since; that ἀλλ᾿ αλλα but ἢ η or; than ἄρτοι αρτος bread; loaves ἅγιοι αγιος holy εἰσίν ειμι be εἰ ει if; whether πεφυλαγμένα φυλασσω guard; keep τὰ ο the παιδάριά παιδαριον little boy ἐστιν ειμι be ἀπὸ απο from; away γυναικός γυνη woman; wife καὶ και and; even φάγεται φαγω swallow; eat
21:5 וַ wa וְ and יַּעַן֩ yyaʕˌan ענה answer דָּוִ֨ד dāwˌiḏ דָּוִד David אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֗ו lˈô לְ to כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman עֲצֻֽרָה־ ʕᵃṣˈurā- עצר restrain לָ֨נוּ֙ lˈānû לְ to כִּ ki כְּ as תְמֹ֣ול ṯᵊmˈôl תְּמֹול yesterday שִׁלְשֹׁ֔ם šilšˈōm שִׁלְשֹׁום day before yesterday בְּ bᵊ בְּ in צֵאתִ֕י ṣēṯˈî יצא go out וַ wa וְ and יִּהְי֥וּ yyihyˌû היה be כְלֵֽי־ ḵᵊlˈê- כְּלִי tool הַ ha הַ the נְּעָרִ֖ים nnᵊʕārˌîm נַעַר boy קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness וְ wᵊ וְ and הוּא֙ hû הוּא he דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way חֹ֔ל ḥˈōl חֹל profane וְ wᵊ וְ and אַ֕ף ʔˈaf אַף even כִּ֥י kˌî כִּי that הַ ha הַ the יֹּ֖ום yyˌôm יֹום day יִקְדַּ֥שׁ yiqdˌaš קדשׁ be holy בַּ ba בְּ in † הַ the כֶּֽלִי׃ kkˈelî כְּלִי tool
21:5. et respondit David sacerdoti et dixit ei equidem si de mulieribus agitur continuimus nos ab heri et nudius tertius quando egrediebamur et fuerunt vasa puerorum sancta porro via haec polluta est sed et ipsa hodie sanctificabitur in vasisAnd David answered the priest, and said to him: Truly, as to what concerneth women, we have refrained ourselves from yesterday and the day before, when we came out, and the vessels of the young men were holy. Now this way is defiled, but it shall also be sanctified this day in the vessels.
5. And David answered the priest, and said unto him, Of a truth women have been kept from us about these three days; When I came out, the vessels of the young men were holy, though it was but a common journey; how much more then today shall their vessels be holy?
21:5. And David answered the priest, and said unto him, Of a truth women [have been] kept from us about these three days, since I came out, and the vessels of the young men are holy, and [the bread is] in a manner common, yea, though it were sanctified this day in the vessel.
21:5. And David responded to the priest, and said to him: “Indeed, as concerns being with women, we have abstained since yesterday and the day before, when we departed, and so the vessels of the young men have been holy. And although, this journey has been defiled, it will also be sanctified today as concerns the vessels.”
And David answered the priest, and said unto him, Of a truth women [have been] kept from us about these three days, since I came out, and the vessels of the young men are holy, and [the bread is] in a manner common, yea, though it were sanctified this day in the vessel:

21:5 И отвечал Давид священнику и сказал ему: женщин при нас не было ни вчера, ни третьего дня, со времени, как я вышел, и сосуды отроков чисты, а если дорога нечиста, то {хлеб} останется чистым в сосудах.
21:5
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
ο the
ἱερεὺς ιερευς priest
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
εἶπεν επω say; speak
οὐκ ου not
εἰσὶν ειμι be
ἄρτοι αρτος bread; loaves
βέβηλοι βεβηλος profane
ὑπὸ υπο under; by
τὴν ο the
χεῖρά χειρ hand
μου μου of me; mine
ὅτι οτι since; that
ἀλλ᾿ αλλα but
η or; than
ἄρτοι αρτος bread; loaves
ἅγιοι αγιος holy
εἰσίν ειμι be
εἰ ει if; whether
πεφυλαγμένα φυλασσω guard; keep
τὰ ο the
παιδάριά παιδαριον little boy
ἐστιν ειμι be
ἀπὸ απο from; away
γυναικός γυνη woman; wife
καὶ και and; even
φάγεται φαγω swallow; eat
21:5
וַ wa וְ and
יַּעַן֩ yyaʕˌan ענה answer
דָּוִ֨ד dāwˌiḏ דָּוִד David
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֗ו lˈô לְ to
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman
עֲצֻֽרָה־ ʕᵃṣˈurā- עצר restrain
לָ֨נוּ֙ lˈānû לְ to
כִּ ki כְּ as
תְמֹ֣ול ṯᵊmˈôl תְּמֹול yesterday
שִׁלְשֹׁ֔ם šilšˈōm שִׁלְשֹׁום day before yesterday
בְּ bᵊ בְּ in
צֵאתִ֕י ṣēṯˈî יצא go out
וַ wa וְ and
יִּהְי֥וּ yyihyˌû היה be
כְלֵֽי־ ḵᵊlˈê- כְּלִי tool
הַ ha הַ the
נְּעָרִ֖ים nnᵊʕārˌîm נַעַר boy
קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness
וְ wᵊ וְ and
הוּא֙ הוּא he
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
חֹ֔ל ḥˈōl חֹל profane
וְ wᵊ וְ and
אַ֕ף ʔˈaf אַף even
כִּ֥י kˌî כִּי that
הַ ha הַ the
יֹּ֖ום yyˌôm יֹום day
יִקְדַּ֥שׁ yiqdˌaš קדשׁ be holy
בַּ ba בְּ in
הַ the
כֶּֽלִי׃ kkˈelî כְּלִי tool
21:5. et respondit David sacerdoti et dixit ei equidem si de mulieribus agitur continuimus nos ab heri et nudius tertius quando egrediebamur et fuerunt vasa puerorum sancta porro via haec polluta est sed et ipsa hodie sanctificabitur in vasis
And David answered the priest, and said to him: Truly, as to what concerneth women, we have refrained ourselves from yesterday and the day before, when we came out, and the vessels of the young men were holy. Now this way is defiled, but it shall also be sanctified this day in the vessels.
21:5. And David answered the priest, and said unto him, Of a truth women [have been] kept from us about these three days, since I came out, and the vessels of the young men are holy, and [the bread is] in a manner common, yea, though it were sanctified this day in the vessel.
21:5. And David responded to the priest, and said to him: “Indeed, as concerns being with women, we have abstained since yesterday and the day before, when we departed, and so the vessels of the young men have been holy. And although, this journey has been defiled, it will also be sanctified today as concerns the vessels.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
21:5: The vessels of the young men ... - i. e., their clothes Deu 22:5 or wallets (marginal reference), or other articles which might be Levitically unclean and need cleansing (Lev 13:58; Exo 19:10, etc.; Mar 7:4), as well as the person.
And the bread ... - The meaning is; "Though it is treating it like common bread to give it to me and my young men, there is fresh showbread baked and put on the table in place of what you give us;" the day being Friday. as is indicated in the verse following.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:5: the vessels: Act 9:15; Th1 4:3, Th1 4:4; Ti2 2:20, Ti2 2:21; Pe1 3:17
in a manner: Lev 24:9
though it were sanctified this day in the vessel: or, especially when this day there is other sanctified in the vessel. Lev 8:26
Geneva 1599
And David answered the priest, and said unto him, Of a truth women [have been] kept from us about these three days, since I came out, and the (d) vessels of the young men are holy, and [the bread is] in a manner common, yea, though it (e) were sanctified this day in the vessel.
(d) That is, their bodies.
(e) Shall be more careful to keep his vessel holy, when he has eaten of this holy food.
John Gill
And David answered the priest, and said unto him,.... In reply to the case of the young men his servants, and of himself too, who also was intended by the priest, though out of reverence to him not mentioned:
of a truth women have been kept from us these three days since I came out; reckoning either from the time he fled from Saul at Naioth, or from the time he left Jonathan, during which time both he and his men could have no converse with women, and receive no pollution by them; and this was the time which according to the law was required for the sanctifying of persons in this way, Ex 19:15,
and the vessels of the young men are holy; their garments, as Kimchi, not being defiled with any ceremonial uncleanness, as by the touch of any unclean person: or what instruments soever they were provided with for their journey; or rather their bodies; see 2Cor 4:7; and with respect to the priest's saying that the bread he had was hallowed or sacred, and so not for common use, David replies:
and the bread is in a manner common; inasmuch as it was taken off of the shewbread table, and was now common to the priest and his family, though not to others, yet in case of necessity through hunger might be allowed to strangers:
yea, though it were sanctified this day in the vessel; even though it had been set but that day on the shewbread table, and so became holy to the Lord; and yet even in such a case and circumstances as David and his men were in, it might be taken from thence and eaten of; for, as Abendana observes, nothing stands in the way of preservation of life, but idolatry, adultery, and murder; everything else may be done for the sake of that but them: or as in the margin of our Bibles, "especially when there is this day other sanctified bread"; that is, since other bread is this day put upon the shewbread table, in the room of that which has been taken away, whereby it is become holy to the, Lord; then that which is removed may be eaten, and be allowed to us in our circumstances. It seems by this that this was the sabbath day; for on that day the removal of the shewbread loaves was made, Lev 24:8; and R. Isaiah says, that it was at the going out of the sabbath that David came there; and which still makes it a more appropriate case, as produced by our Lord to justify his disciples in plucking ears of corn on the sabbath day, Mt 12:1.
John Wesley
Three days - As long as the law required, Ex 19:15. And so long David, and his men hid, it seems, hid themselves for fear of Saul, whereby they were kept both from women: and from food convenient for them. Vessels - That is, Either, Their garments, or other utensils for their journey. Or their bodies. The bread - Heb. and this bread; is in a manner common: that is, considering the time, and our necessity, this maybe used in a manner, like common bread. For though for a season while it is to stand before the Lord, it be so holy, that the priest himself might not eat it; yet afterwards it is eaten by the priest, and his whole family, and so it may be by us, in our circumstances. Tho' it were - But newly put into the vessel, it must give place to the great law of necessity, and charity; because God will have mercy preferred before sacrifice.
Robert Jamieson, A. R. Fausset and David Brown
these three days--as required by law (Ex 19:15). David and his attendants seem to have been lurking in some of the adjoining caves, to elude pursuit, and to have been, consequently, reduced to great extremities of hunger.
the bread is in a manner common--that is, now that it is no longer standing on the Lord's table. It is eaten by the priests, and may also, in our circumstances, be eaten by us.
yea, though it were sanctified this day in the vessel--that is, though the hallowed bread had been but newly placed on the vessel, the ritual ordinance would have to yield to the great law of necessity and mercy (see on Mt 12:3; also see Mk 2:25; Lk 6:3).
21:621:6: Եւ ետ նմա Աքիմելէք քահանայ՝ ՚ի զառաջաւո՛ր հացէն. զի չգո՛յր անդ հաց, բա՛ց ՚ի հացէն երեսաց, առեա՛լ յերեսաց Տեառն, դնել առաջի հաց ջերմ յաւուրն յորում առ զայն[3058]։ [3058] Այլք. Զի ո՛չ գոյր անդ... հաց ջերմ։
6 Աքիմելէք քահանան տուեց նրան առաջաւորութեան հացից, քանի որ այնտեղ սովորական հաց չկար, այլ միայն՝ առաջաւորութեան հաց, որ վերցրել էին Տիրոջ առաջից՝ այդ օրը դրանց փոխարէն տաք հաց դնելու համար:
6 Ուստի քահանան սուրբ հացը տուաւ անոր. քանզի հոն ուրիշ հաց չկար, բայց միայն առաջաւորութեան հացը, որ Տէրոջը առջեւէն կը վերցուէր ու վերցուած օրը տաք հաց կը դրուէր։
Եւ ետ նմա [403]Աքիմելէք քահանայ`` ի զառաջաւոր հացէն. զի չգոյր անդ հաց, բաց ի հացէն երեսաց, [404]առեալ յերեսաց Տեառն, դնել առաջի հաց ջերմ յաւուրն յորում [405]առ զայն:

21:6: Եւ ետ նմա Աքիմելէք քահանայ՝ ՚ի զառաջաւո՛ր հացէն. զի չգո՛յր անդ հաց, բա՛ց ՚ի հացէն երեսաց, առեա՛լ յերեսաց Տեառն, դնել առաջի հաց ջերմ յաւուրն յորում առ զայն[3058]։
[3058] Այլք. Զի ո՛չ գոյր անդ... հաց ջերմ։
6 Աքիմելէք քահանան տուեց նրան առաջաւորութեան հացից, քանի որ այնտեղ սովորական հաց չկար, այլ միայն՝ առաջաւորութեան հաց, որ վերցրել էին Տիրոջ առաջից՝ այդ օրը դրանց փոխարէն տաք հաց դնելու համար:
6 Ուստի քահանան սուրբ հացը տուաւ անոր. քանզի հոն ուրիշ հաց չկար, բայց միայն առաջաւորութեան հացը, որ Տէրոջը առջեւէն կը վերցուէր ու վերցուած օրը տաք հաց կը դրուէր։
zohrab-1805▾ eastern-1994▾ western am▾
21:621:6 И дал ему священник священного хлеба; ибо не было у него хлеба, кроме хлебов предложения, которые взяты были от лица Господа, чтобы по снятии их положить теплые хлебы.
21:6 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Δαυιδ δαβιδ Dabid; Thavith τῷ ο the ἱερεῖ ιερευς priest καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἀλλὰ αλλα but ἀπὸ απο from; away γυναικὸς γυνη woman; wife ἀπεσχήμεθα αντεχω hold close / onto; reach ἐχθὲς χθες yesterday καὶ και and; even τρίτην τριτος third ἡμέραν ημερα day ἐν εν in τῷ ο the ἐξελθεῖν εξερχομαι come out; go out με με me εἰς εις into; for ὁδὸν οδος way; journey γέγονε γινομαι happen; become πάντα πας all; every τὰ ο the παιδάρια παιδαριον little boy ἡγνισμένα αγνιζω purify καὶ και and; even αὐτὴ αυτος he; him ἡ ο the ὁδὸς οδος way; journey βέβηλος βεβηλος profane διότι διοτι because; that ἁγιασθήσεται αγιαζω hallow σήμερον σημερον today; present διὰ δια through; because of τὰ ο the σκεύη σκευος vessel; jar μου μου of me; mine
21:6 וַ wa וְ and יִּתֶּן־ yyitten- נתן give לֹ֥ו lˌô לְ to הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness כִּי֩ kˌî כִּי that לֹא־ lō- לֹא not הָ֨יָה hˌāyā היה be שָׁ֜ם šˈām שָׁם there לֶ֗חֶם lˈeḥem לֶחֶם bread כִּֽי־ kˈî- כִּי that אִם־ ʔim- אִם if לֶ֤חֶם lˈeḥem לֶחֶם bread הַ ha הַ the פָּנִים֙ ppānîm פָּנֶה face הַ ha הַ the מּֽוּסָרִים֙ mmˈûsārîm סור turn aside מִ mi מִן from לִּ lli לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לָ lā לְ to שׂוּם֙ śûm שׂים put לֶ֣חֶם lˈeḥem לֶחֶם bread חֹ֔ם ḥˈōm חֹם heat בְּ bᵊ בְּ in יֹ֖ום yˌôm יֹום day הִלָּקְחֹֽו׃ hilloqḥˈô לקח take
21:6. dedit ergo ei sacerdos sanctificatum panem neque enim erat ibi panis nisi tantum panes propositionis qui sublati fuerant a facie Domini ut ponerentur panes calidiThe priest therefore gave him hallowed bread: for there was no bread there, but only the loaves of proposition, which had been taken away from before the face of the Lord, that hot loaves might be set up.
6. So the priest gave him holy : for there was no bread there but the shewbread, that was taken from before the LORD, to put hot bread in the day when it was taken away.
21:6. So the priest gave him hallowed [bread]: for there was no bread there but the shewbread, that was taken from before the LORD, to put hot bread in the day when it was taken away.
21:6. Therefore, the priest gave to him sanctified bread. For there was no bread there, but only the bread of the Presence, which had been taken away from before the face of the Lord, so that fresh loaves might be set up.
So the priest gave him hallowed [bread]: for there was no bread there but the shewbread, that was taken from before the LORD, to put hot bread in the day when it was taken away:

21:6 И дал ему священник священного хлеба; ибо не было у него хлеба, кроме хлебов предложения, которые взяты были от лица Господа, чтобы по снятии их положить теплые хлебы.
21:6
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Δαυιδ δαβιδ Dabid; Thavith
τῷ ο the
ἱερεῖ ιερευς priest
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ἀλλὰ αλλα but
ἀπὸ απο from; away
γυναικὸς γυνη woman; wife
ἀπεσχήμεθα αντεχω hold close / onto; reach
ἐχθὲς χθες yesterday
καὶ και and; even
τρίτην τριτος third
ἡμέραν ημερα day
ἐν εν in
τῷ ο the
ἐξελθεῖν εξερχομαι come out; go out
με με me
εἰς εις into; for
ὁδὸν οδος way; journey
γέγονε γινομαι happen; become
πάντα πας all; every
τὰ ο the
παιδάρια παιδαριον little boy
ἡγνισμένα αγνιζω purify
καὶ και and; even
αὐτὴ αυτος he; him
ο the
ὁδὸς οδος way; journey
βέβηλος βεβηλος profane
διότι διοτι because; that
ἁγιασθήσεται αγιαζω hallow
σήμερον σημερον today; present
διὰ δια through; because of
τὰ ο the
σκεύη σκευος vessel; jar
μου μου of me; mine
21:6
וַ wa וְ and
יִּתֶּן־ yyitten- נתן give
לֹ֥ו lˌô לְ to
הַ ha הַ the
כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest
קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness
כִּי֩ kˌî כִּי that
לֹא־ lō- לֹא not
הָ֨יָה hˌāyā היה be
שָׁ֜ם šˈām שָׁם there
לֶ֗חֶם lˈeḥem לֶחֶם bread
כִּֽי־ kˈî- כִּי that
אִם־ ʔim- אִם if
לֶ֤חֶם lˈeḥem לֶחֶם bread
הַ ha הַ the
פָּנִים֙ ppānîm פָּנֶה face
הַ ha הַ the
מּֽוּסָרִים֙ mmˈûsārîm סור turn aside
מִ mi מִן from
לִּ lli לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לָ לְ to
שׂוּם֙ śûm שׂים put
לֶ֣חֶם lˈeḥem לֶחֶם bread
חֹ֔ם ḥˈōm חֹם heat
בְּ bᵊ בְּ in
יֹ֖ום yˌôm יֹום day
הִלָּקְחֹֽו׃ hilloqḥˈô לקח take
21:6. dedit ergo ei sacerdos sanctificatum panem neque enim erat ibi panis nisi tantum panes propositionis qui sublati fuerant a facie Domini ut ponerentur panes calidi
The priest therefore gave him hallowed bread: for there was no bread there, but only the loaves of proposition, which had been taken away from before the face of the Lord, that hot loaves might be set up.
21:6. So the priest gave him hallowed [bread]: for there was no bread there but the shewbread, that was taken from before the LORD, to put hot bread in the day when it was taken away.
21:6. Therefore, the priest gave to him sanctified bread. For there was no bread there, but only the bread of the Presence, which had been taken away from before the face of the Lord, so that fresh loaves might be set up.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:6: So the priest gave him hallowed bread - To this history our Lord alludes, Mar 2:25, in order to show that in cases of absolute necessity a breach of the ritual law was no sin. It was lawful for the priests only to eat the shew-bread; but David and his companions were starving, no other bread could be had at the time, and therefore he and his companions ate of it without sin.
1 Kings (1 Samuel) 21:7
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:6: gave him: Mat 12:3, Mat 12:4; Mar 2:25-27; Luk 6:3, Luk 6:4
hot bread: Lev 24:5-9
John Gill
So the priest gave him hallowed bread,.... Being satisfied with the account he gave of himself, and his young men, and of the lawfulness of it in case of necessity, acts of mercy being to be preferred to ritual services. Whether he gave him five loaves, as he desired, is not said; but the reason of his giving him such sort of bread is observed:
for there was no bread there; in the tabernacle, whatever might be in the house of the priest:
but the shewbread that was taken from before the Lord; from off of the shewbread table; and it seems to have been just taken off, it being sabbath day, and not as yet carried to the house of the priest, and divided among the other priests as usual; and which was then removed, to put hot bread, in the day that it was taken away; that is, new bread, twelve fresh cakes; for when the twelve, that had stood a week on the shewbread table were removed, twelve more were immediately put in their room, and it seems by this they were put hot there; but here arises a difficulty, how they could be put hot there, when it was not lawful to bake on a sabbath day. About this the Jews are divided; some say they were baked on the sabbath day, but the greater part say that baking did not drive away the sabbath, or it was lawful on the sabbath day; but others say that they were baked on the evening of the sabbath, and kept in the oven until the time of their being set upon the table (h); and, as Abarbinel observes, the mouth of the oven might be stopped up till that time to keep in the heat; but others say (i) this heat was miraculous, or that a miracle was wrought for the sake of it; which is not probable.
(h) T. Bab. Menachot, fol. 95. 2. (i) T. Bab. Yoma, fol. 2l. 1. Menachot, fol. 96. 2.
Robert Jamieson, A. R. Fausset and David Brown
there was no bread there--in the tabernacle. The removal of the old and the substitution of the new bread was done on the Sabbath (Lev 24:8), the loaves being kept warm in an oven heated the previous day.
21:721:7: Եւ ա՛նդ էր մի ՚ի ծառայիցն Սաւուղայ յաւուր յայնմիկ նեղեա՛լ նեսարա՛ւ առաջի Տեառն. եւ անուն նորա Դովե՛կ՝ Ասորի, արածէր զջորիս Սաւուղայ[3059]։ [3059] Ոմանք. Յաւուր յայնմիկ ՚ի ներսի խորանին առաջի Տեառն։
7 Այն օրն այդտեղ էր գտնւում Սաւուղի ծառաներից մէկը, որը Տիրոջ առջեւ դիւահարութեամբ էր բռնուած: Նրա անունն էր Դովեկ Ասորի: Նա Սաւուղի ջորիներն էր արածեցնում:
7 Այն օրը Սաւուղին ծառաներէն մէկը արգելափակուած էր ու անոր անունը Եդովմայեցի Դովեկ էր. անիկա Սաւուղին հովիւներուն գլուխն էր։
Եւ անդ էր մի ի ծառայիցն Սաւուղայ յաւուր յայնմիկ [406]նեղեալ նեսարաւ`` առաջի Տեառն. եւ անուն նորա Դովեկ [407]Ասորի, արածէր զջորիս`` Սաւուղայ:

21:7: Եւ ա՛նդ էր մի ՚ի ծառայիցն Սաւուղայ յաւուր յայնմիկ նեղեա՛լ նեսարա՛ւ առաջի Տեառն. եւ անուն նորա Դովե՛կ՝ Ասորի, արածէր զջորիս Սաւուղայ[3059]։
[3059] Ոմանք. Յաւուր յայնմիկ ՚ի ներսի խորանին առաջի Տեառն։
7 Այն օրն այդտեղ էր գտնւում Սաւուղի ծառաներից մէկը, որը Տիրոջ առջեւ դիւահարութեամբ էր բռնուած: Նրա անունն էր Դովեկ Ասորի: Նա Սաւուղի ջորիներն էր արածեցնում:
7 Այն օրը Սաւուղին ծառաներէն մէկը արգելափակուած էր ու անոր անունը Եդովմայեցի Դովեկ էր. անիկա Սաւուղին հովիւներուն գլուխն էր։
zohrab-1805▾ eastern-1994▾ western am▾
21:721:7 Там находился в тот день пред Господом один из слуг Сауловых, по имени Доик, Идумеянин, начальник пастухов Сауловых.
21:7 καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτῷ αυτος he; him Αβιμελεχ αβιμελεχ the ἱερεὺς ιερευς priest τοὺς ο the ἄρτους αρτος bread; loaves τῆς ο the προθέσεως προθεσις presentation; proposal ὅτι οτι since; that οὐκ ου not ἦν ειμι be ἐκεῖ εκει there ἄρτος αρτος bread; loaves ὅτι οτι since; that ἀλλ᾿ αλλα but ἢ η or; than ἄρτοι αρτος bread; loaves τοῦ ο the προσώπου προσωπον face; ahead of οἱ ο the ἀφῃρημένοι αφαιρεω take away ἐκ εκ from; out of προσώπου προσωπον face; ahead of κυρίου κυριος lord; master παρατεθῆναι παρατιθημι pose; serve ἄρτον αρτος bread; loaves θερμὸν θερμος who; what ἡμέρᾳ ημερα day ἔλαβεν λαμβανω take; get αὐτούς αυτος he; him
21:7 וְ wᵊ וְ and שָׁ֡ם šˈām שָׁם there אִישׁ֩ ʔîš אִישׁ man מֵ mē מִן from עַבְדֵ֨י ʕavᵊḏˌê עֶבֶד servant שָׁא֜וּל šāʔˈûl שָׁאוּל Saul בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he נֶעְצָר֙ neʕṣˌār עצר restrain לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and שְׁמֹ֖ו šᵊmˌô שֵׁם name דֹּאֵ֣ג dōʔˈēḡ דֹּאֵג Doeg הָ hā הַ the אֲדֹמִ֑י ʔᵃḏōmˈî אֲדֹמִי Edomite אַבִּ֥יר ʔabbˌîr אַבִּיר strong הָ hā הַ the רֹעִ֖ים rōʕˌîm רעה pasture אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לְ lᵊ לְ to שָׁאֽוּל׃ šāʔˈûl שָׁאוּל Saul
21:7. erat autem ibi vir de servis Saul in die illa intus in tabernaculo Domini et nomen eius Doec Idumeus potentissimus pastorum SaulNow a certain man of the servants of Saul was there that day, within the tabernacle of the Lord: and his name was Doeg, an Edomite, the chiefest of Saul's herdsmen.
7. Now a certain man of the servants of Saul was there that day, detained before the LORD; and his name was Doeg the Edomite, the chiefest of the herdmen that belonged to Saul.
21:7. Now a certain man of the servants of Saul [was] there that day, detained before the LORD; and his name [was] Doeg, an Edomite, the chiefest of the herdmen that [belonged] to Saul.
21:7. Now a certain man among the servants of Saul was there on that day, inside the tabernacle of the Lord. And his name was Doeg, an Edomite, the most powerful among the shepherds of Saul.
Now a certain man of the servants of Saul [was] there that day, detained before the LORD; and his name [was] Doeg, an Edomite, the chiefest of the herdmen that [belonged] to Saul:

21:7 Там находился в тот день пред Господом один из слуг Сауловых, по имени Доик, Идумеянин, начальник пастухов Сауловых.
21:7
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτῷ αυτος he; him
Αβιμελεχ αβιμελεχ the
ἱερεὺς ιερευς priest
τοὺς ο the
ἄρτους αρτος bread; loaves
τῆς ο the
προθέσεως προθεσις presentation; proposal
ὅτι οτι since; that
οὐκ ου not
ἦν ειμι be
ἐκεῖ εκει there
ἄρτος αρτος bread; loaves
ὅτι οτι since; that
ἀλλ᾿ αλλα but
η or; than
ἄρτοι αρτος bread; loaves
τοῦ ο the
προσώπου προσωπον face; ahead of
οἱ ο the
ἀφῃρημένοι αφαιρεω take away
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
κυρίου κυριος lord; master
παρατεθῆναι παρατιθημι pose; serve
ἄρτον αρτος bread; loaves
θερμὸν θερμος who; what
ἡμέρᾳ ημερα day
ἔλαβεν λαμβανω take; get
αὐτούς αυτος he; him
21:7
וְ wᵊ וְ and
שָׁ֡ם šˈām שָׁם there
אִישׁ֩ ʔîš אִישׁ man
מֵ מִן from
עַבְדֵ֨י ʕavᵊḏˌê עֶבֶד servant
שָׁא֜וּל šāʔˈûl שָׁאוּל Saul
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
נֶעְצָר֙ neʕṣˌār עצר restrain
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
שְׁמֹ֖ו šᵊmˌô שֵׁם name
דֹּאֵ֣ג dōʔˈēḡ דֹּאֵג Doeg
הָ הַ the
אֲדֹמִ֑י ʔᵃḏōmˈî אֲדֹמִי Edomite
אַבִּ֥יר ʔabbˌîr אַבִּיר strong
הָ הַ the
רֹעִ֖ים rōʕˌîm רעה pasture
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לְ lᵊ לְ to
שָׁאֽוּל׃ šāʔˈûl שָׁאוּל Saul
21:7. erat autem ibi vir de servis Saul in die illa intus in tabernaculo Domini et nomen eius Doec Idumeus potentissimus pastorum Saul
Now a certain man of the servants of Saul was there that day, within the tabernacle of the Lord: and his name was Doeg, an Edomite, the chiefest of Saul's herdsmen.
21:7. Now a certain man of the servants of Saul [was] there that day, detained before the LORD; and his name [was] Doeg, an Edomite, the chiefest of the herdmen that [belonged] to Saul.
21:7. Now a certain man among the servants of Saul was there on that day, inside the tabernacle of the Lord. And his name was Doeg, an Edomite, the most powerful among the shepherds of Saul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:7: Detained before the Lord - Probably fulfilling some vow to the Lord, and therefore for a time resident at the tabernacle.
And his name was Doeg - From Sa1 22:9 we learn that this man betrayed David's secret to Saul, which caused him to destroy the city, and slay eighty-five priests. We learn from its title that the fifty-second Psalm was made on this occasion; but titles are not to be implicitly trusted.
1 Kings (1 Samuel) 21:9
Albert Barnes: Notes on the Bible - 1834
21:7: Detained before the Lord - Either to fulfill a vow Act 21:23-27, or on account of uncleanness, or under the law of lepers Lev 13:4, Lev 13:11, Lev 13:21, or as a proselyte. It is not impossible that Doeg may have been in custody or in sanctuary for some crime.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:7: detained: Jer 7:9-11; Eze 33:31; Amo 8:5; Mat 15:8; Act 21:26, Act 21:27
Doeg: Sa1 22:9; Psa 52:1 *title
herdmen: Sa1 11:5; Gen 13:7, Gen 13:8, Gen 26:20; Ch1 27:29; Ch2 26:10
Geneva 1599
Now a certain man of the servants of Saul [was] there that day, (f) detained before the LORD; and his name [was] Doeg, an Edomite, the chiefest of the herdmen that [belonged] to Saul.
(f) Tarrying to worship before the ark.
John Gill
Now a certain man of the servants of Saul was there that day,.... When David came to Nob, and asked bread of the priest, and had it, which this man was an eyewitness of, 1Kings 22:9,
detained before the Lord; either because it was sabbath day, and so he might not travel, at least no more than two thousand cubits; or by some vow of his, which he was obliged to stay and perform; or on account of some impurity he had contracted, which he came to be cleansed from; or this detention was voluntary, in order to offer sacrifice to the Lord, or pray unto him, or to study the law of God in the tabernacle, pretending to be a very religious man:
and his name was Doeg, an Edomite, being by birth an Idumean, but a proselyte to the Jewish religion; or he was of the seed of Israel, but because he had dwelt in Edom, he was called an Edomite, as Kimchi thinks; just as Uriah is called for a like reason the Hittite:
the chiefest of the herdmen that belonged to Saul; Saul had his herds and men to look after them, and this man was set over them all, to see that they faithfully discharged their trust. The same officer the Romans called the praefect, or master of the cattle (k); See Gill on 1Chron 27:29, and See Gill on 1Chron 27:31; though this man was not only over the king's cattle, but over those that kept them; and was in the same office as Phorbas was, under Laius king of Thebes (l), and Melanthius in Homer (m), and Faustulus to Amulius (n): but Abarbinel is of opinion that this is to be understood not of the keepers of herds and flocks, but of the shepherds or rulers of the people; and that this man was set over all the other magistrates and rulers of the people, hence said to be "set over the servants of Saul", 1Kings 22:9; and so Jarchi calls him "Ab Beth Din", or father of the sanhedrim, or great court of judicature; who was detained in the tabernacle to learn the law there, that he might be the better qualified for his office; but Kimchi interprets it as we do, the chief of the keepers of the herd, and both the Septuagint and Josephus (o) say that he fed the king's mules.
(k) Vid. Pignorium de servis, p. 539. (l) Senecae Oedipus, Act. 4. v. 815, 816, 839. (m) Odyss. 20. ver. 21. (n) Aurel. Victor. orig. Gent. Roman. (o) Antiqu. l. 6. c. 12. sect. 1.
John Wesley
Detained - Not by force but by his choice; he fixed his abode there for that day; either because it was the sabbath - day; on which he might not proceed in his journey, or for the discharge of some vow. Before the Lord - That is, at the tabernacle. An Edomite - By birth, but he was proselyted to the Jewish religion.
Robert Jamieson, A. R. Fausset and David Brown
Doeg, an Edomite--who had embraced the Hebrew religion.
detained before the Lord--at the tabernacle, perhaps, in the performance of a vow, or from its being the Sabbath, which rendered it unlawful for him to prosecute his journey.
the chiefest of the herdmen that belonged to Saul--Eastern monarchs anciently had large possessions in flocks and herds; and the office of the chief shepherd was an important one.
21:821:8: Եւ ասէ Դաւիթ ցԱքիմելէք, եթէ իցէ՞ աստ ընդ ձեռամբ քով գեղա՛րդն կամ սուսեր. զի զսուսեր իմ եւ զկազմած իմ ո՛չ առի ՚ի ձեռին իմում. քանզի բա՛նն արքայի ստիպեա՛ց զիս։
8 Դաւիթն ասաց Աքիմելէքին. «Այստեղ ձեռքիդ տակ գեղարդ կամ սուր կա՞յ: Իմ սուրն ու զէնք ու զրահը հետս չեմ վերցրել, քանի որ արքայի գործը շտապ էր»:
8 Դաւիթ Աքիմելէքին ըսաւ. «Այստեղ քու ձեռքիդ տակ նիզակ մը կամ սուր մը չկա՞յ. քանզի թագաւորին գործին ստիպողական ըլլալուն համար իմ սուրս ու զէնքերս ինծի հետ չառի»։
Եւ ասէ Դաւիթ ցԱքիմելէք. Եթէ իցէ՞ աստ ընդ ձեռամբ քով գեղարդն կամ սուսեր. զի զսուսեր իմ եւ զկազմած իմ ոչ առի ի ձեռին իմում. քանզի բանն արքայի ստիպեաց զիս:

21:8: Եւ ասէ Դաւիթ ցԱքիմելէք, եթէ իցէ՞ աստ ընդ ձեռամբ քով գեղա՛րդն կամ սուսեր. զի զսուսեր իմ եւ զկազմած իմ ո՛չ առի ՚ի ձեռին իմում. քանզի բա՛նն արքայի ստիպեա՛ց զիս։
8 Դաւիթն ասաց Աքիմելէքին. «Այստեղ ձեռքիդ տակ գեղարդ կամ սուր կա՞յ: Իմ սուրն ու զէնք ու զրահը հետս չեմ վերցրել, քանի որ արքայի գործը շտապ էր»:
8 Դաւիթ Աքիմելէքին ըսաւ. «Այստեղ քու ձեռքիդ տակ նիզակ մը կամ սուր մը չկա՞յ. քանզի թագաւորին գործին ստիպողական ըլլալուն համար իմ սուրս ու զէնքերս ինծի հետ չառի»։
zohrab-1805▾ eastern-1994▾ western am▾
21:821:8 И сказал Давид Ахимелеху: нет ли здесь у тебя под рукою копья или меча? ибо я не взял с собою ни меча, ни другого оружия, так как поручение царя было спешное.
21:8 καὶ και and; even ἐκεῖ εκει there ἦν ειμι be ἓν εις.1 one; unit τῶν ο the παιδαρίων παιδαριον little boy τοῦ ο the Σαουλ σαουλ Saoul; Saul ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that συνεχόμενος συνεχω block up / in; confine νεεσσαραν νεεσσαραν in the face; facing κυρίου κυριος lord; master καὶ και and; even ὄνομα ονομα name; notable αὐτῷ αυτος he; him Δωηκ δωηκ the Σύρος συρος Syros; Siros νέμων νεμω the ἡμιόνους ημιονος Saoul; Saul
21:8 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say דָּוִד֙ dāwˌiḏ דָּוִד David לַ la לְ to אֲחִימֶ֔לֶךְ ʔᵃḥîmˈeleḵ אֲחִימֶלֶךְ Ahimelech וְ wᵊ וְ and אִ֛ין ʔˈîn אִין if יֶשׁ־ yeš- יֵשׁ existence פֹּ֥ה pˌō פֹּה here תַֽחַת־ ṯˈaḥaṯ- תַּחַת under part יָדְךָ֖ yāḏᵊḵˌā יָד hand חֲנִ֣ית ḥᵃnˈîṯ חֲנִית spear אֹו־ ʔô- אֹו or חָ֑רֶב ḥˈārev חֶרֶב dagger כִּ֣י kˈî כִּי that גַם־ ḡam- גַּם even חַרְבִּ֤י ḥarbˈî חֶרֶב dagger וְ wᵊ וְ and גַם־ ḡam- גַּם even כֵּלַי֙ kēlˌay כְּלִי tool לֹֽא־ lˈō- לֹא not לָקַ֣חְתִּי lāqˈaḥtî לקח take בְ vᵊ בְּ in יָדִ֔י yāḏˈî יָד hand כִּֽי־ kˈî- כִּי that הָיָ֥ה hāyˌā היה be דְבַר־ ḏᵊvar- דָּבָר word הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king נָחֽוּץ׃ ס nāḥˈûṣ . s נחץ urge
21:8. dixit autem David ad Ahimelech si habes hic ad manum hastam aut gladium quia gladium meum et arma mea non tuli mecum sermo enim regis urguebatAnd David said to Achimelech: Hast thou here at hand a spear, or a sword? for I brought not my own sword, nor my own weapons with me, for the king's business required haste.
8. And David said unto Ahimelech, And is there not here under thine hand spear or sword? for I have neither brought my sword nor my weapons with me, because the king’s business required haste.
21:8. And David said unto Ahimelech, And is there not here under thine hand spear or sword? for I have neither brought my sword nor my weapons with me, because the king’s business required haste.
21:8. Then David said to Ahimelech: “Do you have, here at hand, a spear or a sword? For I did not take my own sword, or my own weapons with me. For the word of the king was urgent.”
And David said unto Ahimelech, And is there not here under thine hand spear or sword? for I have neither brought my sword nor my weapons with me, because the king' s business required haste:

21:8 И сказал Давид Ахимелеху: нет ли здесь у тебя под рукою копья или меча? ибо я не взял с собою ни меча, ни другого оружия, так как поручение царя было спешное.
21:8
καὶ και and; even
ἐκεῖ εκει there
ἦν ειμι be
ἓν εις.1 one; unit
τῶν ο the
παιδαρίων παιδαριον little boy
τοῦ ο the
Σαουλ σαουλ Saoul; Saul
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
συνεχόμενος συνεχω block up / in; confine
νεεσσαραν νεεσσαραν in the face; facing
κυρίου κυριος lord; master
καὶ και and; even
ὄνομα ονομα name; notable
αὐτῷ αυτος he; him
Δωηκ δωηκ the
Σύρος συρος Syros; Siros
νέμων νεμω the
ἡμιόνους ημιονος Saoul; Saul
21:8
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
דָּוִד֙ dāwˌiḏ דָּוִד David
לַ la לְ to
אֲחִימֶ֔לֶךְ ʔᵃḥîmˈeleḵ אֲחִימֶלֶךְ Ahimelech
וְ wᵊ וְ and
אִ֛ין ʔˈîn אִין if
יֶשׁ־ yeš- יֵשׁ existence
פֹּ֥ה pˌō פֹּה here
תַֽחַת־ ṯˈaḥaṯ- תַּחַת under part
יָדְךָ֖ yāḏᵊḵˌā יָד hand
חֲנִ֣ית ḥᵃnˈîṯ חֲנִית spear
אֹו־ ʔô- אֹו or
חָ֑רֶב ḥˈārev חֶרֶב dagger
כִּ֣י kˈî כִּי that
גַם־ ḡam- גַּם even
חַרְבִּ֤י ḥarbˈî חֶרֶב dagger
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
כֵּלַי֙ kēlˌay כְּלִי tool
לֹֽא־ lˈō- לֹא not
לָקַ֣חְתִּי lāqˈaḥtî לקח take
בְ vᵊ בְּ in
יָדִ֔י yāḏˈî יָד hand
כִּֽי־ kˈî- כִּי that
הָיָ֥ה hāyˌā היה be
דְבַר־ ḏᵊvar- דָּבָר word
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
נָחֽוּץ׃ ס nāḥˈûṣ . s נחץ urge
21:8. dixit autem David ad Ahimelech si habes hic ad manum hastam aut gladium quia gladium meum et arma mea non tuli mecum sermo enim regis urguebat
And David said to Achimelech: Hast thou here at hand a spear, or a sword? for I brought not my own sword, nor my own weapons with me, for the king's business required haste.
8. And David said unto Ahimelech, And is there not here under thine hand spear or sword? for I have neither brought my sword nor my weapons with me, because the king’s business required haste.
21:8. And David said unto Ahimelech, And is there not here under thine hand spear or sword? for I have neither brought my sword nor my weapons with me, because the king’s business required haste.
21:8. Then David said to Ahimelech: “Do you have, here at hand, a spear or a sword? For I did not take my own sword, or my own weapons with me. For the word of the king was urgent.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ all ▾
John Gill
And David said unto Ahimelech,.... After he had given him some of the loaves of the shewbread:
and is there not here under thine hand spear or sword? any weapon, meaning in the tabernacle, and in his keeping, and at his disposal; he knew the sword of Goliath was there, and perhaps had a principal view to it, and put this question in order to get that in his possession:
for I have neither brought my sword nor my weapons with me; neither his sword, nor any part of his armour, but was come quite naked and unarmed and, as he pretended:
because the king's business required haste; still continuing his lie; whereas the true reason was, he was let down in haste by his wife through a window of his house, and could not stay to take his armour with him; and had lain hid for some time, and passed incognito from place to place, and without armour, that he might be the less known and observed, and least suspected; though it may seem strange that Jonathan had not provided him with a sword.
21:921:9: Եւ ասէ քահանայն. Ահա սուսերն Գողիադու այլազգւո՛յ Փղշտացւոյ՝ զոր սպանե՛ր ՚ի հովիտսն Ելայ. եւ այն պատեա՛լ կայ ձորձով յետոյ վակասին. եթէ զա՛յն առնուս ընդ քեզ՝ ա՛ռ, զի ո՛չ գոյ աստ՝ բա՛ց յայնմանէ։ Եւ ասէ Դաւիթ. Չի՛ք իբրեւ զնա, տո՛ւր ցիս զայն։ Եւ ետ նմա զայն։
9 Քահանան ասաց. «Ահա այլազգի փղշտացի Գողիաթի սուրը, որին սպանեցիր Եղա հովտում: Դա շորով փաթաթուած ու դրուած է վակասի յետեւը: Եթէ ուզում ես, վերցրո՛ւ, քանզի, բացի դրանից, այստեղ ոչինչ չկայ»: Դաւիթն ասաց. «Դրա նմանը չկայ, տո՛ւր ինձ այն»: Եւ նա դա տուեց նրան:
9 Քահանան ըսաւ. «Ահա Փղշտացի Գողիաթին սուրը՝ որ Էլայի հովիտին մէջ մեռցուցիր, անիկա եփուտին ետեւը լաթի մը մէջ փաթթուած կը կենայ. եթէ կ’ուզես զանիկա առնել՝ ա՛ռ, քանզի հոս անկէ ուրիշ չկայ»։ Դաւիթ ըսաւ. «Անոր նմանը չկայ. զանիկա ինծի տուր»։
Եւ ասէ քահանայն. Ահա սուսերն Գողիադու այլազգւոյ Փղշտացւոյ զոր սպաներ ի հովիտսն Եղայ. եւ այն պատեալ կայ ձորձով յետոյ վակասին. եթէ զայն առնուս ընդ քեզ` ա՛ռ, զի ոչ գոյ աստ բաց յայնմանէ: Եւ ասէ Դաւիթ. չիք իբրեւ զնա, տուր ցիս զայն: Եւ ետ նմա զայն:

21:9: Եւ ասէ քահանայն. Ահա սուսերն Գողիադու այլազգւո՛յ Փղշտացւոյ՝ զոր սպանե՛ր ՚ի հովիտսն Ելայ. եւ այն պատեա՛լ կայ ձորձով յետոյ վակասին. եթէ զա՛յն առնուս ընդ քեզ՝ ա՛ռ, զի ո՛չ գոյ աստ՝ բա՛ց յայնմանէ։ Եւ ասէ Դաւիթ. Չի՛ք իբրեւ զնա, տո՛ւր ցիս զայն։ Եւ ետ նմա զայն։
9 Քահանան ասաց. «Ահա այլազգի փղշտացի Գողիաթի սուրը, որին սպանեցիր Եղա հովտում: Դա շորով փաթաթուած ու դրուած է վակասի յետեւը: Եթէ ուզում ես, վերցրո՛ւ, քանզի, բացի դրանից, այստեղ ոչինչ չկայ»: Դաւիթն ասաց. «Դրա նմանը չկայ, տո՛ւր ինձ այն»: Եւ նա դա տուեց նրան:
9 Քահանան ըսաւ. «Ահա Փղշտացի Գողիաթին սուրը՝ որ Էլայի հովիտին մէջ մեռցուցիր, անիկա եփուտին ետեւը լաթի մը մէջ փաթթուած կը կենայ. եթէ կ’ուզես զանիկա առնել՝ ա՛ռ, քանզի հոս անկէ ուրիշ չկայ»։ Դաւիթ ըսաւ. «Անոր նմանը չկայ. զանիկա ինծի տուր»։
zohrab-1805▾ eastern-1994▾ western am▾
21:921:9 И сказал священник: вот меч Голиафа Филистимлянина, которого ты поразил в долине дуба, завернутый в одежду, позади ефода; если хочешь, возьми его; другого кроме этого нет здесь. И сказал Давид: нет ему подобного, дай мне его. [И дал ему.]
21:9 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward Αβιμελεχ αβιμελεχ view; see εἰ ει if; whether ἔστιν ειμι be ἐνταῦθα ενταυθα under; by τὴν ο the χεῖρά χειρ hand σου σου of you; your δόρυ δορυ or; than ῥομφαία ρομφαια broadsword ὅτι οτι since; that τὴν ο the ῥομφαίαν ρομφαια broadsword μου μου of me; mine καὶ και and; even τὰ ο the σκεύη σκευος vessel; jar οὐκ ου not εἴληφα λαμβανω take; get ἐν εν in τῇ ο the χειρί χειρ hand μου μου of me; mine ὅτι οτι since; that ἦν ειμι be τὸ ο the ῥῆμα ρημα statement; phrase τοῦ ο the βασιλέως βασιλευς monarch; king κατὰ κατα down; by σπουδήν σπουδη diligence; haste
21:9 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say הַ ha הַ the כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest חֶרֶב֩ ḥerˌev חֶרֶב dagger גָּלְיָ֨ת golyˌāṯ גָּלְיָת Goliath הַ ha הַ the פְּלִשְׁתִּ֜י ppᵊlištˈî פְּלִשְׁתִּי Philistine אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִכִּ֣יתָ׀ hikkˈîṯā נכה strike בְּ bᵊ בְּ in עֵ֣מֶק ʕˈēmeq עֵמֶק valley הָ hā הַ the אֵלָ֗ה ʔēlˈā אֵלָה big tree הִנֵּה־ hinnē- הִנֵּה behold הִ֞יא hˈî הִיא she לוּטָ֣ה lûṭˈā לוט enwrap בַ va בְּ in † הַ the שִּׂמְלָה֮ śśimlā שִׂמְלָה mantle אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after הָ hā הַ the אֵפֹוד֒ ʔēfôḏ אֵפֹד ephod אִם־ ʔim- אִם if אֹתָ֤הּ ʔōṯˈāh אֵת [object marker] תִּֽקַּח־ tˈiqqaḥ- לקח take לְךָ֙ lᵊḵˌā לְ to קָ֔ח qˈāḥ לקח take כִּ֣י kˈî כִּי that אֵ֥ין ʔˌên אַיִן [NEG] אַחֶ֛רֶת ʔaḥˈereṯ אַחֵר other זוּלָתָ֖הּ zûlāṯˌāh זוּלָה except בָּ bā בְּ in זֶ֑ה zˈeh זֶה this וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say דָּוִ֛ד dāwˈiḏ דָּוִד David אֵ֥ין ʔˌên אַיִן [NEG] כָּמֹ֖והָ kāmˌôhā כְּמֹו like תְּנֶ֥נָּה tᵊnˌennā נתן give לִּֽי׃ llˈî לְ to
21:9. et dixit sacerdos gladius Goliath Philisthei quem percussisti in valle Terebinthi est involutus pallio post ephod si istum vis tollere tolle neque enim est alius hic absque eo et ait David non est huic alter similis da mihi eumAnd the priest said: Lo, here is the sword of Goliath, the Philistine, whom thou slewest in the valley of Terebinth, wrapped up in a cloth behind the ephod: if thou wilt take this, take it, for here there is no other but this. And David said: There is none like that, give it me.
9. And the priest said, The sword of Goliath the Philistine, whom thou slowest in the vale of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it: for there is no other save that here. And David said, There is none like that; give it me.
21:9. And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it [is here] wrapped in a cloth behind the ephod: if thou wilt take that, take [it]: for [there is] no other save that here. And David said, [There is] none like that; give it me.
21:9. And the priest said: “Behold, here is the sword of Goliath, the Philistine, whom you struck down in the Valley of Terebinth. It is wrapped up in a cloak behind the ephod. If you wish to take this, take it. For there is nothing else here except this.” And David said, “There is nothing else like this, so give it to me.”
And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it [is here] wrapped in a cloth behind the ephod: if thou wilt take that, take [it]: for [there is] no other save that here. And David said, [There is] none like that; give it me:

21:9 И сказал священник: вот меч Голиафа Филистимлянина, которого ты поразил в долине дуба, завернутый в одежду, позади ефода; если хочешь, возьми его; другого кроме этого нет здесь. И сказал Давид: нет ему подобного, дай мне его. [И дал ему.]
21:9
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
πρὸς προς to; toward
Αβιμελεχ αβιμελεχ view; see
εἰ ει if; whether
ἔστιν ειμι be
ἐνταῦθα ενταυθα under; by
τὴν ο the
χεῖρά χειρ hand
σου σου of you; your
δόρυ δορυ or; than
ῥομφαία ρομφαια broadsword
ὅτι οτι since; that
τὴν ο the
ῥομφαίαν ρομφαια broadsword
μου μου of me; mine
καὶ και and; even
τὰ ο the
σκεύη σκευος vessel; jar
οὐκ ου not
εἴληφα λαμβανω take; get
ἐν εν in
τῇ ο the
χειρί χειρ hand
μου μου of me; mine
ὅτι οτι since; that
ἦν ειμι be
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦ ο the
βασιλέως βασιλευς monarch; king
κατὰ κατα down; by
σπουδήν σπουδη diligence; haste
21:9
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
הַ ha הַ the
כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest
חֶרֶב֩ ḥerˌev חֶרֶב dagger
גָּלְיָ֨ת golyˌāṯ גָּלְיָת Goliath
הַ ha הַ the
פְּלִשְׁתִּ֜י ppᵊlištˈî פְּלִשְׁתִּי Philistine
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הִכִּ֣יתָ׀ hikkˈîṯā נכה strike
בְּ bᵊ בְּ in
עֵ֣מֶק ʕˈēmeq עֵמֶק valley
הָ הַ the
אֵלָ֗ה ʔēlˈā אֵלָה big tree
הִנֵּה־ hinnē- הִנֵּה behold
הִ֞יא hˈî הִיא she
לוּטָ֣ה lûṭˈā לוט enwrap
בַ va בְּ in
הַ the
שִּׂמְלָה֮ śśimlā שִׂמְלָה mantle
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
הָ הַ the
אֵפֹוד֒ ʔēfôḏ אֵפֹד ephod
אִם־ ʔim- אִם if
אֹתָ֤הּ ʔōṯˈāh אֵת [object marker]
תִּֽקַּח־ tˈiqqaḥ- לקח take
לְךָ֙ lᵊḵˌā לְ to
קָ֔ח qˈāḥ לקח take
כִּ֣י kˈî כִּי that
אֵ֥ין ʔˌên אַיִן [NEG]
אַחֶ֛רֶת ʔaḥˈereṯ אַחֵר other
זוּלָתָ֖הּ zûlāṯˌāh זוּלָה except
בָּ בְּ in
זֶ֑ה zˈeh זֶה this
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
דָּוִ֛ד dāwˈiḏ דָּוִד David
אֵ֥ין ʔˌên אַיִן [NEG]
כָּמֹ֖והָ kāmˌôhā כְּמֹו like
תְּנֶ֥נָּה tᵊnˌennā נתן give
לִּֽי׃ llˈî לְ to
21:9. et dixit sacerdos gladius Goliath Philisthei quem percussisti in valle Terebinthi est involutus pallio post ephod si istum vis tollere tolle neque enim est alius hic absque eo et ait David non est huic alter similis da mihi eum
And the priest said: Lo, here is the sword of Goliath, the Philistine, whom thou slewest in the valley of Terebinth, wrapped up in a cloth behind the ephod: if thou wilt take this, take it, for here there is no other but this. And David said: There is none like that, give it me.
21:9. And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it [is here] wrapped in a cloth behind the ephod: if thou wilt take that, take [it]: for [there is] no other save that here. And David said, [There is] none like that; give it me.
21:9. And the priest said: “Behold, here is the sword of Goliath, the Philistine, whom you struck down in the Valley of Terebinth. It is wrapped up in a cloak behind the ephod. If you wish to take this, take it. For there is nothing else here except this.” And David said, “There is nothing else like this, so give it to me.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:9: The sword of Goliath - It has already been conjectured (see 1 Samuel 17:1-58) that the sword of Goliath was laid up as a trophy in the tabernacle.
1 Kings (1 Samuel) 21:10
Albert Barnes: Notes on the Bible - 1834
21:9: Wrapped in a cloth behind the ephod - Rather, "in the cloak," Goliath's military cloak, which was part of the dedicated trophy. The ephod was naturally hung up where the high priest alone could get at it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:9: The sword: Sa1 17:51-54
the valley: Sa1 17:2, Sa1 17:50
behold: Sa1 31:10
behind: Exo 28:6-14
Geneva 1599
And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it [is here] wrapped in a cloth behind the (g) ephod: if thou wilt take that, take [it]: for [there is] no other save that here. And David said, [There is] none like that; give it me.
(g) Behind that place where the high priests garment lay.
John Gill
And the priest said, the sword of Goliath the Philistine, whom thou slewest in the valley of Elah,.... See 1Kings 17:2,
behold, it is here wrapped in a cloth behind the ephod; the garment of the high priest, in which were the Urim and Thummim, and the breastplate, or the linen vestments of the priests; see 1Kings 22:18; which were laid up in a chamber for their use; and behind them the sword of Goliath was wrapped up in a linen cloth, and reserved as a monument of the goodness of God to Israel, and the salvation of them wrought by the hands of David, who slew Goliath with this his own sword, and brought it with him. The Targum understands this word, rendered "behind", not of the place where the sword was, but of the time when the priest said this, and paraphrases the words,"after he had inquired for him by the ephod;''see 1Kings 22:10,
if thou wilt take that, take it; as if he should say, it is not mine to give thee, but thou mayest take it if thou pleasest; none has a better right to it; it is what thou tookest from the Philistine, and may take it again for thy use if thou art so inclined; and thou must either take this or none:
for there is no other save that here; in the tabernacle, nor even in the priest's house, nor in the city; for it was a city of priests, who did not wear swords:
and David said, there is none like that, give it me; and which, as he was capable of wielding and making use of, as it is plain he was by cutting off Goliath's head with it; so it might serve to strengthen his faith in God, as often as he looked upon it, that he would keep and preserve him, and in due time deliver him out of the hands of Saul, and all his enemies.
John Wesley
Ephod - That is, behind that holy place allotted for the keeping of the sacred, or priestly garments; all which are here comprehended under the ephod; which, as the chief is put for all the rest. Here it was laid up as a sacred monument of God's power and goodness. None like it - Because it not only served him for his use, for he was a strong and tall man, and one that could wield that sword, but was also a pledge of God's favour to him. Whenever be looked upon it, it would be a support to his faith, by reminding him of what God had already done.
Robert Jamieson, A. R. Fausset and David Brown
HE TAKES GOLIATH'S SWORD. (1Kings 21:9)
sword of Goliath--(See on 1Kings 17:54).
behind the ephod--in the place allowed for keeping the sacred vestments, of which the ephod is mentioned as the chief. The giant's sword was deposited in that safe custody as a memorial of the divine goodness in delivering Israel.
There is none like that--not only for its size and superior temper, but for its being a pledge of the divine favor to him, and a constant stimulus to his faith.
21:1021:10: Եւ յարեա՛ւ Դաւիթ եւ փախեա՛ւ յաւուր յայնմիկ յերեսաց Սաւուղայ, եւ եկն Դաւիթ առ Անքո՛ւս արքայ Գեթայ։
10 Դաւիթն այդ օրը ելաւ ու փախաւ Սաւուղի առաջից եւ եկաւ Գէթի արքայ Անքուսի մօտ:
10 Այն օրը Դաւիթ ելաւ ու Սաւուղին երեսէն փախաւ եւ Գէթի Անքուս թագաւորին գնաց։
Եւ յարեաւ Դաւիթ եւ փախեաւ յաւուր յայնմիկ յերեսաց Սաւուղայ, եւ եկն Դաւիթ առ Անքուս արքայ Գեթայ:

21:10: Եւ յարեա՛ւ Դաւիթ եւ փախեա՛ւ յաւուր յայնմիկ յերեսաց Սաւուղայ, եւ եկն Դաւիթ առ Անքո՛ւս արքայ Գեթայ։
10 Դաւիթն այդ օրը ելաւ ու փախաւ Սաւուղի առաջից եւ եկաւ Գէթի արքայ Անքուսի մօտ:
10 Այն օրը Դաւիթ ելաւ ու Սաւուղին երեսէն փախաւ եւ Գէթի Անքուս թագաւորին գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
21:1021:10 И встал Давид, и убежал в тот же день от Саула, и пришел к Анхусу, царю Гефскому.
21:10 καὶ και and; even εἶπεν επω say; speak ὁ ο the ἱερεύς ιερευς priest ἰδοὺ ιδου see!; here I am ἡ ο the ῥομφαία ρομφαια broadsword Γολιαθ γολιαθ the ἀλλοφύλου αλλοφυλος foreigner ὃν ος who; what ἐπάταξας πατασσω pat; impact ἐν εν in τῇ ο the κοιλάδι κοιλας and; even αὐτὴ αυτος he; him ἐνειλημένη ενειλεω roll up in ἐν εν in ἱματίῳ ιματιον clothing; clothes εἰ ει if; whether ταύτην ουτος this; he λήμψῃ λαμβανω take; get σεαυτῷ σεαυτου of yourself λαβέ λαμβανω take; get ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ἑτέρα ετερος different; alternate πάρεξ παρεξ this; he ἐνταῦθα ενταυθα and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith ἰδοὺ ιδου see!; here I am οὐκ ου not ἔστιν ειμι be ὥσπερ ωσπερ just as αὐτή αυτος he; him δός διδωμι give; deposit μοι μοι me αὐτήν αυτος he; him
21:10 וַ wa וְ and יָּ֣קָם yyˈāqom קום arise דָּוִ֔ד dāwˈiḏ דָּוִד David וַ wa וְ and יִּבְרַ֥ח yyivrˌaḥ ברח run away בַּ ba בְּ in † הַ the יֹּום־ yyôm- יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face שָׁא֑וּל šāʔˈûl שָׁאוּל Saul וַ wa וְ and יָּבֹ֕א yyāvˈō בוא come אֶל־ ʔel- אֶל to אָכִ֖ישׁ ʔāḵˌîš אָכִישׁ Achish מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king גַּֽת׃ gˈaṯ גַּת Gath
21:10. surrexit itaque David et fugit in die illa a facie Saul et venit ad Achis regem GethAnd David arose and fled that day from the face of Saul: and came to Achis, the king of Geth:
10. And David arose, and fled that day for fear of Saul, and went to Achish the king of Gath.
21:10. And David arose, and fled that day for fear of Saul, and went to Achish the king of Gath.
21:10. And so, David rose up, and he fled on that day from the face of Saul. And he went to Achish, the king of Gath.
And David arose, and fled that day for fear of Saul, and went to Achish the king of Gath:

21:10 И встал Давид, и убежал в тот же день от Саула, и пришел к Анхусу, царю Гефскому.
21:10
καὶ και and; even
εἶπεν επω say; speak
ο the
ἱερεύς ιερευς priest
ἰδοὺ ιδου see!; here I am
ο the
ῥομφαία ρομφαια broadsword
Γολιαθ γολιαθ the
ἀλλοφύλου αλλοφυλος foreigner
ὃν ος who; what
ἐπάταξας πατασσω pat; impact
ἐν εν in
τῇ ο the
κοιλάδι κοιλας and; even
αὐτὴ αυτος he; him
ἐνειλημένη ενειλεω roll up in
ἐν εν in
ἱματίῳ ιματιον clothing; clothes
εἰ ει if; whether
ταύτην ουτος this; he
λήμψῃ λαμβανω take; get
σεαυτῷ σεαυτου of yourself
λαβέ λαμβανω take; get
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
ἑτέρα ετερος different; alternate
πάρεξ παρεξ this; he
ἐνταῦθα ενταυθα and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
ἰδοὺ ιδου see!; here I am
οὐκ ου not
ἔστιν ειμι be
ὥσπερ ωσπερ just as
αὐτή αυτος he; him
δός διδωμι give; deposit
μοι μοι me
αὐτήν αυτος he; him
21:10
וַ wa וְ and
יָּ֣קָם yyˈāqom קום arise
דָּוִ֔ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יִּבְרַ֥ח yyivrˌaḥ ברח run away
בַּ ba בְּ in
הַ the
יֹּום־ yyôm- יֹום day
הַ ha הַ the
ה֖וּא hˌû הוּא he
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
שָׁא֑וּל šāʔˈûl שָׁאוּל Saul
וַ wa וְ and
יָּבֹ֕א yyāvˈō בוא come
אֶל־ ʔel- אֶל to
אָכִ֖ישׁ ʔāḵˌîš אָכִישׁ Achish
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
גַּֽת׃ gˈaṯ גַּת Gath
21:10. surrexit itaque David et fugit in die illa a facie Saul et venit ad Achis regem Geth
And David arose and fled that day from the face of Saul: and came to Achis, the king of Geth:
10. And David arose, and fled that day for fear of Saul, and went to Achish the king of Gath.
21:10. And David arose, and fled that day for fear of Saul, and went to Achish the king of Gath.
21:10. And so, David rose up, and he fled on that day from the face of Saul. And he went to Achish, the king of Gath.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Геф - один из главных филистимских городов к западу от Вифлеема. См. прим. к 17: ст. VI гл.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David Driven from Achish. B. C. 1057.

10 And David arose, and fled that day for fear of Saul, and went to Achish the king of Gath. 11 And the servants of Achish said unto him, Is not this David the king of the land? did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands? 12 And David laid up these words in his heart, and was sore afraid of Achish the king of Gath. 13 And he changed his behaviour before them, and feigned himself mad in their hands, and scrabbled on the doors of the gate, and let his spittle fall down upon his beard. 14 Then said Achish unto his servants, Lo, ye see the man is mad: wherefore then have ye brought him to me? 15 Have I need of mad men, that ye have brought this fellow to play the mad man in my presence? shall this fellow come into my house?
David, though king elect, is here an exile--designed to be master of vast treasures, yet just now begging his bread--anointed to the crown, and yet here forced to flee from his country. Thus do God's providences sometimes seem to run counter to his promises, for the trial of his people's faith, and the glorifying of his name, in the accomplishment of his counsels, notwithstanding the difficulties that lay in the way. Here is, 1. David's flight into the land of the Philistines, where he hoped to be hid, and to remain undiscovered in the court or camp of Achish king of Gath, v. 10. Israel's darling is necessitated to quit the land of Israel, and he that was the Philistine's great enemy (upon I know not what inducements) goes to seek for shelter among them. It should seem that as, though the Israelites loved him, yet the king of Israel had a personal enmity to him, which obliged him to leave his own country, so, though the Philistines hated him, yet the king of Gath had a personal kindness for him, valuing his merit, and perhaps the more for his killing Goliath of Gath, who, it may be, had been no friend to Achish. To him David now went directly, as to one he could confide in, as afterwards (ch. xxvii. 2, 3), and Achish would not have protected him but that he was afraid of disobliging his own people. God's persecuted people have often found better usage from Philistines than from Israelites, in the Gentile theatres than in the Jewish synagogues. The king of Judah imprisoned Jeremiah, and the king of Babylon set him at liberty. 2. The disgust which the servants of Achish took at his being there, and their complaint of it to Achish (v. 11): "Is not this David? Is not this he that has triumphed over the Philistines? witness that burden of the song which was so much talked of, Saul has slain his thousands, but David, this very man, his ten thousands. Nay, Is not this he that (if our intelligence from the land of Israel be true) is, or is to be, king of the land?" As such, "he must be an enemy to our country; and is it safe or honourable for us to protect or entertain such a man?" Achish perhaps had intimated to them that it would be policy to entertain David, because he was now an enemy to Saul, and he might be hereafter a friend to them. It is common for the outlaws of a nation to be sheltered by the enemies of that nation. But the servants of Achish objected to his politics, and thought it not at all fit that he should stay among them. 3. The fright which this put David into. Though he had some reason to put confidence in Achish, yet, when he perceived the servants of Achish jealous of him, he began to be afraid that Achish would be obliged to deliver him up to them, and he was sorely afraid (v. 12), and perhaps he was the more apprehensive of his own danger, when he was thus discovered, because he wore Goliath's sword, which, we may suppose, was well known in Gath, and with which he had reason to expect they would cut off his head, as he had cut off Goliath's with it. David now learned by experience what he has taught us (Ps. cxviii. 9), that it is better to trust in the Lord than to put confidence in princes. Men of high degree are a lie, and, if we make them our hope, they may prove our fear. It was at this time that David penned Psalm lv. (Michtam, a golden psalm), when the Philistines took him in Gath, where having shown before God his distresses, he resolves (v. 3), "What time I am afraid I will trust in thee; and therefore (v. 11) will not be afraid what man can do unto me, no, not the sons of giants." 4. The course he took to get out of their hands: He feigned himself mad, v. 13. He used the gestures and fashions of a natural fool, or one that had gone out of his wits, supposing they would be ready enough to believe that the disgrace he had fallen into, and the troubles he was now in, had driven him distracted. This dissimulation of his cannot be justified (it was a mean thing thus to disparage himself, and inconsistent with truth thus to misrepresent himself, and therefore not becoming the honour and sincerity of such a man as David); yet it may in some degree be excused, for it was not a downright lie and it was like a stratagem in war, by which he imposed upon his enemies for the preservation of his own life. What David did here in pretence and for his own safety, which made it partly excusable, drunkards do really, and only to gratify a base lust: they made fools of themselves and change their behaviour; their words and actions commonly are either as silly and ridiculous as an idiot's or as furious and outrageous as a madman's, which has often made me wonder that ever men of sense and honour should allow themselves in it. 5. His escape by this means, v. 14, 15. I am apt to think Achish was aware that the delirium was but counterfeit, but, being desirous to protect David (as we find afterwards he was very kind to him, even when the lord of the Philistines favoured him not, ch. xxviii. 1, 2; xxix. 6), he pretended to his servants that he really thought he was mad, and therefore had reason to question whether it was David or no; or, if it were, they need not fear him, what harm could he do them now that his reason had departed from him? They suspected that Achish was inclined to entertain him: "Not I," says he. "He is a madman. I'll have nothing to do with him. You need not fear that I should employ him, or give him any countenance." He humours the thing well enough when he asks, "Have I need of madmen? Shall this fool come into my house? I will show him no kindness, but then you shall do him no hurt, for, if he be a madmen, he is to be pitied." He therefore drove him away, as it is in the title of Ps. xxxiv., which David penned upon this occasion, and an excellent psalm it is, and shows that he did not change his spirit when he changed his behaviour, but even in the greatest difficulties and hurries his heart was fixed, trusting in the Lord; and he concludes that psalm with this assurance, that none of those that trust in God shall be desolate, though they may be, as he now was, solitary and distressed, persecuted, but not forsaken.
Adam Clarke: Commentary on the Bible - 1831
21:10: Went to Achish the king of Gath - This was the worst place to which he could have gone: it was the very city of Goliath, whom he had slain, and whose sword he now wore; and he soon found, from the conversation of the servants of Achish, that his life was in the most imminent danger in this place.
1 Kings (1 Samuel) 21:13
Albert Barnes: Notes on the Bible - 1834
21:10: Achish king of Gath - It appears from the title that Ps. 34 was composed on this occasion. (See the note there.) Nothing can give a more lively impression of the straits to which David was reduced than the fact of his going to the country of the Philistines.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:10: fled: Sa1 27:1; Kg1 19:3; Jer 26:21
Achish: or, Abimelech, Sa1 27:2; Psa 34:1 *title
Gath: Jerome says there was a large town called Gath, in the way from Eleutheropolis to Gaza; and Eusebius speaks of another Gath, five miles from Eleutheropolis, towards Lydda (and consequently different from that mentioned by Jerome); and also of another Gath, between Jamnia and Antipatris. It appears to have been the extreme boundary of the Philistine territory in one direction, as Ekron was on the other (Sa1 7:14; Sa1 17:52), and lay near Mareshah (Ch2 11:8. Mic 1:14), which agrees pretty well with the position assigned it by Jerome. But Reland and Dr. Wells agree with Eusebius; and the authors of the Universal History (b. i. c. 7) place it about six miles form Jamnia, fourteen south of Joppa, and thirty-two west of Jerusalem.
Carl Friedrich Keil and Franz Delitzsch

David with Achish at Gath. - David fled from Nob to Achish of Gath. This Philistian king is called Abimelech in the heading of Ps 34, according to the standing title of the Philistian princes at Gath. The fact that David fled at once out of the land, and that to the Philistines at Gath, may be accounted for from the great agitation into which he had been thrown by the information he had received from Jonathan concerning Saul's implacable hatred. As some years had passed since the defeat of Goliath, and the conqueror of Goliath was probably not personally known to many of the Philistines, he might hope that he should not be recognised in Gath, and that he might receive a welcome there with his few attendants, as a fugitive who had been driven away by Saul, the leading foe of the Philistines.
(Note: This removes the objection raised by modern critics to the historical credibility of the narrative before us, namely, that David would certainly not have taken refuge at once with the Philistines, but would only have gone to them in the utmost extremity (Thenius). It is impossible to see how the words "he fled that day for fear of Saul" (1Kings 21:11) are to prove that this section originally stood in a different connection, and are only arbitrarily inserted here (Thenius). Unless we tear away the words in the most arbitrary manner from the foregoing word ויּברח, they not only appear quite suitable, but even necessary, since David's journey to Abimelech was not a flight, or at all events it is not described as a flight in the text; and David's flight from Saul really began with his departure from Nob. Still less can the legendary origin of this account be inferred from the fact that some years afterwards David really did take refuge with Achish in the Philistian country (1Kings 27:1-12 and 1Kings 29:1-11), or the conjecture sustained that this is only a distorted legend of that occurrence. For if the later sojourn of David with Achish be a historical fact, that popular legend could not possibly have assumed a form so utterly different as the account before us, to say nothing of the fact that this occurrence has a firm historical support in Ps 34:1.)
But in this he was mistaken. He was recognised at once by the courtiers of Achish. They said to their prince, "Is not this David the king of the land? Have they not sung in circles, Saul hath slain his thousands, and David his ten thousands?" (cf. 1Kings 18:6-7). "King of the land" they call David, not because his anointing and divine election were known to them, but on account of his victorious deeds, which had thrown Saul entirely into the shade. Whether they intended by these words to celebrate David as a hero, or to point him out to their prince as a dangerous man, cannot be gathered from the words themselves, nor can the question be decided with certainty at all (cf. 1Kings 29:5).
Geneva 1599
And David arose, and (h) fled that day for fear of Saul, and went to Achish the king of Gath.
(h) That is, out of Saul's domain.
John Gill
And David arose and fled that day for fear of Saul,.... He had fled before for fear of him both from his own house, and from Naioth, 1Kings 19:18; but now he fled out of the land of Israel, for fear of him; or it may be the reason of his fear and flight on this day was because of Doeg the Edomite, lest he should go directly to Saul, and tell him where he was; and therefore through fear of him would not stay any longer, but the same day he came, he fled:
and went to Achish the king of Gath; Gath, according to Bunting (p), was twenty four miles from Nob. Achish, the king of it, is called Abimelech in the title of the thirty fourth psalm, see Ps 34:1, that name being common to the kings of the Philistines, as Pharaoh was to the kings of Egypt. It may seem strange that David should go into an enemy's country, and especially to the country of the Philistines, by whom he was mortally hated for the victories he had obtained over them, and the numbers of them he had slain; and particularly that he should go to Gath, the place of Goliath, their champion, whom he had slain, and whose sword he now had with him: but this is to be said for him, that such was the fury of Saul against him, and his resolution to slay him, that he was as safe in an enemy's country as in the land of Israel; and that if he must die, he might as well die in one place as another; and that he went particularly here, the reason might be, because all other lands were at peace with Saul, and so would have delivered him up to him, had he went elsewhere; but this people were at war with him, and he might hope not to be known by them; and if he was, that they might think it their interest, to detain such a person that was so serviceable to Saul, and so harmful to them; and being Saul's enemy, they might hope to engage him on their side against him; and besides, he might know that Achish was well disposed towards him, as he seems to be, and might like him never the worse for cutting off Goliath's head, who might not be heartily in the interest of Achish. After all, as impolitic as this step of David's may seems to be, it is what great men have taken in their distress, to go over to their enemies, as Themistocles to the Molossians, and Alcibiades to the Lacedemonians.
(p) Travels, &c. p. 136.
John Wesley
To Achish - A strange action; but it must be considered, that Saul's rage was so great, his power also, and diligence in hunting after him that he despaired of escaping any other way: and a desperate disease, produceth a desperate remedy. The king elect is here an exile: anointed to the crown, and yet forced to run his country. So do God's providences sometimes run counter to his promises, for the trial of our faith, and the glorifying his name in accomplishing his counsels, notwithstanding the difficulties that lie in the way.
Robert Jamieson, A. R. Fausset and David Brown
AT GATH HE FEIGNS HIMSELF MAD. (1Kings 21:10-15)
David . . . fled . . . to Achish the king of Gath--which was one of the five principalities of the Philistines. In this place his person must have been known, and to venture into that country, he their greatest enemy, and with the sword of Goliath in his hand, would seem to have been a perilous experiment; but, doubtless, the protection he received implies that he had been directed by the divine oracle. Achish was generous (1Kings 27:6). He might wish to weaken the resources of Saul, and it was common in ancient times for great men to be harbored by neighboring princes.
21:1121:11: Եւ ասեն ծառայքն Անքուսայ ցնա. Ո՞չ սա՛ է Դաւիթ՝ թագաւոր երկրին. ո՞չ սմա նուագէին պարաւորքն եւ ասէին՝ Եհա՛ր Սաւուղ զհազարս, եւ Դաւիթ զբե՛ւրս։
11 Անքուսի ծառաներն ասացին նրան. «Սա Դաւիթը չէ՞, այն երկրի թագաւորը: Սրա համար չէ՞, որ պար բռնող կանայք երգում էին ու ասում. “Սաւուղը հազար սպանեց, իսկ Դաւիթը՝ հազարաւորներ”»:
11 Անքուսին ծառաները անոր ըսին. «Երկրին թագաւորը՝ Դաւիթը ասիկա չէ՞. ասոր համար չէ՞ր որ պար բռնողները կ’երգէին ու կ’ըսէին. Սաւուղ իր հազարաւորները զարկաւ, Իսկ Դաւիթ իր բիւրաւորները»։
Եւ ասեն ծառայքն Անքուսայ ցնա. Ո՞չ սա է Դաւիթ թագաւոր երկրին. ո՞չ սմա նուագէին պարաւորքն եւ ասէին` Եհար Սաւուղ զհազարս, եւ Դաւիթ զբեւրս:

21:11: Եւ ասեն ծառայքն Անքուսայ ցնա. Ո՞չ սա՛ է Դաւիթ՝ թագաւոր երկրին. ո՞չ սմա նուագէին պարաւորքն եւ ասէին՝ Եհա՛ր Սաւուղ զհազարս, եւ Դաւիթ զբե՛ւրս։
11 Անքուսի ծառաներն ասացին նրան. «Սա Դաւիթը չէ՞, այն երկրի թագաւորը: Սրա համար չէ՞, որ պար բռնող կանայք երգում էին ու ասում. “Սաւուղը հազար սպանեց, իսկ Դաւիթը՝ հազարաւորներ”»:
11 Անքուսին ծառաները անոր ըսին. «Երկրին թագաւորը՝ Դաւիթը ասիկա չէ՞. ասոր համար չէ՞ր որ պար բռնողները կ’երգէին ու կ’ըսէին. Սաւուղ իր հազարաւորները զարկաւ, Իսկ Դաւիթ իր բիւրաւորները»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1121:11 И сказали Анхусу слуги его: не это ли Давид, царь той страны? не ему ли пели в хороводах и говорили: >?
21:11 καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτὴν αυτος he; him αὐτῷ αυτος he; him καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἔφυγεν φευγω flee ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἐκ εκ from; out of προσώπου προσωπον face; ahead of Σαουλ σαουλ Saoul; Saul καὶ και and; even ἦλθεν ερχομαι come; go Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward Αγχους αγχους monarch; king Γεθ γεθ Geth; Yeth
21:11 וַ wa וְ and יֹּ֨אמְר֜וּ yyˌōmᵊrˈû אמר say עַבְדֵ֤י ʕavᵊḏˈê עֶבֶד servant אָכִישׁ֙ ʔāḵîš אָכִישׁ Achish אֵלָ֔יו ʔēlˈāʸw אֶל to הֲ hᵃ הֲ [interrogative] לֹוא־ lô- לֹא not זֶ֥ה zˌeh זֶה this דָוִ֖ד ḏāwˌiḏ דָּוִד David מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not לָ lā לְ to זֶ֗ה zˈeh זֶה this יַעֲנ֤וּ yaʕᵃnˈû ענה sing בַ va בְּ in † הַ the מְּחֹלֹות֙ mmᵊḥōlôṯ מְחֹלָה round dance לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הִכָּ֤ה hikkˈā נכה strike שָׁאוּל֙ šāʔûl שָׁאוּל Saul בַּב *ba בְּ in אֲלָפָ֔יואלפו *ʔᵃlāfˈāʸw אֶלֶף thousand וְ wᵊ וְ and דָוִ֖ד ḏāwˌiḏ דָּוִד David בְּב *bᵊ בְּ in רִבְבֹתָֽיורבבתו *rivᵊvōṯˈāʸw רְבָבָה multitude
21:11. dixeruntque ei servi Achis numquid non iste est David rex terrae nonne huic cantabant per choros dicentes percussit Saul mille et David decem miliaAnd the servants of Achis, when they saw David, said to him: Is not this David, the king of the land? Did they not sing to him in their dances, saying: Saul hath slain his thousands, and David his ten thousands?
11. And the servants of Achish said unto him, Is not this David the king of the land? did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands?
21:11. And the servants of Achish said unto him, [Is] not this David the king of the land? did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands?
21:11. And the servants of Achish, when they had seen David, said to him: “Is this not David, the king of the land? Were they not singing about him, while dancing, saying, ‘Saul has struck down a thousand, and David ten thousand?’ ”
And the servants of Achish said unto him, [Is] not this David the king of the land? did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands:

21:11 И сказали Анхусу слуги его: не это ли Давид, царь той страны? не ему ли пели в хороводах и говорили: <<Саул поразил тысячи, а Давид~--- десятки тысяч>>?
21:11
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτὴν αυτος he; him
αὐτῷ αυτος he; him
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἔφυγεν φευγω flee
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
ἦλθεν ερχομαι come; go
Δαυιδ δαβιδ Dabid; Thavith
πρὸς προς to; toward
Αγχους αγχους monarch; king
Γεθ γεθ Geth; Yeth
21:11
וַ wa וְ and
יֹּ֨אמְר֜וּ yyˌōmᵊrˈû אמר say
עַבְדֵ֤י ʕavᵊḏˈê עֶבֶד servant
אָכִישׁ֙ ʔāḵîš אָכִישׁ Achish
אֵלָ֔יו ʔēlˈāʸw אֶל to
הֲ hᵃ הֲ [interrogative]
לֹוא־ lô- לֹא not
זֶ֥ה zˌeh זֶה this
דָוִ֖ד ḏāwˌiḏ דָּוִד David
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
הֲ hᵃ הֲ [interrogative]
לֹ֣וא lˈô לֹא not
לָ לְ to
זֶ֗ה zˈeh זֶה this
יַעֲנ֤וּ yaʕᵃnˈû ענה sing
בַ va בְּ in
הַ the
מְּחֹלֹות֙ mmᵊḥōlôṯ מְחֹלָה round dance
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
הִכָּ֤ה hikkˈā נכה strike
שָׁאוּל֙ šāʔûl שָׁאוּל Saul
בַּב
*ba בְּ in
אֲלָפָ֔יואלפו
*ʔᵃlāfˈāʸw אֶלֶף thousand
וְ wᵊ וְ and
דָוִ֖ד ḏāwˌiḏ דָּוִד David
בְּב
*bᵊ בְּ in
רִבְבֹתָֽיורבבתו
*rivᵊvōṯˈāʸw רְבָבָה multitude
21:11. dixeruntque ei servi Achis numquid non iste est David rex terrae nonne huic cantabant per choros dicentes percussit Saul mille et David decem milia
And the servants of Achis, when they saw David, said to him: Is not this David, the king of the land? Did they not sing to him in their dances, saying: Saul hath slain his thousands, and David his ten thousands?
21:11. And the servants of Achish said unto him, [Is] not this David the king of the land? did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands?
21:11. And the servants of Achish, when they had seen David, said to him: “Is this not David, the king of the land? Were they not singing about him, while dancing, saying, ‘Saul has struck down a thousand, and David ten thousand?’ ”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
21:11: The king of the land - The Philistines gave him the title which their own lords bore.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:11: the servants: Psa 56:1 *title
the king: Sa1 16:1, Sa1 18:7, Sa1 18:8, Sa1 29:5
John Gill
And the servants of Achish said unto him,.... Who knew who David was, and perceiving that he was respected by Achish:
is not this David the king of the land? of the land of the Philistines; so some render the words, "the king of this land" (q); which belongs unto him for his conquest of Goliath; for this was what was proposed by him, that whoever was the conqueror should possess the kingdom; and seeing it belongs to him, O Achish, why dost thou admit him to court? thou wilt be driven from the throne, and we shall be his servants, and not thine (r): but rather they mean the king of the land of Israel, having heard that he was anointed king by Samuel, and was to succeed Saul; or rather, they called him so because he led out the armies of Israel as their general, and being victorious was more respected than even Saul was; for they had heard what the women sung in their songs as follows:
did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands? which are the burden of their song, 1Kings 18:7; and from whence the servants of Achish concluded, that he was in greater authority or honour, and in greater esteem than Saul their king was.
(q) "rex hujus regionis", Vatablus. (r) Vid. Jarchium & Jesaiam in loc.
John Wesley
King of the land - Of Canaan. They call him king, either more generally for the governor, the most eminent captain and commander, or, as the king elect, the person designed to be king: for, by this time, the fame of Saul's rejection, and David's destination to the kingdom, was got abroad among the Israelites, and from them, probably to the Philistines. Did they not sing, &c. - And therefore consider what to do; and now our great enemy is in thy hand, be sure thou never let him go alive.
21:1221:12: Եւ ե՛դ Դաւիթ զբանսն ՚ի սրտի իւրում, եւ երկեա՛ւ յոյժ յերեսաց Անքուսայ արքայի Գեթայ[3060]. [3060] Ոմանք. Անքուսայ Գեթացւոյ։
12 Դաւիթն այս խօսքերը պահեց իր յիշողութեան մէջ եւ սաստիկ վախեցաւ Գէթի արքայ Անքուսից:
12 Դաւիթ այս խօսքերը իր սրտին մէջ դրաւ ու Գէթի թագաւորին Անքուսին երեսէն շատ վախցաւ։
Եւ եդ Դաւիթ զբանսն ի սրտի իւրում, եւ երկեաւ յոյժ յերեսաց Անքուսայ արքայի Գեթայ:

21:12: Եւ ե՛դ Դաւիթ զբանսն ՚ի սրտի իւրում, եւ երկեա՛ւ յոյժ յերեսաց Անքուսայ արքայի Գեթայ[3060].
[3060] Ոմանք. Անքուսայ Գեթացւոյ։
12 Դաւիթն այս խօսքերը պահեց իր յիշողութեան մէջ եւ սաստիկ վախեցաւ Գէթի արքայ Անքուսից:
12 Դաւիթ այս խօսքերը իր սրտին մէջ դրաւ ու Գէթի թագաւորին Անքուսին երեսէն շատ վախցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1221:12 Давид положил слова эти в сердце своем и сильно боялся Анхуса, царя Гефского.
21:12 καὶ και and; even εἶπαν επω say; speak οἱ ο the παῖδες παις child; boy Αγχους αγχους to; toward αὐτόν αυτος he; him οὐχὶ ουχι not; not actually οὗτος ουτος this; he Δαυιδ δαβιδ Dabid; Thavith ὁ ο the βασιλεὺς βασιλευς monarch; king τῆς ο the γῆς γη earth; land οὐχὶ ουχι not; not actually τούτῳ ουτος this; he ἐξῆρχον εξαρχω the χορεύουσαι χορευουσαι tell; declare ἐπάταξεν πατασσω pat; impact Σαουλ σαουλ Saoul; Saul ἐν εν in χιλιάσιν χιλιας thousand αὐτοῦ αυτος he; him καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith ἐν εν in μυριάσιν μυριας myriad αὐτοῦ αυτος he; him
21:12 וַ wa וְ and יָּ֧שֶׂם yyˈāśem שׂים put דָּוִ֛ד dāwˈiḏ דָּוִד David אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֥ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these בִּ bi בְּ in לְבָבֹ֑ו lᵊvāvˈô לֵבָב heart וַ wa וְ and יִּרָ֣א yyirˈā ירא fear מְאֹ֔ד mᵊʔˈōḏ מְאֹד might מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face אָכִ֥ישׁ ʔāḵˌîš אָכִישׁ Achish מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king גַּֽת׃ gˈaṯ גַּת Gath
21:12. posuit autem David sermones istos in corde suo et extimuit valde a facie Achis regis GethBut David laid up these words in his heart, and was exceedingly afraid at the face of Achis, the king of Geth.
12. And David laid up these words in his heart, and was sore afraid of Achish the king of Gath.
21:12. And David laid up these words in his heart, and was sore afraid of Achish the king of Gath.
21:12. Then David took these words to his heart, and he became exceedingly afraid before the face of Achish, the king of Gath.
And David laid up these words in his heart, and was sore afraid of Achish the king of Gath:

21:12 Давид положил слова эти в сердце своем и сильно боялся Анхуса, царя Гефского.
21:12
καὶ και and; even
εἶπαν επω say; speak
οἱ ο the
παῖδες παις child; boy
Αγχους αγχους to; toward
αὐτόν αυτος he; him
οὐχὶ ουχι not; not actually
οὗτος ουτος this; he
Δαυιδ δαβιδ Dabid; Thavith
ο the
βασιλεὺς βασιλευς monarch; king
τῆς ο the
γῆς γη earth; land
οὐχὶ ουχι not; not actually
τούτῳ ουτος this; he
ἐξῆρχον εξαρχω the
χορεύουσαι χορευουσαι tell; declare
ἐπάταξεν πατασσω pat; impact
Σαουλ σαουλ Saoul; Saul
ἐν εν in
χιλιάσιν χιλιας thousand
αὐτοῦ αυτος he; him
καὶ και and; even
Δαυιδ δαβιδ Dabid; Thavith
ἐν εν in
μυριάσιν μυριας myriad
αὐτοῦ αυτος he; him
21:12
וַ wa וְ and
יָּ֧שֶׂם yyˈāśem שׂים put
דָּוִ֛ד dāwˈiḏ דָּוִד David
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֥ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
בִּ bi בְּ in
לְבָבֹ֑ו lᵊvāvˈô לֵבָב heart
וַ wa וְ and
יִּרָ֣א yyirˈā ירא fear
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
אָכִ֥ישׁ ʔāḵˌîš אָכִישׁ Achish
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
גַּֽת׃ gˈaṯ גַּת Gath
21:12. posuit autem David sermones istos in corde suo et extimuit valde a facie Achis regis Geth
But David laid up these words in his heart, and was exceedingly afraid at the face of Achis, the king of Geth.
12. And David laid up these words in his heart, and was sore afraid of Achish the king of Gath.
21:12. And David laid up these words in his heart, and was sore afraid of Achish the king of Gath.
21:12. Then David took these words to his heart, and he became exceedingly afraid before the face of Achish, the king of Gath.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:12: laid up: Psa 119:11; Luk 2:19, Luk 2:51
sore: Sa1 21:10; Gen 12:11-13, Gen 26:7; Psa 34:4, Psa 56:3
Carl Friedrich Keil and Franz Delitzsch

But David took these words to heart, and was in great fear of Achish, lest he should treat him as an enemy, and kill him. In order to escape this danger, "he disguised his understanding (i.e., pretended to be out of his mind) in their eyes (i.e., before the courtiers of Achish), behaved insanely under their hands (when they tried to hold him as a madman), scribbled upon the door-wings, and let his spittle run down into his beard." The suffix to וישׁנּו is apparently superfluous, as the object, את־טעמו, follows immediately afterwards. But it may be accounted for from the circumstantiality of the conversation of every-day life, as in 2Kings 14:6, and (though these cases are not perfectly parallel) Ex 2:6; Prov 5:22; Ezek 10:3 (cf. Gesenius' Gramm. 121, 6, Anm. 3). ויתו, from תּוה, to make signs, i.e., to scribble. The lxx and Vulgate render it ἐτυμπανίζειν, impingebat, he drummed, smote with his fists upon the wings of the door, which would make it appear as if they had read ויּתף (from תּפף), which seems more suitable to the condition of a madman whose saliva ran out of his mouth.
John Gill
And David laid up these words in his heart,.... Pondered upon them, and thought them over in his mind, finding that he was known, and his character also, and considered with himself what might be the consequence of this:
and was sore afraid of Achish the king of Gath; lest he should be set against him, and be prevailed upon by his servants to take away his life, or deliver him up into the hands of Saul.
John Wesley
Was afraid - Lest either their revenge or policy should prompt them to kill him. Perhaps he was the more apprehensive, because he wore Goliath's sword, which was probably well known at Gath. He now learned by experience what he afterward taught us, Ps 118:9. It is better to trust in the Lord, than to put any confidence in princes.
21:1321:13: եւ այլակերպեաց առաջի նորա զերեսս իւր, եւ պատճառեցա՛ւ յաւուր յայնմիկ. եւ կաքաւէ՛ր առ դուրս քաղաքին, եւ ծորեցուցանէր զլորձունս իւր ՚ի վերայ մօրուաց իւրոց, եւ յափսիթե՛րս խաղայր։
13 Նա իր դէմքն այլակերպեց, այդ օրը նրանց առջեւ խելագար ձեւացաւ: Նա նուագում պարում էր քաղաքի դռների մօտ, լորձունքները ծորեցնում իր մօրուքի վրայ, գլուխկոնծի տալիս:
13 Անոնց առջեւ իր դէմքը փոխելով՝ անոնց ձեռքին տակ զինք խենթ ձեւացուց. դռներու փեղկերուն վրայ նշաններ կը գծէր ու լորձունքները մօրուքին վրայ կը վազցնէր։
եւ այլակերպեաց առաջի նոցա զերեսս իւր, եւ պատճառեցաւ [408]յաւուր յայնմիկ. եւ կաքաւէր առ դուրս քաղաքին``, եւ ծորեցուցանէր զլորձունս իւր ի վերայ մօրուաց իւրոյ, [409]եւ յափսիթերս խաղայր:

21:13: եւ այլակերպեաց առաջի նորա զերեսս իւր, եւ պատճառեցա՛ւ յաւուր յայնմիկ. եւ կաքաւէ՛ր առ դուրս քաղաքին, եւ ծորեցուցանէր զլորձունս իւր ՚ի վերայ մօրուաց իւրոց, եւ յափսիթե՛րս խաղայր։
13 Նա իր դէմքն այլակերպեց, այդ օրը նրանց առջեւ խելագար ձեւացաւ: Նա նուագում պարում էր քաղաքի դռների մօտ, լորձունքները ծորեցնում իր մօրուքի վրայ, գլուխկոնծի տալիս:
13 Անոնց առջեւ իր դէմքը փոխելով՝ անոնց ձեռքին տակ զինք խենթ ձեւացուց. դռներու փեղկերուն վրայ նշաններ կը գծէր ու լորձունքները մօրուքին վրայ կը վազցնէր։
zohrab-1805▾ eastern-1994▾ western am▾
21:1321:13 И изменил лице свое пред ними, и притворился безумным в их глазах, и чертил на дверях, [кидался на руки свои] и пускал слюну по бороде своей.
21:13 καὶ και and; even ἔθετο τιθημι put; make Δαυιδ δαβιδ Dabid; Thavith τὰ ο the ῥήματα ρημα statement; phrase ἐν εν in τῇ ο the καρδίᾳ καρδια heart αὐτοῦ αυτος he; him καὶ και and; even ἐφοβήθη φοβεω afraid; fear σφόδρα σφοδρα vehemently; tremendously ἀπὸ απο from; away προσώπου προσωπον face; ahead of Αγχους αγχους monarch; king Γεθ γεθ Geth; Yeth
21:13 וַ wa וְ and יְשַׁנֹּ֤ו yᵊšannˈô שׁנה change אֶת־ ʔeṯ- אֵת [object marker] טַעְמֹו֙ ṭaʕmˌô טַעַם taste בְּ bᵊ בְּ in עֵ֣ינֵיהֶ֔ם ʕˈênêhˈem עַיִן eye וַ wa וְ and יִּתְהֹלֵ֖ל yyiṯhōlˌēl הלל be infatuated בְּ bᵊ בְּ in יָדָ֑ם yāḏˈām יָד hand וַו *wa וְ and יְתָיו֙יתו *yᵊṯāʸw תוה mark עַל־ ʕal- עַל upon דַּלְתֹ֣ות dalᵊṯˈôṯ דֶּלֶת door הַ ha הַ the שַּׁ֔עַר ššˈaʕar שַׁעַר gate וַ wa וְ and יֹּ֥ורֶד yyˌôreḏ ירד descend רִירֹ֖ו rîrˌô רִיר spittle אֶל־ ʔel- אֶל to זְקָנֹֽו׃ zᵊqānˈô זָקָן beard
21:13. et inmutavit os suum coram eis et conlabebatur inter manus eorum et inpingebat in ostia portae defluebantque salivae eius in barbamAnd he changed his countenance before them, and slipt down between their hands: and he stumbled against the doors of the gate, and his spittle ran down upon his beard.
13. And he changed his behaviour before them, and feigned himself mad in their hands, and scrabbled on the doors of the gate, and let his spittle fall down upon his beard.
21:13. And he changed his behaviour before them, and feigned himself mad in their hands, and scrabbled on the doors of the gate, and let his spittle fall down upon his beard.
21:13. And he altered his mouth before them, and he slipped down between their hands. And he stumbled against the doors of the gate. And his spit flowed down his beard.
And he changed his behaviour before them, and feigned himself mad in their hands, and scrabbled on the doors of the gate, and let his spittle fall down upon his beard:

21:13 И изменил лице свое пред ними, и притворился безумным в их глазах, и чертил на дверях, [кидался на руки свои] и пускал слюну по бороде своей.
21:13
καὶ και and; even
ἔθετο τιθημι put; make
Δαυιδ δαβιδ Dabid; Thavith
τὰ ο the
ῥήματα ρημα statement; phrase
ἐν εν in
τῇ ο the
καρδίᾳ καρδια heart
αὐτοῦ αυτος he; him
καὶ και and; even
ἐφοβήθη φοβεω afraid; fear
σφόδρα σφοδρα vehemently; tremendously
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
Αγχους αγχους monarch; king
Γεθ γεθ Geth; Yeth
21:13
וַ wa וְ and
יְשַׁנֹּ֤ו yᵊšannˈô שׁנה change
אֶת־ ʔeṯ- אֵת [object marker]
טַעְמֹו֙ ṭaʕmˌô טַעַם taste
בְּ bᵊ בְּ in
עֵ֣ינֵיהֶ֔ם ʕˈênêhˈem עַיִן eye
וַ wa וְ and
יִּתְהֹלֵ֖ל yyiṯhōlˌēl הלל be infatuated
בְּ bᵊ בְּ in
יָדָ֑ם yāḏˈām יָד hand
וַו
*wa וְ and
יְתָיו֙יתו
*yᵊṯāʸw תוה mark
עַל־ ʕal- עַל upon
דַּלְתֹ֣ות dalᵊṯˈôṯ דֶּלֶת door
הַ ha הַ the
שַּׁ֔עַר ššˈaʕar שַׁעַר gate
וַ wa וְ and
יֹּ֥ורֶד yyˌôreḏ ירד descend
רִירֹ֖ו rîrˌô רִיר spittle
אֶל־ ʔel- אֶל to
זְקָנֹֽו׃ zᵊqānˈô זָקָן beard
21:13. et inmutavit os suum coram eis et conlabebatur inter manus eorum et inpingebat in ostia portae defluebantque salivae eius in barbam
And he changed his countenance before them, and slipt down between their hands: and he stumbled against the doors of the gate, and his spittle ran down upon his beard.
13. And he changed his behaviour before them, and feigned himself mad in their hands, and scrabbled on the doors of the gate, and let his spittle fall down upon his beard.
21:13. And he changed his behaviour before them, and feigned himself mad in their hands, and scrabbled on the doors of the gate, and let his spittle fall down upon his beard.
21:13. And he altered his mouth before them, and he slipped down between their hands. And he stumbled against the doors of the gate. And his spit flowed down his beard.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
13: И изменил лицо свое, т. е. притворился безумным, дабы не возбудить в филистимлянах подозрений насчет каких-нибудь скрытых политических целей его прибытия к ним.
Adam Clarke: Commentary on the Bible - 1831
21:13: And he changed his behavior - Some imagine David was so terrified at the danger to which he was now exposed, that he was thrown into a kind of frenzy, accompanied with epileptic fits. This opinion is countenanced by the Septuagint, who render the passage thus: Ιδου ιδετε ανδρα επιλητον; "Behold, ye see an epileptic man. Why have ye introduced him to me?" Μη ελαττουμαι επιληπτων εγω; "Have I any need of epileptics, that ye have brought him to have his fits before me, (επιληπτευεσθαι προς με?") It is worthy of remark, that the spittle falling upon the beard, i.e., slavering or frothing at the mouth, is a genuine concomitant of an epileptic fit.
If this translation be allowed, it will set the conduct of David in a clearer point of view than the present translation does. But others think the whole was a feigned conduct, and that he acted the part of a lunatic or madman in order to get out of the hands of Achish and his courtiers. Many vindicate this conduct of David; but if mocking be catching, according to the proverb, he who feigns himself to be mad may, through the just judgment of God, become so. I dare not be the apologist of insincerity or lying. Those who wish to look farther into this subject may consult Dr. Chandler, Mr. Saurin, and Ortlob, in the first volume of Dissertations, at the end of the Dutch edition of the Critici Sacri.
1 Kings (1 Samuel) 21:15
Albert Barnes: Notes on the Bible - 1834
21:13: Scrabbled - literally, made marks (margin), namely, the mark of the "tau" (t), which in the ancient Hebrew and Phoenician was in the shape of a cross. (See Eze 9:4.)
On the doors of the gate - The gate of Achish's palace-yard or court, in which the attendants waited. The house itself stood in this court. (Compare Est 2:19, Est 2:21.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:13: changed: Psa 34:1 *title Pro 29:25; Ecc 7:7
scrabbled: or, made marks
Geneva 1599
And he changed his behaviour before them, and feigned himself mad in their hands, and (i) scrabbled on the doors of the gate, and let his spittle fall down upon his beard.
(i) By making marks and toys.
John Gill
And he changed his behaviour before them,.... Behaved like a fool, or a madman: or changed his "taste" (s); which some understand of his reason, acted as if he was deprived of it; and others of his speech, his words and the accent of them, drawled them out, as such persons do:
and feigned himself mad in their hands; for in their hands he was, being taken by them, as the title of the fifty sixth psalm shows, Ps 56:1; and this stratagem he used to get himself out of their hands, acting the part of a madman, delirious, and out of his senses:
and scrabbled on the doors of the gate; as if he was writing something there, and making marks upon them:
and let his spittle fall down upon his beard; slavered, as idiots and madmen do; and however mean this may seem in David to act such a part, it cannot be condemned as wicked, since it was only a stratagem to deliver himself, out of an enemy's hand, and stratagems are always allowed to be used against an enemy; and such a method as this has been taken by men of the greatest sense and wit, as by Brutus (t) and Solon (u); and yet, according to the Vulgate Latin and Septuagint versions, this case of his was real and not feigned; that through the surprise of being known in the court of Achish, he was seized with an epilepsy; that his countenance was changed, and his mouth distorted, as persons in such fits are; that he fell among them as one convulsed, and fell at, and dashed against the doors of the gates, and foamed at the mouth, as such persons do; see Lk 9:39; and so in the following words the Greek version is, ye see the man is an epileptic; I do not want epileptics; but the thirty fourth and fifty sixth psalms, composed by him at this time, show that as he was of a sound mind, so in good health of body, and not subject to such fits as here represented, see Ps 34:1; which would have rendered him unfit for such composures.
(s) "sensum suum", Montanus, Vatablus; "sermonem suum", Pagninus. (t) Liv. Hist. l. 1. c. 56. Aurel. Victor. de Vir. Illustr. c. 13. (u) Justin e Trogo, l. 2. c. 7.
Robert Jamieson, A. R. Fausset and David Brown
feigned himself mad--It is supposed to have been an attack of epilepsy, real or perhaps only pretended. This disease is relieved by foaming at the mouth.
let his spittle fall down upon his beard--No wonder that Achish supposed him insane, as such an indignity, whether done by another, or one's self, to the beard, is considered in the East an intolerable insult.
21:1421:14: Եւ ասէ Անքուս ցծառայս իւր. Ահա տեսէ՛ք զայրն՝ այսահար՝ եւ ընդէ՞ր մուծէք զնա առ իս.
14 Անքուսն ասաց իր ծառաներին. «Դուք տեսնում էք, որ այս մարդը դիւահար է:
14 Եւ Անքուս իր ծառաներուն ըսաւ. «Ահա այս մարդուն խենթ ըլլալը տեսաք, զանիկա ինչո՞ւ համար ինծի բերիք։
Եւ ասէ Անքուս ցծառայս իւր. Ահա տեսէք զայրն այսահար, եւ ընդէ՞ր մուծէք զնա առ իս:

21:14: Եւ ասէ Անքուս ցծառայս իւր. Ահա տեսէ՛ք զայրն՝ այսահար՝ եւ ընդէ՞ր մուծէք զնա առ իս.
14 Անքուսն ասաց իր ծառաներին. «Դուք տեսնում էք, որ այս մարդը դիւահար է:
14 Եւ Անքուս իր ծառաներուն ըսաւ. «Ահա այս մարդուն խենթ ըլլալը տեսաք, զանիկա ինչո՞ւ համար ինծի բերիք։
zohrab-1805▾ eastern-1994▾ western am▾
21:1421:14 И сказал Анхус рабам своим: видите, он человек сумасшедший; для чего вы привели его ко мне?
21:14 καὶ και and; even ἠλλοίωσεν αλλοιοω the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him καὶ και and; even προσεποιήσατο προσποιεομαι make as if ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that καὶ και and; even ἐτυμπάνιζεν τυμπανιζω beat ἐπὶ επι in; on ταῖς ο the θύραις θυρα door τῆς ο the πόλεως πολις city καὶ και and; even παρεφέρετο παραφερω defer; carried away ἐν εν in ταῖς ο the χερσὶν χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἔπιπτεν πιπτω fall ἐπὶ επι in; on τὰς ο the θύρας θυρα door τῆς ο the πύλης πυλη gate καὶ και and; even τὰ ο the σίελα σιελον he; him κατέρρει καταρρεω in; on τὸν ο the πώγωνα πωγων he; him
21:14 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אָכִ֖ישׁ ʔāḵˌîš אָכִישׁ Achish אֶל־ ʔel- אֶל to עֲבָדָ֑יו ʕᵃvāḏˈāʸw עֶבֶד servant הִנֵּ֤ה hinnˈē הִנֵּה behold תִרְאוּ֙ ṯirʔˌû ראה see אִ֣ישׁ ʔˈîš אִישׁ man מִשְׁתַּגֵּ֔עַ mištaggˈēₐʕ שׁגע be mad לָ֛מָּה lˈāmmā לָמָה why תָּבִ֥יאוּ tāvˌîʔû בוא come אֹתֹ֖ו ʔōṯˌô אֵת [object marker] אֵלָֽי׃ ʔēlˈāy אֶל to
21:14. et ait Achis ad servos suos vidistis hominem insanum quare adduxistis eum ad meAnd Achis said to his servants: You saw the man was mad: why have you brought him to me?
14. Then said Achish unto his servants, Lo, ye see the man is mad: wherefore then have ye brought him to me?
21:14. Then said Achish unto his servants, Lo, ye see the man is mad: wherefore [then] have ye brought him to me?
21:14. And Achish said to his servants: “You saw that the man is insane. Why did you bring him to me?
Then said Achish unto his servants, Lo, ye see the man is mad: wherefore [then] have ye brought him to me:

21:14 И сказал Анхус рабам своим: видите, он человек сумасшедший; для чего вы привели его ко мне?
21:14
καὶ και and; even
ἠλλοίωσεν αλλοιοω the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
καὶ και and; even
προσεποιήσατο προσποιεομαι make as if
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
καὶ και and; even
ἐτυμπάνιζεν τυμπανιζω beat
ἐπὶ επι in; on
ταῖς ο the
θύραις θυρα door
τῆς ο the
πόλεως πολις city
καὶ και and; even
παρεφέρετο παραφερω defer; carried away
ἐν εν in
ταῖς ο the
χερσὶν χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
ἔπιπτεν πιπτω fall
ἐπὶ επι in; on
τὰς ο the
θύρας θυρα door
τῆς ο the
πύλης πυλη gate
καὶ και and; even
τὰ ο the
σίελα σιελον he; him
κατέρρει καταρρεω in; on
τὸν ο the
πώγωνα πωγων he; him
21:14
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אָכִ֖ישׁ ʔāḵˌîš אָכִישׁ Achish
אֶל־ ʔel- אֶל to
עֲבָדָ֑יו ʕᵃvāḏˈāʸw עֶבֶד servant
הִנֵּ֤ה hinnˈē הִנֵּה behold
תִרְאוּ֙ ṯirʔˌû ראה see
אִ֣ישׁ ʔˈîš אִישׁ man
מִשְׁתַּגֵּ֔עַ mištaggˈēₐʕ שׁגע be mad
לָ֛מָּה lˈāmmā לָמָה why
תָּבִ֥יאוּ tāvˌîʔû בוא come
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
אֵלָֽי׃ ʔēlˈāy אֶל to
21:14. et ait Achis ad servos suos vidistis hominem insanum quare adduxistis eum ad me
And Achis said to his servants: You saw the man was mad: why have you brought him to me?
14. Then said Achish unto his servants, Lo, ye see the man is mad: wherefore then have ye brought him to me?
21:14. Then said Achish unto his servants, Lo, ye see the man is mad: wherefore [then] have ye brought him to me?
21:14. And Achish said to his servants: “You saw that the man is insane. Why did you bring him to me?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:14: is mad: or, playeth the madman, Ecc 7:7
Next: 1 Kings (1 Samuel) Chapter 22
Carl Friedrich Keil and Franz Delitzsch

By this dissimulation David escaped the danger which threatened him; for Achish thought him mad, and would have nothing to do with him. "Wherefore do ye bring him to me? Have I need of madmen, that ye have brought this man hither to rave against me? Shall this man come into my house?" Thus Achish refused to receive him into his house. But whether he had David taken over the border, or at any rate out of the town; or whether David went away of his own accord; or whether he was taken away by his servants, and then hurried as quickly as possible out of the land of the Philistines, is not expressly mentioned, as being of no importance in relation to the principal object of the narrative. All that is stated is, that he departed thence, and escaped to the cave Adullam.
John Gill
Then said Achish to his servants, lo, you see the man is mad,.... Which he said, as willing his servants should think so, and therefore rather the object of their pity than of their rage and malice; or as really believing he was so, which he and they might conclude not merely from these his actions, before described, which they might judge real and not feigned; but they might suppose this was truly his case, brought upon him by the ill usage of Saul, who pursuing him from place to place, and sending after him to take away his life, had really brought him to distraction; and this they might rather conclude from his coming to Gath, an enemy's country, and whose champion he had slain, and many others of them; which it might be thought no man in his senses would have done:
wherefore then have ye brought him to me? for if he was brought to be employed in his service, he seemed very unfit for it, whether in the camp, or in the court; and if to be tried and condemned as an enemy, since he was a madman, he was rather to be pitied.
21:1521:15: միթէ կարօ՞տ ինչ իցեմ ես այսահարօք, զի ածէք զդա այսահարել առաջի իմ. մի՛ մտցէ դա ՚ի տուն[3061]։[3061] Յօրինակին պակասէր. Ինչ իցեմ ես այսա՛՛։ Ոմանք. Դա ՚ի տուն իմ։
15 Ինչո՞ւ էք նրան ինձ մօտ բերել: Մի՞թէ ես դիւահարներին կարօտ եմ, որ նրան բերել էք ինձ մօտ, որպէսզի դիւահարութիւն անի: Նա թող իմ տունը չմտնի»:
15 Միթէ ես խենթերու կարօ՞տ եմ, որ ատիկա իմ առջեւս բերիք խենթութիւն ընելու համար. ատիկա իմ տո՞ւնս պիտի մտնէ»։
Միթէ կարօ՞տ ինչ իցեմ ես այսահարօք, զի ածէք զդա այսահարել առաջի իմ. [410]մի՛ մտցէ`` դա ի տուն:

21:15: միթէ կարօ՞տ ինչ իցեմ ես այսահարօք, զի ածէք զդա այսահարել առաջի իմ. մի՛ մտցէ դա ՚ի տուն[3061]։
[3061] Յօրինակին պակասէր. Ինչ իցեմ ես այսա՛՛։ Ոմանք. Դա ՚ի տուն իմ։
15 Ինչո՞ւ էք նրան ինձ մօտ բերել: Մի՞թէ ես դիւահարներին կարօտ եմ, որ նրան բերել էք ինձ մօտ, որպէսզի դիւահարութիւն անի: Նա թող իմ տունը չմտնի»:
15 Միթէ ես խենթերու կարօ՞տ եմ, որ ատիկա իմ առջեւս բերիք խենթութիւն ընելու համար. ատիկա իմ տո՞ւնս պիտի մտնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:1521:15 разве мало у меня сумасшедших, что вы привели его, чтобы он юродствовал предо мною? неужели он войдет в дом мой?
21:15 καὶ και and; even εἶπεν επω say; speak Αγχους αγχους to; toward τοὺς ο the παῖδας παις child; boy αὐτοῦ αυτος he; him ἰδοὺ ιδου see!; here I am ἴδετε οραω view; see ἄνδρα ανηρ man; husband ἐπίλημπτον επιληπτος so; that τί τις.1 who?; what? εἰσηγάγετε εισαγω lead in; bring in αὐτὸν αυτος he; him πρός προς to; toward με με me
21:15 חֲסַ֤ר ḥᵃsˈar חָסֵר lacking מְשֻׁגָּעִים֙ mᵊšuggāʕîm שׁגע be mad אָ֔נִי ʔˈānî אֲנִי i כִּי־ kî- כִּי that הֲבֵאתֶ֣ם hᵃvēṯˈem בוא come אֶת־ ʔeṯ- אֵת [object marker] זֶ֔ה zˈeh זֶה this לְ lᵊ לְ to הִשְׁתַּגֵּ֖עַ hištaggˌēₐʕ שׁגע be mad עָלָ֑י ʕālˈāy עַל upon הֲ hᵃ הֲ [interrogative] זֶ֖ה zˌeh זֶה this יָבֹ֥וא yāvˌô בוא come אֶל־ ʔel- אֶל to בֵּיתִֽי׃ ס bêṯˈî . s בַּיִת house
21:15. an desunt nobis furiosi quod introduxistis istum ut fureret me praesente hicine ingredietur domum meamHave we need of mad men, that you have brought in this fellow, to play the madman in my presence? shall this fellow come into my house?
15. Do I lack mad men, that ye have brought this fellow to play the mad man in my presence? shall this fellow come into my house?
21:15. Have I need of mad men, that ye have brought this [fellow] to play the mad man in my presence? shall this [fellow] come into my house?
21:15. Or do we have need of those who are mad, so that you would bring in this one, to behave madly in my presence? How did this man get into my house?”
Have I need of mad men, that ye have brought this [fellow] to play the mad man in my presence? shall this [fellow] come into my house:

21:15 разве мало у меня сумасшедших, что вы привели его, чтобы он юродствовал предо мною? неужели он войдет в дом мой?
21:15
καὶ και and; even
εἶπεν επω say; speak
Αγχους αγχους to; toward
τοὺς ο the
παῖδας παις child; boy
αὐτοῦ αυτος he; him
ἰδοὺ ιδου see!; here I am
ἴδετε οραω view; see
ἄνδρα ανηρ man; husband
ἐπίλημπτον επιληπτος so; that
τί τις.1 who?; what?
εἰσηγάγετε εισαγω lead in; bring in
αὐτὸν αυτος he; him
πρός προς to; toward
με με me
21:15
חֲסַ֤ר ḥᵃsˈar חָסֵר lacking
מְשֻׁגָּעִים֙ mᵊšuggāʕîm שׁגע be mad
אָ֔נִי ʔˈānî אֲנִי i
כִּי־ kî- כִּי that
הֲבֵאתֶ֣ם hᵃvēṯˈem בוא come
אֶת־ ʔeṯ- אֵת [object marker]
זֶ֔ה zˈeh זֶה this
לְ lᵊ לְ to
הִשְׁתַּגֵּ֖עַ hištaggˌēₐʕ שׁגע be mad
עָלָ֑י ʕālˈāy עַל upon
הֲ hᵃ הֲ [interrogative]
זֶ֖ה zˌeh זֶה this
יָבֹ֥וא yāvˌô בוא come
אֶל־ ʔel- אֶל to
בֵּיתִֽי׃ ס bêṯˈî . s בַּיִת house
21:15. an desunt nobis furiosi quod introduxistis istum ut fureret me praesente hicine ingredietur domum meam
Have we need of mad men, that you have brought in this fellow, to play the madman in my presence? shall this fellow come into my house?
21:15. Have I need of mad men, that ye have brought this [fellow] to play the mad man in my presence? shall this [fellow] come into my house?
21:15. Or do we have need of those who are mad, so that you would bring in this one, to behave madly in my presence? How did this man get into my house?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:15: Shall this fellow come into my house? - I will not take into my service a man who is liable to so grievous a disease. Chandler, who vindicates David's feigning himself, mad, concludes thus: "To deceive the deceiver is in many instances meritorious, in none criminal. And what so likely to deceive as the very reverse of that character which they had so misconstrued? He was undone as a wise man, he had a chance to escape as a madman; he tried, and the experiment succeeded." I confess I can neither feel the force nor the morality of this. Deceit and hypocrisy can never be pleasing in the sight of God.
Geneva 1599
Have I need of mad men, that ye have brought this [fellow] to play the mad man in my presence? (k) shall this [fellow] come into my house?
(k) Is he fit to be in a king's house.
John Gill
Have I need of madmen?.... Or fools, do I want them? have not I enough of them already at my court? I want wise men, and not fools and madmen. The Jews say (w) that the wife and daughter of Achish were mad; that while David was playing the fool and madman without, they were acting the same part within; so that Achish had enough of that sort of diversion, if it was to be reckoned such; as it was according to the taste of some persons, who used, as in later so in earlier times, to keep fools in their houses to make them sport; but Achish had enough of that, and too much, at least needed no more:
that ye have brought this fellow to play the madman in my presence? or act the part of a fool before me:
shall this fellow come into mine house? court or palace, and have a post there; you need be in no pain about it; he is neither agreeable to me, nor fit for any; and therefore Achish drove him away as a fool or madman, instead of imprisoning him as an enemy, or taking away his life; see the title of the thirty fourth psalm, Ps 34:1.
(w) Midrash Tillim apud Abarbinel. in loc.
John Wesley
Mad men - It is highly probable, Achish was aware, that this madness was counterfeit. But being desirous to preserve David, he speaks as if he thought it real.