Թագաւորութիւններ Ա / 1 Samuel - 4 |

Text:
< PreviousԹագաւորութիւններ Ա - 4 1 Samuel - 4Next >


jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The predictions in the foregoing chapters concerning the ruin of Eli's house here begin to be fulfilled; how long after does not appear, but certainly not long. Such sinners God often makes quick work with. Here is, I. The disgrace and loss Israel sustained in an encounter with the Philistines, ver. 1, 2. II. Their foolish project to fortify themselves by bringing the ark of God into their camp upon the shoulders of Hophni and Phinehas (ver. 3, 4), which made them secure (ver. 5) and struck a fear into the Philistines, but such a fear as roused them, ver. 6-9. III. The fatal consequences of it: Israel was beaten, and the ark taken prisoner, ver. 10, 11. IV. The tidings of this brought to Shiloh, and the sad reception of those tidings. 1. The city was put into confusion, ver. 12, 13. 2. Eli fainted away, fell, and broke his neck, ver. 14-18. 3. Upon hearing what had occurred his daughter-in-law fell in labour, bore a son, but died immediately, ver. 19-22. These were the things which would make the ears of those that heard them to tingle.
Adam Clarke: Commentary on the Bible - 1831
A battle between Israel and the Philistines, in which the former are defeated, with the loss of four thousand men, Sa1 4:1, Sa1 4:2. They resolve to give the Philistines battle once more, and bring the ark of the Lord, with Hophni and Phinehas the priests, into the camp, Sa1 4:3, Sa1 4:4. They do so, and become vainly confident, Sa1 4:5. At this the Philistines are dismayed, Sa1 4:6-9. The battle commences; the Israelites are again defeated, with the loss of thirty thousand men; Hophni and Phinehas are among the slain; and the ark of the Lord is taken, Sa1 4:10, Sa1 4:11. A Benjamite runs with the news to Eli; who, hearing of the capture of the ark, falls from his seat, and breaks his neck, Sa1 4:12-18. The wife of Phinehas, hearing of the death of her husband, and father-in-law, and of the capture of the ark, is taken in untimely travail, beings forth a son, calls him I-chabod, and expires, Sa1 4:19-22.
1 Kings (1 Samuel) 4:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa1 4:1, The Israelites are overcome by the Philistines at Ebenezer; Sa1 4:3, They fetch the ark unto the terror of the Philistines; Sa1 4:10, They are smitten again, the ark taken, and Hophni and Phinehas are slain; Sa1 4:12, Eli at the news, falling backward, breaks his neck; Sa1 4:19, Phinehas's wife, discouraged in her travail with I-chabod, dies.
Carl Friedrich Keil and Franz Delitzsch

War with the Philistines. Loss of the Ark.Death of Eli and His Sons - 1 Samuel 4
At Samuel's word, the Israelites attacked the Philistines, and were beaten (1Kings 4:1, 1Kings 4:2). They then fetched the ark of the covenant into the camp according to the advice of the elders, that they might thereby make sure of the help of the almighty covenant God; but in the engagement which followed they suffered a still greater defeat, in which Eli's sons fell and the ark was taken by the Philistines (1Kings 4:3-11). The aged Eli, terrified at such a loss, fell from his seat and broke his neck (1Kings 4:12-18); and his daughter-in-law was taken in labour, and died after giving birth to a son (1Kings 4:19-22). With these occurrences the judgment began to burst upon the house of Eli. But the disastrous result of the war was also to be a source of deep humiliation to all the Israelites. Not only were the people to learn that the Lord had departed from them, but Samuel also was to make the discovery that the deliverance of Israel from the oppression and dominion of its foes was absolutely impossible without its inward conversion to its God.
John Gill
INTRODUCTION TO FIRST SAMUEL 4
This chapter is a narrative of a war between Israel and the Philistines, in the time of Samuel, and of the consequences of it. In the first battle, the Philistines had the better of the Israelites, which caused the latter to inquire into the reason of it, and who proposed to fetch the ark of the Lord, and did, to repair their loss, and prepare for a second battle, in which they hoped to succeed, and which struck a panic into their enemies, 1Kings 4:1, who yet encouraged and stirred up one another to behave in a courageous manner, and victory a second time was on their side, a great number of the Israelites were slain, among whom were Hophni and Phinehas, the two sons of Eli, and the ark of God was taken, 1Kings 4:8, the news of which being brought to Eli, he fell back and died, 1Kings 4:12 and to his daughter-in-law, who upon it fell into labour, and died also, 1Kings 4:19.
John Wesley
The word - That is, the word of the Lord revealed to Samuel, and by him to the people. A word of command, that all Israel should go forth to fight with the Philistines, as the following words explain it, that they might he first humbled and punished for their sins, and so prepared for deliverance. Went out - To meet the Philistines, who having by this time recruited themselves after their loss by Samson, and perceiving an eminent prophet arising among them, by whom they were likely to be united, and assisted, thought fit to suppress them in the beginning of their hopes.
Robert Jamieson, A. R. Fausset and David Brown
ISRAEL OVERCOME BY THE PHILISTINES. (1Kings 4:1-11)
the word of Samuel came to all Israel--The character of Samuel as a prophet was now fully established. The want of an "open vision" was supplied by him, for "none of his words were let fall to the ground" (1Kings 3:19); and to his residence in Shiloh all the people of Israel repaired to consult him as an oracle, who, as the medium of receiving the divine command, or by his gift of a prophet, could inform them what was the mind of God. It is not improbable that the rising influence of the young prophet had alarmed the jealous fears of the Philistines. They had kept the Israelites in some degree of subjection ever since the death of Samson and were determined, by further crushing, to prevent the possibility of their being trained by the counsels, and under the leadership, of Samuel, to reassert their national independence. At all events, the Philistines were the aggressors (1Kings 4:2). But, on the other hand, the Israelites were rash and inconsiderate in rushing to the field without obtaining the sanction of Samuel as to the war, or having consulted him as to the subsequent measures they took.
Israel went out against the Philistines to battle--that is, to resist this new incursion.
Eben-ezer . . . Aphek--Aphek, which means "strength," is a name applied to any fort or fastness. There were several Apheks in Palestine; but the mention of Eben-ezer determines this "Aphek" to be in the south, among the mountains of Judah, near the western entrance of the pass of Beth-horon, and consequently on the borders of the Philistine territory. The first encounter at Aphek being unsuccessful, the Israelites determined to renew the engagement in better circumstances.
4:14:1: Եւ եղեւ ընդ աւուրսն ընդ այնոսիկ, ժողովէին այլազգիքն ՚ի վերայ Իսրայէլի. եւ ե՛լ Իսրայէլ ընդդէ՛մ նոցա ՚ի պատերազմ, եւ բանակեցան յԱբինեզեր. եւ այլազգիքն բանակեցան յԱփե՛կ[2865]։ [2865] Ոմանք. Եւ ել Իսրայէլ ընդ նոսա ՚ի պատերազմ... յԱբենեզեր։
1 Այդ օրերին այլազգիները[5] յարձակուեցին Իսրայէլի վրայ: Իսրայէլը նրանց դէմ պատերազմի ելաւ եւ Աբենեզերում բանակատեղի դրեց, իսկ այլազգիները բանակատեղի դրեցին Ափեկում:[5] 5. Եբրայերէնում՝ փղշտացիները:
4 Իսրայէլ պատերազմելու ելաւ Փղշտացիներուն դէմ ու Աբենեզերի մէջ բանակեցաւ, իսկ Փղշտացիները Ափէկի մէջ բանակեցան։
Եւ եղեւ [76]ընդ աւուրսն ընդ այնոսիկ, ժողովէին այլազգիքն ի վերայ`` Իսրայելի. եւ ել Իսրայէլ ընդդէմ [77]նոցա ի պատերազմ, եւ բանակեցան յԱբենեզեր. եւ այլազգիքն բանակեցան յԱփեկ:

4:1: Եւ եղեւ ընդ աւուրսն ընդ այնոսիկ, ժողովէին այլազգիքն ՚ի վերայ Իսրայէլի. եւ ե՛լ Իսրայէլ ընդդէ՛մ նոցա ՚ի պատերազմ, եւ բանակեցան յԱբինեզեր. եւ այլազգիքն բանակեցան յԱփե՛կ[2865]։
[2865] Ոմանք. Եւ ել Իսրայէլ ընդ նոսա ՚ի պատերազմ... յԱբենեզեր։
1 Այդ օրերին այլազգիները[5] յարձակուեցին Իսրայէլի վրայ: Իսրայէլը նրանց դէմ պատերազմի ելաւ եւ Աբենեզերում բանակատեղի դրեց, իսկ այլազգիները բանակատեղի դրեցին Ափեկում:
[5] 5. Եբրայերէնում՝ փղշտացիները:
4 Իսրայէլ պատերազմելու ելաւ Փղշտացիներուն դէմ ու Աբենեզերի մէջ բանակեցաւ, իսկ Փղշտացիները Ափէկի մէջ բանակեցան։
zohrab-1805▾ eastern-1994▾ western am▾
4:14:1 [И собрались Филистимляне воевать с Израильтянами.] И было слово Самуила ко всему Израилю. И выступили Израильтяне против Филистимлян на войну и расположились станом при Авен-Езере, а Филистимляне расположились при Афеке.
4:1 καὶ και and; even ἐγενήθη γινομαι happen; become ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that καὶ και and; even συναθροίζονται συναθροιζω congregate; collect ἀλλόφυλοι αλλοφυλος foreigner εἰς εις into; for πόλεμον πολεμος battle ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out Ισραηλ ισραηλ.1 Israel εἰς εις into; for ἀπάντησιν απαντησις encounter; escort αὐτοῖς αυτος he; him εἰς εις into; for πόλεμον πολεμος battle καὶ και and; even παρεμβάλλουσιν παρεμβαλλω insert against; interpose ἐπὶ επι in; on Αβενεζερ αβενεζερ and; even οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner παρεμβάλλουσιν παρεμβαλλω insert against; interpose ἐν εν in Αφεκ αφεκ Aphek; Afek
4:1 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word שְׁמוּאֵ֖ל šᵊmûʔˌēl שְׁמוּאֵל Samuel לְ lᵊ לְ to כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֵּצֵ֣א yyēṣˈē יצא go out יִשְׂרָאֵל֩ yiśrāʔˌēl יִשְׂרָאֵל Israel לִ li לְ to קְרַ֨את qᵊrˌaṯ קרא encounter פְּלִשְׁתִּ֜ים pᵊlištˈîm פְּלִשְׁתִּי Philistine לַ la לְ to † הַ the מִּלְחָמָ֗ה mmilḥāmˈā מִלְחָמָה war וַֽ wˈa וְ and יַּחֲנוּ֙ yyaḥᵃnˌû חנה encamp עַל־ ʕal- עַל upon הָאֶ֣בֶן הָעֵ֔זֶר hāʔˈeven hāʕˈēzer אֶבֶן הָעֵזֶר Ebenezer וּ û וְ and פְלִשְׁתִּ֖ים fᵊlištˌîm פְּלִשְׁתִּי Philistine חָנ֥וּ ḥānˌû חנה encamp בַ va בְּ in אֲפֵֽק׃ ʔᵃfˈēq אֲפֵק Aphek
4:1. egressus est namque Israhel obviam Philisthim in proelium et castrametatus est iuxta lapidem Adiutorii porro Philisthim venerunt in AfecAnd it came to pass in those days, that the Philistines gathered themselves together to fight: and Israel went out to war against the Philistines, and camped by the Stone of help. And the Philistines came to Aphec,
1. And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Eben-ezer: and the Philistines pitched in Aphek.
4:1. And it happened that, in those days, the Philistines assembled to fight. And Israel went out to meet the Philistines in battle, and he made camp beside the Stone of Assistance. But the Philistines went to Aphek,
4:1. And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Ebenezer: and the Philistines pitched in Aphek.
And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Eben- ezer: and the Philistines pitched in Aphek:

4:1 [И собрались Филистимляне воевать с Израильтянами.] И было слово Самуила ко всему Израилю. И выступили Израильтяне против Филистимлян на войну и расположились станом при Авен-Езере, а Филистимляне расположились при Афеке.
4:1
καὶ και and; even
ἐγενήθη γινομαι happen; become
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ἐκείναις εκεινος that
καὶ και and; even
συναθροίζονται συναθροιζω congregate; collect
ἀλλόφυλοι αλλοφυλος foreigner
εἰς εις into; for
πόλεμον πολεμος battle
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
ἀπάντησιν απαντησις encounter; escort
αὐτοῖς αυτος he; him
εἰς εις into; for
πόλεμον πολεμος battle
καὶ και and; even
παρεμβάλλουσιν παρεμβαλλω insert against; interpose
ἐπὶ επι in; on
Αβενεζερ αβενεζερ and; even
οἱ ο the
ἀλλόφυλοι αλλοφυλος foreigner
παρεμβάλλουσιν παρεμβαλλω insert against; interpose
ἐν εν in
Αφεκ αφεκ Aphek; Afek
4:1
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
שְׁמוּאֵ֖ל šᵊmûʔˌēl שְׁמוּאֵל Samuel
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֵּצֵ֣א yyēṣˈē יצא go out
יִשְׂרָאֵל֩ yiśrāʔˌēl יִשְׂרָאֵל Israel
לִ li לְ to
קְרַ֨את qᵊrˌaṯ קרא encounter
פְּלִשְׁתִּ֜ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
לַ la לְ to
הַ the
מִּלְחָמָ֗ה mmilḥāmˈā מִלְחָמָה war
וַֽ wˈa וְ and
יַּחֲנוּ֙ yyaḥᵃnˌû חנה encamp
עַל־ ʕal- עַל upon
הָאֶ֣בֶן הָעֵ֔זֶר hāʔˈeven hāʕˈēzer אֶבֶן הָעֵזֶר Ebenezer
וּ û וְ and
פְלִשְׁתִּ֖ים fᵊlištˌîm פְּלִשְׁתִּי Philistine
חָנ֥וּ ḥānˌû חנה encamp
בַ va בְּ in
אֲפֵֽק׃ ʔᵃfˈēq אֲפֵק Aphek
4:1. egressus est namque Israhel obviam Philisthim in proelium et castrametatus est iuxta lapidem Adiutorii porro Philisthim venerunt in Afec
And it came to pass in those days, that the Philistines gathered themselves together to fight: and Israel went out to war against the Philistines, and camped by the Stone of help. And the Philistines came to Aphec,
4:1. And it happened that, in those days, the Philistines assembled to fight. And Israel went out to meet the Philistines in battle, and he made camp beside the Stone of Assistance. But the Philistines went to Aphek,
4:1. And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Ebenezer: and the Philistines pitched in Aphek.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The War with the Philistines. B. C. 1120.

1 And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Ebenezer: and the Philistines pitched in Aphek. 2 And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men. 3 And when the people were come into the camp, the elders of Israel said, Wherefore hath the LORD smitten us to day before the Philistines? Let us fetch the ark of the covenant of the LORD out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies. 4 So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God. 5 And when the ark of the covenant of the LORD came into the camp, all Israel shouted with a great shout, so that the earth rang again. 6 And when the Philistines heard the noise of the shout, they said, What meaneth the noise of this great shout in the camp of the Hebrews? And they understood that the ark of the LORD was come into the camp. 7 And the Philistines were afraid, for they said, God is come into the camp. And they said, Woe unto us! for there hath not been such a thing heretofore. 8 Woe unto us! who shall deliver us out of the hand of these mighty Gods? these are the Gods that smote the Egyptians with all the plagues in the wilderness. 9 Be strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight.
The first words of this paragraph, which relate to Samuel, that his word came to all Israel, seem not to have any reference to the following story, as if it was by any direction of his that the Israelites went out against the Philistines. Had they consulted him, though but newly initiated as a prophet, his counsel might have stood them in more stead than the presence of the ark did; but perhaps the princes of Israel despised his youth, and would not have recourse to him as an oracle, and he did not as yet interpose in public affairs; nor do we find any mention of his name henceforward till some years after (ch. vii. 3), only his word came to all Israel, that is, people from all parts that were piously disposed had recourse to him as a prophet and consulted him. Perhaps it is meant of his prophecy against the house of Eli. This was generally known and talked of, and all that were serious and observing compared the events here related, when they came to pass, with the prophecy, and saw it accomplished in them. Here is,
I. A war entered into with the Philistines, v. 1. It was an attempt to throw off the yoke of their oppression, and would have succeeded better if they had first repented and reformed, and so begun their work at the right end. It is computed that this was about the middle of the forty years' dominion that the Philistines had over Israel (Judg. xiii. 1) and soon after the death of Samson; so bishop Patrick, who thinks the slaughter he made at his death might encourage this attempt; but Dr. Lightfoot reckons it forty years after Samson's death, for so long Eli judged, v. 18.
II. The defeat of Israel in that war, v. 2. Israel, who were the aggressors, were smitten, and had 4000 men killed upon the spot. God had promised that one of them should chase a thousand; but now, on the contrary, Israel is smitten before the Philistines. Sin, the accursed thing, was in the camp, and gave their enemies all the advantage against them they could wish for.
III. The measures they concerted for another engagement. A council of war was called, and, instead of resolving to fast and pray and amend their lives, so ill taught were they (and no wonder when they had such teachers) that, 1. They quarrelled with God for appearing against them (v. 3): Wherefore has the Lord smitten us? If they meant this as an enquiry into the cause of God's displeasure, they needed not go far to find that out. It was plain enough; Israel had sinned, though they were not willing to see it and own it. But it rather seems that they expostulate boldly with God about it, are displeased at what God has done, and dispute the matter with him. They own the hand of God in their trouble (so far was right): "It is the Lord that has smitten us;" but, instead of submitting to it, they quarrel with it, and speak as those that are angry at him and his providence, and not aware of any just provocation they have given him: "Wherefore shall we, that are Israelites, be smitten before the Philistines? How absurd and unjust is it!" Note, The foolishness of man perverts his way, and then his heart frets against the Lord (Prov. xix. 3) and finds fault with him. 2. They imagined that they could oblige him to appear for them the next time by bringing the ark into their camp. The elders of Israel were so ignorant and foolish as to make the proposal (v. 3), and the people soon put it in execution, v. 4. They sent to Shiloh for the ark, and Eli had not courage enough to detain it, but sent his ungodly sons, Hophni and Phinehas, along with it, at least permitted them to go, though he knew that wherever they went the curse of God went along with them. Now see here, (1.) The profound veneration the people had for the ark. "O send for that, and it will do wonders for us." The ark was, by institution, a visible token of God's presence. God had said that he would dwell between the cherubim, which were over the ark and were carried along with it; now they thought that, by paying a great respect to this sacred chest, they should prove themselves to be Israelites indeed, and effectually engage God Almighty to appear in their favour. Note, It is common for those that have estranged themselves from the vitals of religion to discover a great fondness for the rituals and external observances of it, for those that even deny the power of godliness not only to have, but to have in admiration, the form of it. The temple of the Lord is cried up, and the ark of the Lord stickled for with a great deal of seeming zeal by multitudes that have no regard at all for the Lord of the temple and the God of the ark, as if a fiery concern for the name of Christianity would atone for a profane contempt of the thing. And yet indeed they did but make an idol of the ark, and looked upon it to be as much an image of the God of Israel as those idols which the heathen worshipped were of their gods. To worship the true God, and not to worship him as God, is in effect not to worship him at all. (2.) Their egregious folly in thinking that the ark, if they had it in their camp, would certainly save them out of the hand of their enemies, and bring victory back to their side. For, [1.] When the ark set forward Moses prayed, Rise up, Lord, and let thy enemies be scattered, well knowing that it was not the ark moving with them, but God appearing for them, that must give them success; and here were no proper means used to engage God to favour them with his presence; what good then would the ark do them, the shell without the kernel? [2.] They were so far from having God's leave to remove his ark that he had plainly enough intimated to them in his law that when they were settled in Canaan his ark should be settled in the place that he should choose (Deut. xii. 5, 11), and that they must come to it, not it to them. How then could they expect any advantage by it when they had not a just and legal possession of it, nor any warrant to remove it from its place? Instead of honouring God by what they did, they really affronted him. Nay, [3.] If there had been nothing else to invalidate their expectations from the ark, how could they expect it should bring a blessing when Hophni and Phinehas were the men that carried it? It would have given too much countenance to their villany if the ark had done any kindness to Israel while it was in the hands of those graceless priests.
IV. The great joy there was in the camp of Israel when the ark was brought into it (v. 5): They shouted, so that the earth rang again. Now they thought themselves sure of victory, and therefore gave a triumphant shout before the battle, as if the day was without fail their own, intending, by this mighty shout, to animate themselves and their own forces, and to intimidate their adversaries. Note, Carnal people triumph much in the external privileges and performances of religion, and build much upon them, as if these would infallibly save them, and as if the ark, God's throne, in the camp, would bring them to heaven, though the world and the flesh should be upon the throne in the heart.
V. The consternation into which the bringing of the ark into the camp of Israel put the Philistines. The two armies lay so near encamped that the Philistines heard the shout the Israelites gave on this great occasion. They soon understood what it was they triumphed in (v. 6), and were afraid of the consequences. For, 1. It had never been done before in their days: God has come into their camp, and therefore woe unto us (v. 7), and again, woe unto us, v. 8. The name of the God of Israel was formidable even to those that worshipped other gods, and some apprehensions even the infidels had of the danger of contending with them. Natural conscience suggests this, that those are in a woeful condition who have God against them. Yet see what gross notions they had of the divine presence, as if the God of Israel were not as much in the camp before the ark came thither, which may very well be excused in them, since the notions the Israelites themselves had of that presence were no better. "O," say they, "this is a new design upon us, more frightful than all their stratagems, for there has not been such a thing heretofore; this was the most effectual course they could take to dispirit our men and weaken their hands." 2. When it had been done in the days of old, it had wrought wonders: These are the gods that smote the Egyptians with all the plagues in the wilderness, v. 8. Here they were as much out in their history as in their divinity: the plagues of Egypt were inflicted before the ark was made and before Israel came into the wilderness; but some confused traditions they had of wonders wrought by or for Israel when this ark was carried before them, which they attributed, not to Jehovah, but to the ark. Now, say they, Who shall deliver us out of the hand of these mighty gods? taking the ark for God, as well they might when the Israelites themselves idolized it. Yet, it should seem, they scarcely believed themselves when they spoke thus formidably of these mighty gods, but only bantered; for instead of retreating, or proposing conditions of peace, which they would have done had they been really convinced of the power of Israel's God, they stirred up one another to fight so much the more stoutly; this surprising difficulty did but sharpen their resolution (v. 9): Be strong, and quit yourselves like men. The commanders inspired bold and generous thoughts into the minds of their soldiers when they bade them remember how they had lorded it over Israel, and what an intolerable grief and shame it would be if they flinched now, and suffered Israel to lord it over them.
Adam Clarke: Commentary on the Bible - 1831
4:1: The word of Samuel came to all Israel - This clause certainly belongs to the preceding chapter, and is so placed by the Vulgate, Septuagint, Syriac, and Arabic.
Pitched beside Eben-ezer - This name was not given to this place till more than twenty years after this battle, see Sa1 7:12; for the monument called האבן העזר haeben haezer, the "Stone of Help," was erected by Samuel in the place which was afterwards from this circumstance, called Eben-ezer, when the Lord had given the Israelites a signal victory over the Philistines. It was situated in the tribe of Judah, between Mizpeh and Shen, and not far from the Aphek here mentioned. This is another proof that this book was compiled after the times and transactions which it records, and probably from memoranda which had been made by a contemporary writer.
1 Kings (1 Samuel) 4:2
Albert Barnes: Notes on the Bible - 1834
4:1: Some attach the opening words to the close of 1 Sam. 3, as the complement of what is there said, "The Lord Rev_ealed himself to Samuel ... in Shiloh, and the word of Samuel went forth to all Israel." If placed at the commencement of 1 Sam. 4, and in connection with what follows, they are to be understood in the sense that Samuel called all Israel to battle against the Philistines. (Compare Sa1 7:5.) But this is not the natural interpretation of the words, which seem clearly to belong to what went before.
The mention of the Philistines connects the narrative with Judg. 13-16. Since the Philistine servitude lasted forty years Jdg 13:1, and seems to have terminated in the days of Samuel Sa1 7:13-14 in about the 20th year of his judgeship Sa1 7:2; and since it had already begun before the birth of Samson Jdg 13:5, and Samson judged Israel for 20 years "in the days of the Philistines" Jdg 15:20, it seems to follow that the latter part of the judgeship of Eli and the early part of that of Samuel must have been coincident with the lifetime of Samson.
Eben-ezer - (or, the stone of help) The place was afterward so named by Samuel. See the marginal references. "Aphek," or the "fortress," was probably the same as the "Aphek" of Jos 12:18. It would be toward the western frontier of Judah, not very far from Mizpeh of Benjamin, and near Shiloh Sa1 4:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: am 2863, bc 1141, An, Ex, Is, 350
came: or, came to pass, Heb. was, Sa1 3:11
Ebenezer: That is, the place afterwards so called. See the parallel texts. Sa1 5:1, Sa1 7:12
Aphek: This Aphek was situated in the tribe of Judah, and is probably the same as Aphekah. Jos 15:53; It must be carefully distinguished from that near Jezreel, and another in Asher. Sa1 29:1; Jos 19:30; Kg1 20:30
Carl Friedrich Keil and Franz Delitzsch

The two clauses, "The word of Samuel came to all Israel," and "Israel went out," etc., are to be logically connected together in the following sense: "At the word or instigation of Samuel, Israel went out against the Philistines to battle." The Philistines were ruling over Israel at that time. This is evident, apart from our previous remarks concerning the connection between the commencement of this book and the close of the book of Judges, from the simple fact that the land of Israel was the scene of the war, and that nothing is said about an invasion on the part of the Philistines. The Israelites encamped at Ebenezer, and the Philistines were encamped at Aphek. The name Ebenezer ("the stone of help") was not given to the place so designated till a later period, when Samuel set up a memorial stone there to commemorate a victory that was gained over the Philistines upon the same chosen battle-field after the lapse of twenty years (1Kings 7:12). According to this passage, the stone was set up between Mizpeh and Shen. The former was not the Mizpeh in the lowlands of Judah (Josh 15:38), but the Mizpeh of Benjamin (Josh 18:26), i.e., according to Robinson, the present Neby Samwil, two hours to the north-west of Jerusalem, and half an hour to the south of Gibeon (see at Josh 18:26). The situation of Aphek has not been discovered. It cannot have been far from Mizpeh and Ebenezer, however, and was probably the same place as the Canaanitish capital mentioned in Josh 12:18, and is certainly different from the Aphekah upon the mountains of Judah (Josh 15:53); for this was on the south or south-west of Jerusalem, since, according to the book of Joshua, it belonged to the towns that were situated in the district of Gibeon.
1Kings 4:2
When the battle was fought, the Israelites were defeated by the Philistines, and in battle-array four thousand men were smitten upon the field. ערך, sc., מלחמה, as in Judg 20:20, Judg 20:22, etc. בּמּערכה, in battle-array, i.e., upon the field of battle, not in flight. "In the field," i.e., the open field where the battle was fought.
John Gill
And the word of Samuel came to all Israel,.... Or was "known", as the Targum, the word of prophecy by him, which related to what befell Eli and his family; this was spread throughout the land, and everyone almost had knowledge of it, and which began to be fulfilled in the war between Israel and the Philistines, later related; or the doctrine, instructions, and exhortations of Samuel to the people of Israel, were by the means of others conveyed throughout the land; and yet they went into measures which proved fatal and ruinous to them; or the word of Samuel, which was from the Lord, came to Israel, to stir them up to go to war with the Philistines, whereby the punishment threatened to Eli's family would begin to have its accomplishment:
now Israel went out against the Philistines to battle; according to the word of Samuel, or of the Lord by him; though Ben Gersom thinks they did this of themselves, which was their sin, and did not ask counsel of the Lord, nor of Samuel his prophet; but it seems as if the Philistines were the aggressors, and first came forth to war against them, and they went out to meet them (a), as the word is, and defend themselves as it became them: this was forty years after the death of Samson, and at the end of Eli's government, who judged Israel so many years, when they had recruited themselves, and recovered their losses they sustained by Samson; and when they perceived a new judge was raised up among the Israelites, who was likely to be of great service to them, and to prevent their authority over them, and therefore thought to begin with them as soon as possible:
and pitched beside Ebenezer; a place so called by anticipation, and had its name from an later victory obtained, when Samuel set up a stone between Mizpeh and Shen, and called it by this name, 1Kings 7:12, it signifies a stone of help:
and the Philistines pitched in Aphek; a city in the tribe of Judah, bordering on the Philistines; see Gill on Josh 12:18.
(a) "in occursum", Pagninus, Montanus.
4:24:2: Եւ ճակատէին այլազգիքն ընդդէմ Իսրայէլի, եւ խմբեցաւ պատերա՛զմն՝ եւ պարտեցա՛ւ այր Իսրայէլի յերեսաց այլազգեացն, եւ հարան ՚ի ճակատուն չո՛րք հազարք արանց[2866]։ [2866] Այլք. ՚Ի ճակատու անդ չորք հազ՛՛։
2 Այլազգիները ճակատամարտ տուին Իսրայէլի դէմ, պատերազմն սկսուեց, եւ Իսրայէլը այլազգիներից պարտուեց:
2 Փղշտացիները Իսրայէլի առջեւ շարուեցան։ Երբ պատերազմը տարածուեցաւ, Իսրայէլ յաղթուեցաւ Փղշտացիներէն, որոնք պատերազմի ասպարէզին մէջ չորս հազար մարդու չափ կոտորեցին։
Եւ ճակատէին այլազգիքն ընդդէմ Իսրայելի, եւ խմբեցաւ պատերազմն, եւ պարտեցաւ այր Իսրայելի յերեսաց այլազգեացն, եւ հարան ի ճակատու անդ չորք հազարք արանց:

4:2: Եւ ճակատէին այլազգիքն ընդդէմ Իսրայէլի, եւ խմբեցաւ պատերա՛զմն՝ եւ պարտեցա՛ւ այր Իսրայէլի յերեսաց այլազգեացն, եւ հարան ՚ի ճակատուն չո՛րք հազարք արանց[2866]։
[2866] Այլք. ՚Ի ճակատու անդ չորք հազ՛՛։
2 Այլազգիները ճակատամարտ տուին Իսրայէլի դէմ, պատերազմն սկսուեց, եւ Իսրայէլը այլազգիներից պարտուեց:
2 Փղշտացիները Իսրայէլի առջեւ շարուեցան։ Երբ պատերազմը տարածուեցաւ, Իսրայէլ յաղթուեցաւ Փղշտացիներէն, որոնք պատերազմի ասպարէզին մէջ չորս հազար մարդու չափ կոտորեցին։
zohrab-1805▾ eastern-1994▾ western am▾
4:24:2 И выстроились Филистимляне против Израильтян, и произошла битва, и были поражены Израильтяне Филистимлянами, которые побили на поле сражения около четырех тысяч человек.
4:2 καὶ και and; even παρατάσσονται παρατασσω the ἀλλόφυλοι αλλοφυλος foreigner εἰς εις into; for πόλεμον πολεμος battle ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel καὶ και and; even ἔκλινεν κλινω bend; tip over ὁ ο the πόλεμος πολεμος battle καὶ και and; even ἔπταισεν πταιω stumble ἀνὴρ ανηρ man; husband Ισραηλ ισραηλ.1 Israel ἐνώπιον ενωπιος in the face; facing ἀλλοφύλων αλλοφυλος foreigner καὶ και and; even ἐπλήγησαν πλησσω plague; strike ἐν εν in τῇ ο the παρατάξει παραταξις in ἀγρῷ αγρος field τέσσαρες τεσσαρες four χιλιάδες χιλιας thousand ἀνδρῶν ανηρ man; husband
4:2 וַ wa וְ and יַּעַרְכ֨וּ yyaʕarᵊḵˌû ערך arrange פְלִשְׁתִּ֜ים fᵊlištˈîm פְּלִשְׁתִּי Philistine לִ li לְ to קְרַ֣את qᵊrˈaṯ קרא encounter יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and תִּטֹּשׁ֙ ttiṭṭˌōš נטשׁ abandon הַ ha הַ the מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war וַ wa וְ and יִּנָּ֥גֶף yyinnˌāḡef נגף hurt יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face פְלִשְׁתִּ֑ים fᵊlištˈîm פְּלִשְׁתִּי Philistine וַ wa וְ and יַּכּ֤וּ yyakkˈû נכה strike בַ va בְּ in † הַ the מַּֽעֲרָכָה֙ mmˈaʕᵃrāḵā מַעֲרָכָה row בַּ ba בְּ in † הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field כְּ kᵊ כְּ as אַרְבַּ֥עַת ʔarbˌaʕaṯ אַרְבַּע four אֲלָפִ֖ים ʔᵃlāfˌîm אֶלֶף thousand אִֽישׁ׃ ʔˈîš אִישׁ man
4:2. et instruxerunt aciem contra Israhel inito autem certamine terga vertit Israhel Philistheis et caesa sunt in illo certamine passim per agros quasi quattuor milia virorumAnd put their army in array against Israel. And when they had joined battle, Israel turned their backs to the Philistines: and there were slain in that fight, here and there in the fields, about four thousand men.
2. And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men.
4:2. and they positioned their troops against Israel. Then, when the conflict began, Israel turned his back to the Philistines. And they were cut down in that conflict, in various places in the fields, about four thousand men.
4:2. And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men.
And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men:

4:2 И выстроились Филистимляне против Израильтян, и произошла битва, и были поражены Израильтяне Филистимлянами, которые побили на поле сражения около четырех тысяч человек.
4:2
καὶ και and; even
παρατάσσονται παρατασσω the
ἀλλόφυλοι αλλοφυλος foreigner
εἰς εις into; for
πόλεμον πολεμος battle
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἔκλινεν κλινω bend; tip over
ο the
πόλεμος πολεμος battle
καὶ και and; even
ἔπταισεν πταιω stumble
ἀνὴρ ανηρ man; husband
Ισραηλ ισραηλ.1 Israel
ἐνώπιον ενωπιος in the face; facing
ἀλλοφύλων αλλοφυλος foreigner
καὶ και and; even
ἐπλήγησαν πλησσω plague; strike
ἐν εν in
τῇ ο the
παρατάξει παραταξις in
ἀγρῷ αγρος field
τέσσαρες τεσσαρες four
χιλιάδες χιλιας thousand
ἀνδρῶν ανηρ man; husband
4:2
וַ wa וְ and
יַּעַרְכ֨וּ yyaʕarᵊḵˌû ערך arrange
פְלִשְׁתִּ֜ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
לִ li לְ to
קְרַ֣את qᵊrˈaṯ קרא encounter
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
תִּטֹּשׁ֙ ttiṭṭˌōš נטשׁ abandon
הַ ha הַ the
מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war
וַ wa וְ and
יִּנָּ֥גֶף yyinnˌāḡef נגף hurt
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
פְלִשְׁתִּ֑ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
וַ wa וְ and
יַּכּ֤וּ yyakkˈû נכה strike
בַ va בְּ in
הַ the
מַּֽעֲרָכָה֙ mmˈaʕᵃrāḵā מַעֲרָכָה row
בַּ ba בְּ in
הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
כְּ kᵊ כְּ as
אַרְבַּ֥עַת ʔarbˌaʕaṯ אַרְבַּע four
אֲלָפִ֖ים ʔᵃlāfˌîm אֶלֶף thousand
אִֽישׁ׃ ʔˈîš אִישׁ man
4:2. et instruxerunt aciem contra Israhel inito autem certamine terga vertit Israhel Philistheis et caesa sunt in illo certamine passim per agros quasi quattuor milia virorum
And put their army in array against Israel. And when they had joined battle, Israel turned their backs to the Philistines: and there were slain in that fight, here and there in the fields, about four thousand men.
4:2. and they positioned their troops against Israel. Then, when the conflict began, Israel turned his back to the Philistines. And they were cut down in that conflict, in various places in the fields, about four thousand men.
4:2. And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:2: Put themselves in array - There is no doubt that both the Philistines and Israelites had what might be called the art of war, according to which they marshalled their troops in the field, constructed their camps, and conducted their retreats, sieges, etc.; but we know not the principles on which they acted.
They slew of the army in the field about four thousand men - This must have been a severe conflict, as four thousand were left dead on the field of battle. The contest also must have lasted some considerable time, as these were all slain hand to hand; swords and spears being in all probability the only weapons then used.
1 Kings (1 Samuel) 4:3
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: put: Sa1 17:8, Sa1 17:21
they joined battle: Heb. the battle was spread
Israel: Jos 7:5-8, Jos 7:12; Psa 44:9, Psa 44:10
and they: Psa 79:7, Psa 79:8, Psa 106:40, Psa 106:41; Lam 3:40
the army: Heb. the array
John Gill
And the Philistines put themselves in array against Israel,.... Prepared for battle, and put themselves in a posture for it; formed themselves in a line of battle, and so invited and challenged the Israelites to fight them:
and when they joined battle; engaged with each other, the Israelites doing the same, putting themselves in a proper form and posture for fighting; or "the battle was spread", or "spread itself" (b); that is, as the Targum, they that made war were spread; the soldiers were placed in order for battle, to the right and left, which took up on both sides a large space; though Abarbinel understands this in a very different sense, and takes the word to have the same signification as in Ps 78:60, where it has the sense of forsaking; and so here the Israelites forsook the battle, and fled, which brought on their destruction, flight being, as the Jews say (c), the beginning of fall or ruin, as it follows:
Israel was smitten before the Philistines; they had the worst of it and were beaten:
and they slew of the army in the field about four thousand men; so many fell upon the spot, in the field.
(b) "et diffusum est praelium", Pagninus, Montanus, Drusius. (c) Misn. Sotah, c. 8. sect. 6.
4:34:3: Եւ ե՛կն զօրն ՚ի բանակն։ Եւ ասեն ծերքն Իսրայէլի. Ընդէ՞ր արդեւք պարտեաց զմեզ Տէր այսօր առաջի այլազգեացն. առցո՛ւք առ մեզ ՚ի Սելովայ զտապանակ ուխտին Աստուծոյ մերոյ. եւ ելցէ՛ ՚ի միջի մերում, եւ փրկեսցէ՛ զմեզ ՚ի ձեռաց թշնամեաց մերոց[2867]։ [2867] Օրինակ մի. Ուխտին Տեառն Աստուծոյ մերոյ, եւ եղիցի ՚ի միջի մերում եւ։ Յօրինակին պակասէր. ՚Ի ձեռաց թշնամեաց։
3 Ռազմի դաշտում չորս հազար զինուոր ընկաւ: Երբ զօրքը վերադարձաւ բանակատեղի, Իսրայէլի ծերերն ասացին. «Ինչո՞ւ Տէրն այսօր մեզ պարտութեան մատնեց այլազգիների առաջ: Սելովից մեզ մօտ բերենք մեր Աստծու ուխտի տապանակը, որ մեզ մօտ լինի ու մեզ փրկի մեր թշնամիների ձեռքից»:
3 Ժողովուրդը բանակը դարձաւ։ Իսրայէլի ծերերը ըսին. «Ինչո՞ւ համար Տէրը Փղշտացիներուն առջեւ այսօր մեզ կոտորեց։ Տէրոջը ուխտին տապանակը Սելովէն մեր քով բերենք, որ մեր մէջ գտնուի ու մեզ ազատէ մեր թշնամիներուն ձեռքէն։
Եւ եկն զօրն ի բանակն. եւ ասեն ծերքն Իսրայելի. Ընդէ՞ր արդեւք պարտեաց զմեզ Տէր այսօր առաջի այլազգեացն. առցուք առ մեզ ի Սելովայ զտապանակ ուխտին [78]Աստուծոյ մերոյ``, եւ ելցէ ի միջի մերում եւ փրկեսցէ զմեզ ի ձեռաց թշնամեաց մերոց:

4:3: Եւ ե՛կն զօրն ՚ի բանակն։ Եւ ասեն ծերքն Իսրայէլի. Ընդէ՞ր արդեւք պարտեաց զմեզ Տէր այսօր առաջի այլազգեացն. առցո՛ւք առ մեզ ՚ի Սելովայ զտապանակ ուխտին Աստուծոյ մերոյ. եւ ելցէ՛ ՚ի միջի մերում, եւ փրկեսցէ՛ զմեզ ՚ի ձեռաց թշնամեաց մերոց[2867]։
[2867] Օրինակ մի. Ուխտին Տեառն Աստուծոյ մերոյ, եւ եղիցի ՚ի միջի մերում եւ։ Յօրինակին պակասէր. ՚Ի ձեռաց թշնամեաց։
3 Ռազմի դաշտում չորս հազար զինուոր ընկաւ: Երբ զօրքը վերադարձաւ բանակատեղի, Իսրայէլի ծերերն ասացին. «Ինչո՞ւ Տէրն այսօր մեզ պարտութեան մատնեց այլազգիների առաջ: Սելովից մեզ մօտ բերենք մեր Աստծու ուխտի տապանակը, որ մեզ մօտ լինի ու մեզ փրկի մեր թշնամիների ձեռքից»:
3 Ժողովուրդը բանակը դարձաւ։ Իսրայէլի ծերերը ըսին. «Ինչո՞ւ համար Տէրը Փղշտացիներուն առջեւ այսօր մեզ կոտորեց։ Տէրոջը ուխտին տապանակը Սելովէն մեր քով բերենք, որ մեր մէջ գտնուի ու մեզ ազատէ մեր թշնամիներուն ձեռքէն։
zohrab-1805▾ eastern-1994▾ western am▾
4:34:3 И пришел народ в стан; и сказали старейшины Израилевы: за что поразил нас Господь сегодня пред Филистимлянами? возьмем себе из Силома ковчег завета Господня, и он пойдет среди нас и спасет нас от руки врагов наших.
4:3 καὶ και and; even ἦλθεν ερχομαι come; go ὁ ο the λαὸς λαος populace; population εἰς εις into; for τὴν ο the παρεμβολήν παρεμβολη encampment; barracks καὶ και and; even εἶπαν επω say; speak οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older Ισραηλ ισραηλ.1 Israel κατὰ κατα down; by τί τις.1 who?; what? ἔπταισεν πταιω stumble ἡμᾶς ημας us κύριος κυριος lord; master σήμερον σημερον today; present ἐνώπιον ενωπιος in the face; facing ἀλλοφύλων αλλοφυλος foreigner λάβωμεν λαμβανω take; get τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the θεοῦ θεος God ἡμῶν ημων our ἐκ εκ from; out of Σηλωμ σηλωμ and; even ἐξελθέτω εξερχομαι come out; go out ἐν εν in μέσῳ μεσος in the midst; in the middle ἡμῶν ημων our καὶ και and; even σώσει σωζω save ἡμᾶς ημας us ἐκ εκ from; out of χειρὸς χειρ hand ἐχθρῶν εχθρος hostile; enemy ἡμῶν ημων our
4:3 וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come הָ hā הַ the עָם֮ ʕām עַם people אֶל־ ʔel- אֶל to הַֽ hˈa הַ the מַּחֲנֶה֒ mmaḥᵃnˌeh מַחֲנֶה camp וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say זִקְנֵ֣י ziqnˈê זָקֵן old יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לָ֣מָּה lˈāmmā לָמָה why נְגָפָ֧נוּ nᵊḡāfˈānû נגף hurt יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH הַ ha הַ the יֹּ֖ום yyˌôm יֹום day לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face פְלִשְׁתִּ֑ים fᵊlištˈîm פְּלִשְׁתִּי Philistine נִקְחָ֧ה niqḥˈā לקח take אֵלֵ֣ינוּ ʔēlˈênû אֶל to מִ mi מִן from שִּׁלֹ֗ה ššilˈō שִׁלֹה Shiloh אֶת־ ʔeṯ- אֵת [object marker] אֲרֹון֙ ʔᵃrôn אֲרֹון ark בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and יָבֹ֣א yāvˈō בוא come בְ vᵊ בְּ in קִרְבֵּ֔נוּ qirbˈēnû קֶרֶב interior וְ wᵊ וְ and יֹשִׁעֵ֖נוּ yōšiʕˌēnû ישׁע help מִ mi מִן from כַּ֥ף kkˌaf כַּף palm אֹיְבֵֽינוּ׃ ʔōyᵊvˈênû איב be hostile
4:3. et reversus est populus ad castra dixeruntque maiores natu de Israhel quare percussit nos Dominus hodie coram Philisthim adferamus ad nos de Silo arcam foederis Domini et veniat in medium nostri ut salvet nos de manu inimicorum nostrorumAnd the people returned to the camp: and the ancients of Israel said: Why hath the Lord defeated us to day before the Philistines? Let us fetch unto us the ark of the covenant of the Lord from Silo, and let it come in the midst of us, that it may save us from the hand of our enemies.
3. And when the people were come into the camp, the elders of Israel said, Wherefore hath the LORD smitten us today before the Philistines? Let as fetch the ark of the covenant of the LORD out of Shiloh unto us, that it may come among us, and save us out of the hand of our enemies.
4:3. And the people returned to the camp. And those greater by birth of Israel said: “Why has the Lord struck us today before the Philistines? Let us bring to ourselves the ark of the covenant of the Lord from Shiloh. And let it enter into our midst, so that it may save us from the hand of our enemies.”
4:3. And when the people were come into the camp, the elders of Israel said, Wherefore hath the LORD smitten us to day before the Philistines? Let us fetch the ark of the covenant of the LORD out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies.
And when the people were come into the camp, the elders of Israel said, Wherefore hath the LORD smitten us to day before the Philistines? Let us fetch the ark of the covenant of the LORD out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies:

4:3 И пришел народ в стан; и сказали старейшины Израилевы: за что поразил нас Господь сегодня пред Филистимлянами? возьмем себе из Силома ковчег завета Господня, и он пойдет среди нас и спасет нас от руки врагов наших.
4:3
καὶ και and; even
ἦλθεν ερχομαι come; go
ο the
λαὸς λαος populace; population
εἰς εις into; for
τὴν ο the
παρεμβολήν παρεμβολη encampment; barracks
καὶ και and; even
εἶπαν επω say; speak
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
Ισραηλ ισραηλ.1 Israel
κατὰ κατα down; by
τί τις.1 who?; what?
ἔπταισεν πταιω stumble
ἡμᾶς ημας us
κύριος κυριος lord; master
σήμερον σημερον today; present
ἐνώπιον ενωπιος in the face; facing
ἀλλοφύλων αλλοφυλος foreigner
λάβωμεν λαμβανω take; get
τὴν ο the
κιβωτὸν κιβωτος ark
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
ἐκ εκ from; out of
Σηλωμ σηλωμ and; even
ἐξελθέτω εξερχομαι come out; go out
ἐν εν in
μέσῳ μεσος in the midst; in the middle
ἡμῶν ημων our
καὶ και and; even
σώσει σωζω save
ἡμᾶς ημας us
ἐκ εκ from; out of
χειρὸς χειρ hand
ἐχθρῶν εχθρος hostile; enemy
ἡμῶν ημων our
4:3
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
הָ הַ the
עָם֮ ʕām עַם people
אֶל־ ʔel- אֶל to
הַֽ hˈa הַ the
מַּחֲנֶה֒ mmaḥᵃnˌeh מַחֲנֶה camp
וַ wa וְ and
יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say
זִקְנֵ֣י ziqnˈê זָקֵן old
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לָ֣מָּה lˈāmmā לָמָה why
נְגָפָ֧נוּ nᵊḡāfˈānû נגף hurt
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
הַ ha הַ the
יֹּ֖ום yyˌôm יֹום day
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
פְלִשְׁתִּ֑ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
נִקְחָ֧ה niqḥˈā לקח take
אֵלֵ֣ינוּ ʔēlˈênû אֶל to
מִ mi מִן from
שִּׁלֹ֗ה ššilˈō שִׁלֹה Shiloh
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹון֙ ʔᵃrôn אֲרֹון ark
בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
יָבֹ֣א yāvˈō בוא come
בְ vᵊ בְּ in
קִרְבֵּ֔נוּ qirbˈēnû קֶרֶב interior
וְ wᵊ וְ and
יֹשִׁעֵ֖נוּ yōšiʕˌēnû ישׁע help
מִ mi מִן from
כַּ֥ף kkˌaf כַּף palm
אֹיְבֵֽינוּ׃ ʔōyᵊvˈênû איב be hostile
4:3. et reversus est populus ad castra dixeruntque maiores natu de Israhel quare percussit nos Dominus hodie coram Philisthim adferamus ad nos de Silo arcam foederis Domini et veniat in medium nostri ut salvet nos de manu inimicorum nostrorum
And the people returned to the camp: and the ancients of Israel said: Why hath the Lord defeated us to day before the Philistines? Let us fetch unto us the ark of the covenant of the Lord from Silo, and let it come in the midst of us, that it may save us from the hand of our enemies.
4:3. And the people returned to the camp. And those greater by birth of Israel said: “Why has the Lord struck us today before the Philistines? Let us bring to ourselves the ark of the covenant of the Lord from Shiloh. And let it enter into our midst, so that it may save us from the hand of our enemies.”
4:3. And when the people were come into the camp, the elders of Israel said, Wherefore hath the LORD smitten us to day before the Philistines? Let us fetch the ark of the covenant of the LORD out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:3: Let us fetch the ark - They vainly supposed that the ark could save them, when the God of it had departed from them because of their wickedness. They knew that in former times their fathers had been beaten by their enemies, when they took not the ark with them to battle; as in the case of their wars with the Canaanites, Num 14:44, Num 14:45; and that they had conquered when they took this with them, as in the case of the destruction of Jericho, Jos 6:4. From the latter clause they took confidence; but the cause of their miscarriage in the former they laid not to heart. It was customary with all the nations of the earth to take their gods and sacred ensigns with them to war. The Persians, Indians, Greeks, Romans, Germans, Philistines, etc., did so. Consecrated crosses, blessing and hallowing of colors and standards, are the modern remains of those ancient superstitions.
1 Kings (1 Samuel) 4:4
Albert Barnes: Notes on the Bible - 1834
4:3: In the evening of the defeat of the Israelites the elders held a council, and resolved to send for the ark, which is described in full, as implying that in virtue of the covenant God could not but give them the victory (compare Num 10:35; Jos 3:10).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: Wherefore: Deu 29:24; Psa 74:1, Psa 74:11; Isa 50:1, Isa 58:3
Let us: Sa1 14:18; Num 31:6; Jos 6:4, Jos 6:5; Sa2 15:25; Isa 1:11-15; Jer 7:4, Jer 7:8-15; Mat 3:9, Mat 3:10
fetch: Heb. take unto us
the ark: Num 10:33; Deu 31:26; Jos 4:7; Ch1 17:1; Jer 3:16; Heb 9:4
it may save: Jer 7:8-11; Amo 5:21, Amo 5:22; Mat 23:25-28; Rom 2:28, Rom 2:29; Co1 10:1-5; Ti2 3:5; Pe1 3:21; Jde 1:5
Carl Friedrich Keil and Franz Delitzsch

On the return of the people to the camp, the elders held a council of war as to the cause of the defeat they had suffered. "Why hath Jehovah smitten us to-day before the Philistines?" As they had entered upon the war by the word and advice of Samuel, they were convinced that Jehovah had smitten them. The question presupposes at the same time that the Israelites felt strong enough to enter upon the war with their enemies, and that the reason for their defeat could only be that the Lord, their covenant God, had withdrawn His help. This was no doubt a correct conclusion; but the means which they adopted to secure the help of their God in continuing the war were altogether wrong. Instead of feeling remorse and seeking the help of the Lord their God by a sincere repentance and confession of their apostasy from Him, they resolved to fetch the ark of the covenant out of the tabernacle at Shiloh into the camp, with the delusive idea that God had so inseparably bound up His gracious presence in the midst of His people with this holy ark, which He had selected as the throne of His gracious appearance, that He would of necessity come with it into the camp and smite the foe. In 1Kings 4:4, the ark is called "the ark of the covenant of Jehovah of hosts, who is enthroned above the cherubim," partly to show the reason why the people had the ark fetched, and partly to indicate the hope which they founded upon the presence of this sacred object. (See the commentary on Ex 25:20-22). The remark introduced here, "and the two sons of Eli were there with the ark of the covenant of God," is not merely intended to show who the guardians of the ark were, viz., priests who had hitherto disgraced the sanctuary, but also to point forward at the very outset to the result of the measures adopted.
Geneva 1599
And when the people were come into the camp, the elders of Israel said, (a) Wherefore hath the LORD smitten us to day before the Philistines? Let us fetch the ark of the covenant of the LORD out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies.
(a) For it seems that this war was undertaken by Samuel's commandment.
John Gill
And when the people came into the camp,.... At Ebenezer, where they pitched their tents, and from whence they went out to battle, and whither they returned after their defeat:
the elders of Israel said, wherefore hath the Lord smitten us today before the Philistines? they were right in ascribing it to the Lord, who had suffered them to be defeated by their enemies, but it is strange they should be so insensible of the cause of it; there was a reason ready at hand, their sins and iniquities were the cause of it, the corruption of manners among them, their neglect of bringing their offerings to the Lord, and the idolatry that many of them were guilty of, at least secretly, 1Kings 2:24 to punish them for which, they were brought into this war, and smitten in it; and yet they wonder at it, that so it should be, that they the people of God should be smitten before Heathens and uncircumcised Philistines; and the rather, since they went to battle with them according to the word of the Lord by Samuel; not considering that they went into this war without humiliation for their sins, and without praying to God for success, and that it was intended as a correction of them for their offences against God:
let us fetch the ark of the covenant of the Lord out of Shiloh unto us; in which the law was, sometimes called the covenant between God and them; and which was a symbol of the divine Presence, for want of which they supposed they had not the presence of God with them, and so had not success; and the rather they were encouraged to take this step and method, because that formerly Israel had success against their enemies when the ark was with them, Num 31:6 though no doubt in this there was an overruling providence of God, by which they were led to take such a step as this, in order to bring the two sons of Eli into the camp, that they might be slain in one day, according to the divine prediction:
that when it cometh among us, it may save us out of the hand of our enemies; foolishly placing their confidence in an external symbol, and not in the Lord himself; ascribing salvation to that, which only belongs to him, whether of a temporal or spiritual kind: and such folly and vanity are men guilty of when they seek to, make use of, and trust in anything short of Christ for salvation; as in carnal descent; in the rituals of the law; in the ordinances of the Gospel; in any religious exercises, private or public; or in any works of righteousness done by them: in Christ alone is salvation from spiritual enemies; and indeed from the Lord only is salvation and deliverance from temporal enemies.
John Wesley
Wherefore, &c. - This was strange blindness, that when there was so great a corruption in their worship and manners, they could not see sufficient reason why God should suffer them to fall by their enemies. The ark - That great pledge of God's presence and help, by whose conduct our ancestors obtained success. Instead of humbling themselves for, and purging themselves from their sins, for which God was displeased with them, they take an easier and cheaper course, and put their trust in their ceremonial observances, not doubting but the very presence of the ark would give them the victory.
Robert Jamieson, A. R. Fausset and David Brown
Let us fetch the ark of the covenant of the Lord out of Shiloh unto us--Strange that they were so blind to the real cause of the disaster and that they did not discern, in the great and general corruption of religion and morals (1Kings 2:22-25; 1Kings 7:3; Ps 78:58), the reason why the presence and aid of God were not extended to them. Their first measure for restoring the national spirit and energy ought to have been a complete reformation--a universal return to purity of worship and morals. But, instead of cherishing a spirit of deep humiliation and sincere repentance, instead of resolving on the abolition of existing abuses, and the re-establishing of the pure faith, they adopted what appeared an easier and speedier course--they put their trust in ceremonial observances, and doubted not but that the introduction of the ark into the battlefield would ensure their victory. In recommending this extraordinary step, the elders might recollect the confidence it imparted to their ancestors (Num 10:35; Num 14:44), as well as what had been done at Jericho. But it is more probable that they were influenced by the heathenish ideas of their idolatrous neighbors, who carried their idol Dagon, or his sacred symbols, to their wars, believing that the power of their divinities was inseparably associated with, or residing in, their images. In short, the shout raised in the Hebrew camp, on the arrival of the ark, indicated very plainly the prevalence among the Israelites at this time of a belief in national deities--whose influence was local, and whose interest was especially exerted in behalf of the people who adored them. The joy of the Israelites was an emotion springing out of the same superstitious sentiments as the corresponding dismay of their enemies; and to afford them a convincing, though painful proof of their error, was the ulterior object of the discipline to which they were now subjected--a discipline by which God, while punishing them for their apostasy by allowing the capture of the ark, had another end in view--that of signally vindicating His supremacy over all the gods of the nations.
4:44:4: Եւ առաքեաց ժողովուրդն ՚ի Սելով, եւ առի՛ն անտի զտապանակ ուխտին Տեառն զօրութեանց որ նստի ՚ի քերովբէս. եւ երկոքեան որդիքն Հեղեայ ընդ տապանակի՛ ուխտին Աստուծոյ Ոփնի՛ եւ Փենեհէ՛ս գնացին։
4 Ժողովուրդը մարդիկ ուղարկեց Սելով, որոնք այնտեղից բերեցին քերովբէների միջեւ նստած զօրութիւնների Տիրոջ ուխտի տապանակը: Հեղիի երկու որդիները՝ Օփնին ու Փենեէսը, Աստծու ուխտի տապանակի հետ գնացին:
4 Ուստի ժողովը մարդիկ ղրկեց դէպի Սելով, որոնք քերովբէներուն վրայ նստող զօրութեան Տէրոջը ուխտին տապանակը անկէ բերին ու Հեղիին երկու որդիները՝ Ոփնի ու Փենէհէս՝ Աստուծոյ ուխտին տապանակին հետ էին։
Եւ առաքեաց ժողովուրդն ի Սելով, եւ առին անտի զտապանակ ուխտին Տեառն զօրութեանց` որ նստի ի քերովբէս. եւ երկոքեան որդիքն Հեղեայ ընդ տապանակի ուխտին Աստուծոյ` Ոփնի եւ Փենեէս գնացին:

4:4: Եւ առաքեաց ժողովուրդն ՚ի Սելով, եւ առի՛ն անտի զտապանակ ուխտին Տեառն զօրութեանց որ նստի ՚ի քերովբէս. եւ երկոքեան որդիքն Հեղեայ ընդ տապանակի՛ ուխտին Աստուծոյ Ոփնի՛ եւ Փենեհէ՛ս գնացին։
4 Ժողովուրդը մարդիկ ուղարկեց Սելով, որոնք այնտեղից բերեցին քերովբէների միջեւ նստած զօրութիւնների Տիրոջ ուխտի տապանակը: Հեղիի երկու որդիները՝ Օփնին ու Փենեէսը, Աստծու ուխտի տապանակի հետ գնացին:
4 Ուստի ժողովը մարդիկ ղրկեց դէպի Սելով, որոնք քերովբէներուն վրայ նստող զօրութեան Տէրոջը ուխտին տապանակը անկէ բերին ու Հեղիին երկու որդիները՝ Ոփնի ու Փենէհէս՝ Աստուծոյ ուխտին տապանակին հետ էին։
zohrab-1805▾ eastern-1994▾ western am▾
4:44:4 И послал народ в Силом, и принесли оттуда ковчег завета Господа Саваофа, сидящего на херувимах; а при ковчеге завета Божия были и два сына Илиевы, Офни и Финеес.
4:4 καὶ και and; even ἀπέστειλεν αποστελλω send off / away ὁ ο the λαὸς λαος populace; population εἰς εις into; for Σηλωμ σηλωμ and; even αἴρουσιν αιρω lift; remove ἐκεῖθεν εκειθεν from there τὴν ο the κιβωτὸν κιβωτος ark κυρίου κυριος lord; master καθημένου καθημαι sit; settle χερουβιμ χερουβ cherubim καὶ και and; even ἀμφότεροι αμφοτερος both οἱ ο the υἱοὶ υιος son Ηλι ηλι.1 Hēli; Ili μετὰ μετα with; amid τῆς ο the κιβωτοῦ κιβωτος ark Οφνι οφνι and; even Φινεες φινεες Phinees; Finees
4:4 וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send הָ hā הַ the עָם֙ ʕˌām עַם people שִׁלֹ֔ה šilˈō שִׁלֹה Shiloh וַ wa וְ and יִּשְׂא֣וּ yyiśʔˈû נשׂא lift מִ mi מִן from שָּׁ֗ם ššˈām שָׁם there אֵ֣ת ʔˈēṯ אֵת [object marker] אֲרֹ֧ון ʔᵃrˈôn אֲרֹון ark בְּרִית־ bᵊrîṯ- בְּרִית covenant יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service יֹשֵׁ֣ב yōšˈēv ישׁב sit הַ ha הַ the כְּרֻבִ֑ים kkᵊruvˈîm כְּרוּב cherub וְ wᵊ וְ and שָׁ֞ם šˈām שָׁם there שְׁנֵ֣י šᵊnˈê שְׁנַיִם two בְנֵֽי־ vᵊnˈê- בֵּן son עֵלִ֗י ʕēlˈî עֵלִי Eli עִם־ ʕim- עִם with אֲרֹון֙ ʔᵃrôn אֲרֹון ark בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) חָפְנִ֖י ḥofnˌî חָפְנִי Hophni וּ û וְ and פִֽינְחָֽס׃ fˈînᵊḥˈās פִּינְחָס Phinehas
4:4. misit ergo populus in Silo et tulerunt inde arcam foederis Domini exercituum sedentis super cherubin erantque duo filii Heli cum arca foederis Domini Ofni et FineesSo the people sent to Silo, and they brought from thence the ark of the covenant of the Lord of hosts, sitting upon the cherubims: and the two sons of Heli, Ophni and Phinees, were with the ark of the covenant of God.
4. So the people sent to Shiloh, and they brought from thence the ark of the covenant of the LORD of hosts, which sitteth upon the cherubim: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.
4:4. Therefore, the people sent to Shiloh, and they brought from there the ark of the covenant of the Lord of hosts, sitting upon the cherubim. And the two sons of Eli, Hophni and Phinehas, were with the ark of the covenant of God.
4:4. So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which dwelleth [between] the cherubims: and the two sons of Eli, Hophni and Phinehas, [were] there with the ark of the covenant of God.
So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which dwelleth [between] the cherubims: and the two sons of Eli, Hophni and Phinehas, [were] there with the ark of the covenant of God:

4:4 И послал народ в Силом, и принесли оттуда ковчег завета Господа Саваофа, сидящего на херувимах; а при ковчеге завета Божия были и два сына Илиевы, Офни и Финеес.
4:4
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ο the
λαὸς λαος populace; population
εἰς εις into; for
Σηλωμ σηλωμ and; even
αἴρουσιν αιρω lift; remove
ἐκεῖθεν εκειθεν from there
τὴν ο the
κιβωτὸν κιβωτος ark
κυρίου κυριος lord; master
καθημένου καθημαι sit; settle
χερουβιμ χερουβ cherubim
καὶ και and; even
ἀμφότεροι αμφοτερος both
οἱ ο the
υἱοὶ υιος son
Ηλι ηλι.1 Hēli; Ili
μετὰ μετα with; amid
τῆς ο the
κιβωτοῦ κιβωτος ark
Οφνι οφνι and; even
Φινεες φινεες Phinees; Finees
4:4
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
הָ הַ the
עָם֙ ʕˌām עַם people
שִׁלֹ֔ה šilˈō שִׁלֹה Shiloh
וַ wa וְ and
יִּשְׂא֣וּ yyiśʔˈû נשׂא lift
מִ mi מִן from
שָּׁ֗ם ššˈām שָׁם there
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֲרֹ֧ון ʔᵃrˈôn אֲרֹון ark
בְּרִית־ bᵊrîṯ- בְּרִית covenant
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
יֹשֵׁ֣ב yōšˈēv ישׁב sit
הַ ha הַ the
כְּרֻבִ֑ים kkᵊruvˈîm כְּרוּב cherub
וְ wᵊ וְ and
שָׁ֞ם šˈām שָׁם there
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
בְנֵֽי־ vᵊnˈê- בֵּן son
עֵלִ֗י ʕēlˈî עֵלִי Eli
עִם־ ʕim- עִם with
אֲרֹון֙ ʔᵃrôn אֲרֹון ark
בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
חָפְנִ֖י ḥofnˌî חָפְנִי Hophni
וּ û וְ and
פִֽינְחָֽס׃ fˈînᵊḥˈās פִּינְחָס Phinehas
4:4. misit ergo populus in Silo et tulerunt inde arcam foederis Domini exercituum sedentis super cherubin erantque duo filii Heli cum arca foederis Domini Ofni et Finees
So the people sent to Silo, and they brought from thence the ark of the covenant of the Lord of hosts, sitting upon the cherubims: and the two sons of Heli, Ophni and Phinees, were with the ark of the covenant of God.
4:4. Therefore, the people sent to Shiloh, and they brought from there the ark of the covenant of the Lord of hosts, sitting upon the cherubim. And the two sons of Eli, Hophni and Phinehas, were with the ark of the covenant of God.
4:4. So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which dwelleth [between] the cherubims: and the two sons of Eli, Hophni and Phinehas, [were] there with the ark of the covenant of God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:4: The Lord of hosts - See on Sa1 1:3 (note).
Dwelleth between the cherubims - Of what shape the cherubim were, we know not; but there was one of these representative figures placed at each end of the ark of the covenant; and between them, on the lid or cover of that ark, which was called the propitiatory or mercy-seat, the shechinah, or symbol of the Divine presence, was said to dwell. They thought, therefore, if they had the ark, they must necessarily have the presence and influence of Jehovah.
1 Kings (1 Samuel) 4:5
Albert Barnes: Notes on the Bible - 1834
4:4: The people sent - The expression is very indicative of the political state so frequently noted by the writer of the Book of Judges, "In those days there was no king in Israel."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: which dwelleth: Sa2 6:2; Kg2 19:15; Psa 80:1, Psa 99:1
the cherubims: Exo 25:18-22; Num 7:89
Hophni: Sa1 2:12-17, Sa1 2:22; Psa 50:16, Psa 50:17; Mal 1:9; Act 19:15, Act 19:16
with the ark: Num 4:5, Num 4:15
Geneva 1599
So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which (b) dwelleth [between] the cherubims: and the two sons of Eli, Hophni and Phinehas, [were] there with the ark of the covenant of God.
(b) For he used to appear to the Israelites between the cherubim over the ark of the covenant, (Ex 25:17).
John Gill
So the people sent to Shiloh,.... They liked the proposal of the elders, took their advice, and joined with them in a message to Eli the high priest at Shiloh:
that they might bring from thence the ark of the covenant of the Lord of hosts, which dwelleth between the cherubim; which overshadowed the mercy seat that was upon the ark, and was the residence of the divine Majesty; wherefore having this with them, they concluded they should have the presence of God with them, and so success, see Ps 53:1.
and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God; these, either with or without the leave of Eli, took the ark out of the tabernacle, and carried it on their shoulders to the camp, or however attended it there, being borne by other priests or Levites; and by this means they were brought into the camp, and so to battle, to meet their doom there; according to Bunting (d), it was carried by them forty two miles.
(d) Travels of the Patriarchs, &c. p. 123.
John Wesley
Bring the ark - This they should not have done without asking counsel of God.
4:54:5: Եւ եղեւ իբրեւ ե՛կն տապանակ ուխտին Տեառն ՚ի բանակն, աղաղակեա՛ց ամենայն Իսրայէլ մածաձայն, եւ հնչեա՛ց երկիրն։
5 Երբ Տիրոջ ուխտի տապանակը բանակատեղի բերուեց, ամբողջ Իսրայէլը մեծաձայն աղաղակեց, եւ երկիրը թնդաց:
5 Երբ Տէրոջը ուխտին տապանակը բանակին մէջ եկաւ, բոլոր Իսրայէլ մեծ ձայնով մը աղաղակեց, այնպէս որ գետինը ձայն տուաւ։
Եւ եղեւ իբրեւ եկն տապանակ ուխտին Տեառն ի բանակն, աղաղակեաց ամենայն Իսրայէլ մածաձայն, եւ հնչեաց երկիրն:

4:5: Եւ եղեւ իբրեւ ե՛կն տապանակ ուխտին Տեառն ՚ի բանակն, աղաղակեա՛ց ամենայն Իսրայէլ մածաձայն, եւ հնչեա՛ց երկիրն։
5 Երբ Տիրոջ ուխտի տապանակը բանակատեղի բերուեց, ամբողջ Իսրայէլը մեծաձայն աղաղակեց, եւ երկիրը թնդաց:
5 Երբ Տէրոջը ուխտին տապանակը բանակին մէջ եկաւ, բոլոր Իսրայէլ մեծ ձայնով մը աղաղակեց, այնպէս որ գետինը ձայն տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:54:5 И когда прибыл ковчег завета Господня в стан, весь Израиль поднял такой сильный крик, что земля стонала.
4:5 καὶ και and; even ἐγενήθη γινομαι happen; become ὡς ως.1 as; how ἦλθεν ερχομαι come; go κιβωτὸς κιβωτος ark κυρίου κυριος lord; master εἰς εις into; for τὴν ο the παρεμβολήν παρεμβολη encampment; barracks καὶ και and; even ἀνέκραξεν ανακραζω cry out πᾶς πας all; every Ισραηλ ισραηλ.1 Israel φωνῇ φωνη voice; sound μεγάλῃ μεγας great; loud καὶ και and; even ἤχησεν ηχεω sound ἡ ο the γῆ γη earth; land
4:5 וַ wa וְ and יְהִ֗י yᵊhˈî היה be כְּ kᵊ כְּ as בֹ֨וא vˌô בוא come אֲרֹ֤ון ʔᵃrˈôn אֲרֹון ark בְּרִית־ bᵊrîṯ- בְּרִית covenant יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הַֽ hˈa הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp וַ wa וְ and יָּרִ֥עוּ yyārˌiʕû רוע shout כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel תְּרוּעָ֣ה tᵊrûʕˈā תְּרוּעָה shouting גְדֹולָ֑ה ḡᵊḏôlˈā גָּדֹול great וַ wa וְ and תֵּהֹ֖ם ttēhˌōm הום stir הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
4:5. cumque venisset arca foederis Domini in castra vociferatus est omnis Israhel clamore grandi et personuit terraAnd when the ark of the covenant of the Lord was come into the camp, all Israel shouted with a great shout, and the earth rang again.
5. And when the ark of the covenant of the LORD came into the camp, all Israel shouted with a great shout, so that the earth rang again.
4:5. And when the ark of the covenant of the Lord had arrived in the camp, all of Israel shouted with a great clamor, and the land resounded.
4:5. And when the ark of the covenant of the LORD came into the camp, all Israel shouted with a great shout, so that the earth rang again.
And when the ark of the covenant of the LORD came into the camp, all Israel shouted with a great shout, so that the earth rang again:

4:5 И когда прибыл ковчег завета Господня в стан, весь Израиль поднял такой сильный крик, что земля стонала.
4:5
καὶ και and; even
ἐγενήθη γινομαι happen; become
ὡς ως.1 as; how
ἦλθεν ερχομαι come; go
κιβωτὸς κιβωτος ark
κυρίου κυριος lord; master
εἰς εις into; for
τὴν ο the
παρεμβολήν παρεμβολη encampment; barracks
καὶ και and; even
ἀνέκραξεν ανακραζω cry out
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
φωνῇ φωνη voice; sound
μεγάλῃ μεγας great; loud
καὶ και and; even
ἤχησεν ηχεω sound
ο the
γῆ γη earth; land
4:5
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
כְּ kᵊ כְּ as
בֹ֨וא vˌô בוא come
אֲרֹ֤ון ʔᵃrˈôn אֲרֹון ark
בְּרִית־ bᵊrîṯ- בְּרִית covenant
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
הַֽ hˈa הַ the
מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp
וַ wa וְ and
יָּרִ֥עוּ yyārˌiʕû רוע shout
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
תְּרוּעָ֣ה tᵊrûʕˈā תְּרוּעָה shouting
גְדֹולָ֑ה ḡᵊḏôlˈā גָּדֹול great
וַ wa וְ and
תֵּהֹ֖ם ttēhˌōm הום stir
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
4:5. cumque venisset arca foederis Domini in castra vociferatus est omnis Israhel clamore grandi et personuit terra
And when the ark of the covenant of the Lord was come into the camp, all Israel shouted with a great shout, and the earth rang again.
4:5. And when the ark of the covenant of the Lord had arrived in the camp, all of Israel shouted with a great clamor, and the land resounded.
4:5. And when the ark of the covenant of the LORD came into the camp, all Israel shouted with a great shout, so that the earth rang again.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:5: All Israel shouted - Had they humbled themselves, and prayed devoutly and fervently for success, they would have been heard and saved. Their shouting proved both their vanity and irreligion.
1 Kings (1 Samuel) 4:7
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: all Israel: They vainly supposed that the ark would save them, when the God of it had departed from them because of their wickedness. Jdg 15:14; Job 20:5; Jer 7:4; Amo 6:3; Mic 2:11
Carl Friedrich Keil and Franz Delitzsch

On the arrival of the ark in the camp, the people raised so great a shout of joy that the earth rang again. This was probably the first time since the settlement of Israel in Canaan, that the ark had been brought into the camp, and therefore the people no doubt anticipated from its presence a renewal of the marvellous victories gained by Israel under Moses and Joshua, and for that reason raised such a shout when it arrived.
John Gill
And when the ark of the covenant of the Lord came into the camp,.... Being brought thither by the men that carried it:
all Israel shouted with a great shout, so that the earth rang again; this they did as now sure of victory, because of the ark, and to give spirit and courage to each other to go forth to battle, and to strike a panic into their enemies.
John Wesley
Shouted - From their great joy and confidence of success. So formal Christians triumph in external privileges and performances: as if the ark in the camp would bring them to heaven, tho' the world and the flesh reign in the heart.
4:64:6: Եւ լուան այլազգիքն զբարբա՛ռ աղաղակին. եւ ասեն այլազգիքն. Զի՞նչ է բարբառ մեծի՛ աղաղակին այնորիկ ՚ի բանակի Եբրայեցւոցն։ Եւ գիտացին թէ տապանա՛կն Տեառն եկն ՚ի բանակն։
6 Լսելով աղաղակի ձայնը՝ այլազգիներն ասացին. «Այս ի՜նչ բարձրագոչ աղաղակ է եբրայեցիների բանակատեղիում»:
6 Փղշտացիները այն աղաղակի ձայնը լսելով՝ ըսին. «Եբրայեցիներուն բանակին այս բարձրաձայն աղաղակը ի՞նչ կը նշանակէ»։ Երբ իմացան թէ Տէրոջը տապանակը բանակը եկեր է,
Եւ լուան այլազգիքն զբարբառ աղաղակին, եւ ասեն այլազգիքն. Զի՞նչ է բարբառ մեծի աղաղակին այնորիկ ի բանակի Եբրայեցւոցն: Եւ գիտացին թէ տապանակն Տեառն եկն ի բանակն:

4:6: Եւ լուան այլազգիքն զբարբա՛ռ աղաղակին. եւ ասեն այլազգիքն. Զի՞նչ է բարբառ մեծի՛ աղաղակին այնորիկ ՚ի բանակի Եբրայեցւոցն։ Եւ գիտացին թէ տապանա՛կն Տեառն եկն ՚ի բանակն։
6 Լսելով աղաղակի ձայնը՝ այլազգիներն ասացին. «Այս ի՜նչ բարձրագոչ աղաղակ է եբրայեցիների բանակատեղիում»:
6 Փղշտացիները այն աղաղակի ձայնը լսելով՝ ըսին. «Եբրայեցիներուն բանակին այս բարձրաձայն աղաղակը ի՞նչ կը նշանակէ»։ Երբ իմացան թէ Տէրոջը տապանակը բանակը եկեր է,
zohrab-1805▾ eastern-1994▾ western am▾
4:64:6 И услышали Филистимляне шум восклицаний и сказали: отчего такие громкие восклицания в стане Евреев? И узнали, что ковчег Господень прибыл в стан.
4:6 καὶ και and; even ἤκουσαν ακουω hear οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner τῆς ο the κραυγῆς κραυγη cry; outcry καὶ και and; even εἶπον επω say; speak οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner τίς τις.1 who?; what? ἡ ο the κραυγὴ κραυγη cry; outcry ἡ ο the μεγάλη μεγας great; loud αὕτη ουτος this; he ἐν εν in παρεμβολῇ παρεμβολη encampment; barracks τῶν ο the Εβραίων εβραιος Hebrew καὶ και and; even ἔγνωσαν γινωσκω know ὅτι οτι since; that κιβωτὸς κιβωτος ark κυρίου κυριος lord; master ἥκει ηκω here εἰς εις into; for τὴν ο the παρεμβολήν παρεμβολη encampment; barracks
4:6 וַ wa וְ and יִּשְׁמְע֤וּ yyišmᵊʕˈû שׁמע hear פְלִשְׁתִּים֙ fᵊlištîm פְּלִשְׁתִּי Philistine אֶת־ ʔeṯ- אֵת [object marker] קֹ֣ול qˈôl קֹול sound הַ ha הַ the תְּרוּעָ֔ה ttᵊrûʕˈā תְּרוּעָה shouting וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say מֶ֠ה mˌeh מָה what קֹ֣ול qˈôl קֹול sound הַ ha הַ the תְּרוּעָ֧ה ttᵊrûʕˈā תְּרוּעָה shouting הַ ha הַ the גְּדֹולָ֛ה ggᵊḏôlˈā גָּדֹול great הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this בְּ bᵊ בְּ in מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp הָ hā הַ the עִבְרִ֑ים ʕivrˈîm עִבְרִי Hebrew וַ wa וְ and יֵּ֣דְע֔וּ yyˈēḏᵊʕˈû ידע know כִּ֚י ˈkî כִּי that אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בָּ֖א bˌā בוא come אֶל־ ʔel- אֶל to הַֽ hˈa הַ the מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
4:6. et audierunt Philisthim vocem clamoris dixeruntque quaenam haec est vox clamoris magni in castris Hebraeorum et cognoverunt quod arca Domini venisset in castraAnd the Philistines heard the noise of the shout, and they said: What is this noise of a great shout in the camp of the Hebrews? And they understood that the ark of the Lord was come into the camp.
6. And when the Philistines heard the noise of the shout, they said, What meaneth the noise of this great shout in the camp of the Hebrews? And they understood that the ark of the LORD was come into the camp.
4:6. And the Philistines heard the voice of the clamor, and they said, “What is this voice of a great clamor in the camp of the Hebrews?” And they realized that the ark of the Lord had arrived in the camp.
4:6. And when the Philistines heard the noise of the shout, they said, What [meaneth] the noise of this great shout in the camp of the Hebrews? And they understood that the ark of the LORD was come into the camp.
And when the Philistines heard the noise of the shout, they said, What [meaneth] the noise of this great shout in the camp of the Hebrews? And they understood that the ark of the LORD was come into the camp:

4:6 И услышали Филистимляне шум восклицаний и сказали: отчего такие громкие восклицания в стане Евреев? И узнали, что ковчег Господень прибыл в стан.
4:6
καὶ και and; even
ἤκουσαν ακουω hear
οἱ ο the
ἀλλόφυλοι αλλοφυλος foreigner
τῆς ο the
κραυγῆς κραυγη cry; outcry
καὶ και and; even
εἶπον επω say; speak
οἱ ο the
ἀλλόφυλοι αλλοφυλος foreigner
τίς τις.1 who?; what?
ο the
κραυγὴ κραυγη cry; outcry
ο the
μεγάλη μεγας great; loud
αὕτη ουτος this; he
ἐν εν in
παρεμβολῇ παρεμβολη encampment; barracks
τῶν ο the
Εβραίων εβραιος Hebrew
καὶ και and; even
ἔγνωσαν γινωσκω know
ὅτι οτι since; that
κιβωτὸς κιβωτος ark
κυρίου κυριος lord; master
ἥκει ηκω here
εἰς εις into; for
τὴν ο the
παρεμβολήν παρεμβολη encampment; barracks
4:6
וַ wa וְ and
יִּשְׁמְע֤וּ yyišmᵊʕˈû שׁמע hear
פְלִשְׁתִּים֙ fᵊlištîm פְּלִשְׁתִּי Philistine
אֶת־ ʔeṯ- אֵת [object marker]
קֹ֣ול qˈôl קֹול sound
הַ ha הַ the
תְּרוּעָ֔ה ttᵊrûʕˈā תְּרוּעָה shouting
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
מֶ֠ה mˌeh מָה what
קֹ֣ול qˈôl קֹול sound
הַ ha הַ the
תְּרוּעָ֧ה ttᵊrûʕˈā תְּרוּעָה shouting
הַ ha הַ the
גְּדֹולָ֛ה ggᵊḏôlˈā גָּדֹול great
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
בְּ bᵊ בְּ in
מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp
הָ הַ the
עִבְרִ֑ים ʕivrˈîm עִבְרִי Hebrew
וַ wa וְ and
יֵּ֣דְע֔וּ yyˈēḏᵊʕˈû ידע know
כִּ֚י ˈkî כִּי that
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בָּ֖א bˌā בוא come
אֶל־ ʔel- אֶל to
הַֽ hˈa הַ the
מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
4:6. et audierunt Philisthim vocem clamoris dixeruntque quaenam haec est vox clamoris magni in castris Hebraeorum et cognoverunt quod arca Domini venisset in castra
And the Philistines heard the noise of the shout, and they said: What is this noise of a great shout in the camp of the Hebrews? And they understood that the ark of the Lord was come into the camp.
4:6. And the Philistines heard the voice of the clamor, and they said, “What is this voice of a great clamor in the camp of the Hebrews?” And they realized that the ark of the Lord had arrived in the camp.
4:6. And when the Philistines heard the noise of the shout, they said, What [meaneth] the noise of this great shout in the camp of the Hebrews? And they understood that the ark of the LORD was come into the camp.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:6: Of the Hebrews - This was the name by which the Israelites were known to foreign nations (compare Exo 1:15; Exo 2:6).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: What meaneth: Exo 32:17, Exo 32:18
Carl Friedrich Keil and Franz Delitzsch

When the Philistines heard the noise, and learned on inquiry that the ark of Jehovah had come into the camp, they were thrown into alarm, for "they thought (lit. said), God (Elohim) is come into the camp, and said, 'Woe unto us! For such a thing has not happened yesterday and the day before (i.e., never till now). Woe to us! Who will deliver us from the hand of these mighty gods? These are the very gods that smote Egypt with all kinds of plagues in the wilderness.' " The Philistines spoke of the God of Israel in the plural., האדּירים האלהים, as heathen who only knew of gods, and not of one Almighty God. Just as all the heathen feared the might of the gods of other nations in a certain degree, so the Philistines also were alarmed at the might of the God of the Israelites, and that all the more because the report of His deeds in the olden time had reached their ears (see Ex 15:14-15). The expression "in the wilderness" does not compel us to refer the words "smote with all the plagues" exclusively to the destruction of Pharaoh and his army in the Red Sea (Ex 14:23.). "All the plagues" include the rest of the plagues which God inflicted upon Egypt, without there being any necessity to supply the copula ו before בּמּדבּר, as in the lxx and Syriac. By this addition an antithesis is introduced into the words, which, if it really were intended, would require to be indicated by a previous בּארץ or בּארצם. According to the notions of the Philistines, all the wonders of God for the deliverance of Israel out of Egypt took place in the desert, because even when Israel was in Goshen they dwelt on the border of the desert, and were conducted thence to Canaan.
John Gill
And when the Philistines heard the noise of the shout,.... For it being so loud as to make the earth ring, it was heard in the camp of the Philistines, which might not be at any great distance from the camp of Israel; how far from each other were Aphek and Ebenezer is not certain:
they said, what meaneth the noise of this great shout in the camp of the Hebrews? they could not conceive what should be the reason of it, seeing they had no occasion to shout for joy, having been lately defeated; and a shout is made generally just before a battle is begun, and the onset made, or when victory is obtained; neither of which was the case now:
and they understood that the ark of the Lord was come into the camp: this they understood by spies, which they sent to find out the meaning of the shout; which is more probable than that they came to the knowledge of it by deserters; seeing it is not very likely that any Israelites would desert to the Philistines.
4:74:7: Եւ երկեա՛ն այլազգիքն՝ եւ ասեն. Ա՛յն Աստուածք նոցա եկին ՚ի բանակն. ապրեցո՛ զմեզ Տէր այսօր։ Վա՛յ մեզ՝ զի ո՛չ եղեւ մեզ այսպիսի յերէկ եւ յեռանտ[2868]։ [2868] Ոմանք. Մեզ այդպիսի յերեկն եւ։
7 Նրանք իմացան, որ Տիրոջ տապանակն են բերել բանակատեղի: Այլազգիները վախեցան ու ասացին. «Նրանց աստուածները եկել են բանակատեղի: Փրկի՛ր մեզ այսօր, Տէ՛ր:
7 Փղշտացիները վախցան, քանզի ըսին. «Աստուած բանակին մէջ եկաւ»։ Նաեւ ըսին. «Վա՜յ մեզի, քանզի մինչեւ հիմա այսպիսի բան եղած չէ.
Եւ երկեան այլազգիքն եւ ասեն. [79]Այն Աստուածք նոցա եկին ի բանակն. ապրեցո զմեզ, Տէր, այսօր``: Վա՜յ մեզ զի ոչ եղեւ [80]մեզ այսպիսի յերէկ եւ յեռանդ:

4:7: Եւ երկեա՛ն այլազգիքն՝ եւ ասեն. Ա՛յն Աստուածք նոցա եկին ՚ի բանակն. ապրեցո՛ զմեզ Տէր այսօր։ Վա՛յ մեզ՝ զի ո՛չ եղեւ մեզ այսպիսի յերէկ եւ յեռանտ[2868]։
[2868] Ոմանք. Մեզ այդպիսի յերեկն եւ։
7 Նրանք իմացան, որ Տիրոջ տապանակն են բերել բանակատեղի: Այլազգիները վախեցան ու ասացին. «Նրանց աստուածները եկել են բանակատեղի: Փրկի՛ր մեզ այսօր, Տէ՛ր:
7 Փղշտացիները վախցան, քանզի ըսին. «Աստուած բանակին մէջ եկաւ»։ Նաեւ ըսին. «Վա՜յ մեզի, քանզի մինչեւ հիմա այսպիսի բան եղած չէ.
zohrab-1805▾ eastern-1994▾ western am▾
4:74:7 И устрашились Филистимляне, ибо сказали: Бог тот пришел к ним в стан. И сказали: горе нам! ибо не бывало подобного ни вчера, ни третьего дня;
4:7 καὶ και and; even ἐφοβήθησαν φοβεω afraid; fear οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner καὶ και and; even εἶπον επω say; speak οὗτοι ουτος this; he οἱ ο the θεοὶ θεος God ἥκασιν ηκω here πρὸς προς to; toward αὐτοὺς αυτος he; him εἰς εις into; for τὴν ο the παρεμβολήν παρεμβολη encampment; barracks οὐαὶ ουαι woe ἡμῖν ημιν us ἐξελοῦ εξαιρεω extract; take out ἡμᾶς ημας us κύριε κυριος lord; master σήμερον σημερον today; present ὅτι οτι since; that οὐ ου not γέγονεν γινομαι happen; become τοιαύτη τοιουτος such; such as these ἐχθὲς χθες yesterday καὶ και and; even τρίτην τριτος third
4:7 וַ wa וְ and יִּֽרְאוּ֙ yyˈirʔû ירא fear הַ ha הַ the פְּלִשְׁתִּ֔ים ppᵊlištˈîm פְּלִשְׁתִּי Philistine כִּ֣י kˈî כִּי that אָמְר֔וּ ʔāmᵊrˈû אמר say בָּ֥א bˌā בוא come אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to הַֽ hˈa הַ the מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp וַ wa וְ and יֹּאמְרוּ֙ yyōmᵊrˌû אמר say אֹ֣וי ʔˈôy אֹוי woe לָ֔נוּ lˈānû לְ to כִּ֣י kˈî כִּי that לֹ֥א lˌō לֹא not הָיְתָ֛ה hāyᵊṯˈā היה be כָּ kā כְּ as זֹ֖את zˌōṯ זֹאת this אֶתְמֹ֥ול ʔeṯmˌôl אֶתְמֹול yesterday שִׁלְשֹֽׁם׃ šilšˈōm שִׁלְשֹׁום day before yesterday
4:7. timueruntque Philisthim dicentes venit Deus in castra et ingemueruntAnd the Philistines were afraid, saying: God is come into the camp. And sighing, they said:
7. And the Philistines were afraid, for they said, God is come into the camp. And they said, Woe unto us! for there hath not been such a thing heretofore.
4:7. And the Philistines were afraid, saying, “God has entered into the camp.” And they groaned, saying:
4:7. And the Philistines were afraid, for they said, God is come into the camp. And they said, Woe unto us! for there hath not been such a thing heretofore.
And the Philistines were afraid, for they said, God is come into the camp. And they said, Woe unto us! for there hath not been such a thing heretofore:

4:7 И устрашились Филистимляне, ибо сказали: Бог тот пришел к ним в стан. И сказали: горе нам! ибо не бывало подобного ни вчера, ни третьего дня;
4:7
καὶ και and; even
ἐφοβήθησαν φοβεω afraid; fear
οἱ ο the
ἀλλόφυλοι αλλοφυλος foreigner
καὶ και and; even
εἶπον επω say; speak
οὗτοι ουτος this; he
οἱ ο the
θεοὶ θεος God
ἥκασιν ηκω here
πρὸς προς to; toward
αὐτοὺς αυτος he; him
εἰς εις into; for
τὴν ο the
παρεμβολήν παρεμβολη encampment; barracks
οὐαὶ ουαι woe
ἡμῖν ημιν us
ἐξελοῦ εξαιρεω extract; take out
ἡμᾶς ημας us
κύριε κυριος lord; master
σήμερον σημερον today; present
ὅτι οτι since; that
οὐ ου not
γέγονεν γινομαι happen; become
τοιαύτη τοιουτος such; such as these
ἐχθὲς χθες yesterday
καὶ και and; even
τρίτην τριτος third
4:7
וַ wa וְ and
יִּֽרְאוּ֙ yyˈirʔû ירא fear
הַ ha הַ the
פְּלִשְׁתִּ֔ים ppᵊlištˈîm פְּלִשְׁתִּי Philistine
כִּ֣י kˈî כִּי that
אָמְר֔וּ ʔāmᵊrˈû אמר say
בָּ֥א bˌā בוא come
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
הַֽ hˈa הַ the
מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp
וַ wa וְ and
יֹּאמְרוּ֙ yyōmᵊrˌû אמר say
אֹ֣וי ʔˈôy אֹוי woe
לָ֔נוּ lˈānû לְ to
כִּ֣י kˈî כִּי that
לֹ֥א lˌō לֹא not
הָיְתָ֛ה hāyᵊṯˈā היה be
כָּ כְּ as
זֹ֖את zˌōṯ זֹאת this
אֶתְמֹ֥ול ʔeṯmˌôl אֶתְמֹול yesterday
שִׁלְשֹֽׁם׃ šilšˈōm שִׁלְשֹׁום day before yesterday
4:7. timueruntque Philisthim dicentes venit Deus in castra et ingemuerunt
And the Philistines were afraid, saying: God is come into the camp. And sighing, they said:
4:7. And the Philistines were afraid, saying, “God has entered into the camp.” And they groaned, saying:
4:7. And the Philistines were afraid, for they said, God is come into the camp. And they said, Woe unto us! for there hath not been such a thing heretofore.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Язычники думали, что у каждого народа есть свой собственный бог или даже несколько богов. Ковчег Завета был принят филистимлянами за изображение, или видимое вместилище, предполагаемого национального еврейского божества - Иеговы, подобное тем изображениям, какие имелись у самих язычников.
Adam Clarke: Commentary on the Bible - 1831
4:7: God is come into the camp - They took for granted, as did the Israelites, that his presence was inseparable from his ark or shrine.
1 Kings (1 Samuel) 4:8
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: were afraid: Exo 14:25, Exo 15:14-16; Deu 32:30
heretofore: Heb. yesterday or the third day
Geneva 1599
And the Philistines were afraid, for they said, God is come into the camp. And they said, (c) Woe unto us! for there hath not been such a thing heretofore.
(c) Before we fought against men, and now God has come to fight against us.
John Gill
And the Philistines were afraid,.... When the spies returned, and reported to them the reason of the shouting:
for they said, God is come into the camp; into the camp of Israel, because the ark represented him, and was the symbol of his presence; and these Heathens might take the ark itself for an idol of the Israelites; the Targum is,"the ark of God is come"
and they said, woe unto us; it is all over with us, destruction and ruin will be our case, victory will go on their side now their God is among them:
for there hath not been such a thing heretofore; if by this they meant that the ark had never been in the camp of Israel before, they were mistaken; and it is no great wonder they should, being not so well acquainted with the affairs of Israel, and their customs; or rather, it was not so yesterday, or three days ago, when they were defeated; there was no shouting then: or the state of the war is altered; before we fought with the men of Israel, but now we must fight with the God of Israel also.
John Wesley
Heretofore - Not in our times; for the fore - mentioned removals of the ark were before it came to Shiloh.
4:84:8: Վա՛յ մեզ. եւ ո՞ ապրեցուսցէ զմեզ ՚ի ձեռաց Աստուծոցն հզօրացն այնոցիկ. ա՛յն Աստուածք են՝ որ հարին զԵգիպտոս ամենայն հարուածովք, եւ յամենայն անապատին։
8 Վա՜յ մեզ, քանզի այսպիսի բան չկար երէկ ու նախորդ օրը: Վա՜յ մեզ, ո՞վ կը փրկի մեզ այդ հզօր աստուածների ձեռքից: Սրանք այն աստուածներն են, որ Եգիպտոսին ամէն տեսակ հարուածներ հասցրին նաեւ ամբողջ անապատում:
8 Վա՜յ մեզի, այս զօրաւոր աստուածներուն ձեռքէն ո՞վ մեզ պիտի ազատէ։ Ասոնք այն աստուածներն են, որ Եգիպտոսը ամէն տեսակ հարուածներով զարկին անապատին մէջ։
Վա՜յ մեզ, եւ ո՞ ապրեցուսցէ զմեզ ի ձեռաց Աստուծոցն հզօրացն այնոցիկ. այն Աստուածք են որ հարին զԵգիպտոս ամենայն [81]հարուածովք, եւ յամենայն անապատին:

4:8: Վա՛յ մեզ. եւ ո՞ ապրեցուսցէ զմեզ ՚ի ձեռաց Աստուծոցն հզօրացն այնոցիկ. ա՛յն Աստուածք են՝ որ հարին զԵգիպտոս ամենայն հարուածովք, եւ յամենայն անապատին։
8 Վա՜յ մեզ, քանզի այսպիսի բան չկար երէկ ու նախորդ օրը: Վա՜յ մեզ, ո՞վ կը փրկի մեզ այդ հզօր աստուածների ձեռքից: Սրանք այն աստուածներն են, որ Եգիպտոսին ամէն տեսակ հարուածներ հասցրին նաեւ ամբողջ անապատում:
8 Վա՜յ մեզի, այս զօրաւոր աստուածներուն ձեռքէն ո՞վ մեզ պիտի ազատէ։ Ասոնք այն աստուածներն են, որ Եգիպտոսը ամէն տեսակ հարուածներով զարկին անապատին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
4:84:8 горе нам! кто избавит нас от руки этого сильного Бога? Это~--- тот Бог, Который поразил Египтян всякими казнями в пустыне;
4:8 οὐαὶ ουαι woe ἡμῖν ημιν us τίς τις.1 who?; what? ἐξελεῖται εξαιρεω extract; take out ἡμᾶς ημας us ἐκ εκ from; out of χειρὸς χειρ hand τῶν ο the θεῶν θεος God τῶν ο the στερεῶν στερεος solid τούτων ουτος this; he οὗτοι ουτος this; he οἱ ο the θεοὶ θεος God οἱ ο the πατάξαντες πατασσω pat; impact τὴν ο the Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ἐν εν in πάσῃ πας all; every πληγῇ πληγη plague; stroke καὶ και and; even ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness
4:8 אֹ֣וי ʔˈôy אֹוי woe לָ֔נוּ lˈānû לְ to מִ֣י mˈî מִי who יַצִּילֵ֔נוּ yaṣṣîlˈēnû נצל deliver מִ mi מִן from יַּ֛ד yyˈaḏ יָד hand הָ hā הַ the אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) הָ hā הַ the אַדִּירִ֖ים ʔaddîrˌîm אַדִּיר mighty הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these אֵ֧לֶּה ʔˈēlleh אֵלֶּה these הֵ֣ם hˈēm הֵם they הָ hā הַ the אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) הַ ha הַ the מַּכִּ֧ים mmakkˈîm נכה strike אֶת־ ʔeṯ- אֵת [object marker] מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole מַכָּ֖ה makkˌā מַכָּה blow בַּ ba בְּ in † הַ the מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
4:8. vae nobis non enim fuit tanta exultatio heri et nudius tertius vae nobis quis nos servabit de manu deorum sublimium istorum hii sunt dii qui percusserunt Aegyptum omni plaga in desertoWoe to us: for there was no such great joy yesterday, and the day before: Woe to us. Who shall deliver us from the hand of these high Gods? these are the Gods that struck Egypt with all the plagues in the desert.
8. Woe unto us! who shall deliver us out of the hand of these mighty gods? these are the gods that smote the Egyptians with all manner of plagues in the wilderness.
4:8. “Woe to us! For there was no such great exultation yesterday, or the day before. Woe to us! Who will save us from the hand of these sublime gods? These are the gods who struck Egypt with all the plagues, in the desert.”
4:8. Woe unto us! who shall deliver us out of the hand of these mighty Gods? these [are] the Gods that smote the Egyptians with all the plagues in the wilderness.
Woe unto us! who shall deliver us out of the hand of these mighty Gods? these [are] the Gods that smote the Egyptians with all the plagues in the wilderness:

4:8 горе нам! кто избавит нас от руки этого сильного Бога? Это~--- тот Бог, Который поразил Египтян всякими казнями в пустыне;
4:8
οὐαὶ ουαι woe
ἡμῖν ημιν us
τίς τις.1 who?; what?
ἐξελεῖται εξαιρεω extract; take out
ἡμᾶς ημας us
ἐκ εκ from; out of
χειρὸς χειρ hand
τῶν ο the
θεῶν θεος God
τῶν ο the
στερεῶν στερεος solid
τούτων ουτος this; he
οὗτοι ουτος this; he
οἱ ο the
θεοὶ θεος God
οἱ ο the
πατάξαντες πατασσω pat; impact
τὴν ο the
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ἐν εν in
πάσῃ πας all; every
πληγῇ πληγη plague; stroke
καὶ και and; even
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
4:8
אֹ֣וי ʔˈôy אֹוי woe
לָ֔נוּ lˈānû לְ to
מִ֣י mˈî מִי who
יַצִּילֵ֔נוּ yaṣṣîlˈēnû נצל deliver
מִ mi מִן from
יַּ֛ד yyˈaḏ יָד hand
הָ הַ the
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
הָ הַ the
אַדִּירִ֖ים ʔaddîrˌîm אַדִּיר mighty
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
אֵ֧לֶּה ʔˈēlleh אֵלֶּה these
הֵ֣ם hˈēm הֵם they
הָ הַ the
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
הַ ha הַ the
מַּכִּ֧ים mmakkˈîm נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
מִצְרַ֛יִם miṣrˈayim מִצְרַיִם Egypt
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
מַכָּ֖ה makkˌā מַכָּה blow
בַּ ba בְּ in
הַ the
מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
4:8. vae nobis non enim fuit tanta exultatio heri et nudius tertius vae nobis quis nos servabit de manu deorum sublimium istorum hii sunt dii qui percusserunt Aegyptum omni plaga in deserto
Woe to us: for there was no such great joy yesterday, and the day before: Woe to us. Who shall deliver us from the hand of these high Gods? these are the Gods that struck Egypt with all the plagues in the desert.
4:8. “Woe to us! For there was no such great exultation yesterday, or the day before. Woe to us! Who will save us from the hand of these sublime gods? These are the gods who struck Egypt with all the plagues, in the desert.”
4:8. Woe unto us! who shall deliver us out of the hand of these mighty Gods? these [are] the Gods that smote the Egyptians with all the plagues in the wilderness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:8: These mighty Gods - מיד האלהים האדרים miyad haelohim haaddirim, from the hand of these illustrious Gods. Probably this should be translated in the singular, and not in the plural: Who shall deliver us from the hand of this illustrious God?
1 Kings (1 Samuel) 4:9
Albert Barnes: Notes on the Bible - 1834
4:8: This is a remarkable testimony on the part of the Philistines to the truth of the events which are recorded in the Pentateuch. The Philistines would of course hear of them, just as Balak and the people of Jericho did Num 22:5; Jos 2:10.
With all the plagues ... - Rather, "with every kind of plague" equivalent to "with utter destruction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: smote: Exo 7:5, Exo 9:14; Psa 78:43-51
Geneva 1599
Woe unto us! who shall deliver us out of the hand of these mighty Gods? these [are] the Gods that smote the Egyptians with all the plagues in the (d) wilderness.
(d) For in the Red Sea in the wilderness the Egyptians were destroyed, which was the last of all his plagues.
John Gill
Woe unto us, who shall deliver us out of the hand of these mighty gods?.... Of whom they spoke in an ironical and sneering manner; or if seriously and through fear, they use their own Heathenish language, as if the Israelites had many gods, as they had, though mightier than theirs; though the Syriac and Arabic versions read in the singular, out of the hand of God, or the most strong God; and so the Targum, out of the hand of the Word of the Lord:
these are the gods that smote the Egyptians with all the plagues in the wilderness: the ten plagues were inflicted on the Egyptians in the land of Egypt, and not in the wilderness; wherefore the Philistines may be supposed to be mistaken in this circumstance; which is not to be wondered at, since many historians who have written of the affairs of the Jews have been mistaken in them, as Justin, Tacitus, and others; nay, even Josephus himself in some things: but perhaps respect is had to the drowning of Pharaoh and his host in the Red sea, which had the wilderness of Etham on both sides of it; and this stroke was the finishing one of the plagues on the Egyptians. R. Joseph Kimchi supposes the word for wilderness has the signification of speech, as in Song 4:3 and that the sense of the Philistines is, that God smote the Egyptians with all the plagues he did by his word, his orders, and commands; but now he was come in person, and would smite them by himself; this sense Abarbinel calls a beautiful one.
John Wesley
Wo, &c. - They secretly confess the Lord to be greater than their gods, and yet presume to oppose him. Wilderness - They mention the wilderness, not as if all the plagues of the Egyptians came upon them in the wilderness, but because the last and sorest of all, which is therefore put for all, the destruction of Pharaoh and all his host, happened in the wilderness, namely, in the Red - sea, which having the wilderness on both sides of it, may well be said to be in the wilderness. Altho' it is not strange if these Heathens did mistake some circumstance in relation of the Israelitish affairs, especially some hundreds of years after they were done.
4:94:9: Քաջացարո՛ւք եւ լերո՛ւք արք՝ ※ ո՛ այլազգիք, գուցէ՛ ծառայիցէք Եբրայեցւոցն՝ զոր օրինակ ծառայեցին ձեզ. լերո՛ւք ա՛րք եւ պատերազմեցա՛յք ընդ նոսա։
9 Գօտեպնդուեցէ՛ք եւ տղամա՛րդ եղէք, ո՛վ այլազգիներ, չլինի թէ ստրուկ դառնաք եբրայեցիներին, ինչպէս որ ձեզ նրանք ստրուկ եղան: Տղամա՛րդ եղէք եւ պատերազմեցէ՛ք նրանց դէմ»:
9 Ուժովցէ՛ք ու կտրիճ եղէք, ո՛վ Փղշտացիներ, չըլլայ թէ Եբրայեցիներուն ծառայ ըլլաք, ինչպէս անոնք ձեզի ծառայ եղան. ուստի կտրիճ եղէ՛ք եւ անոնց հետ պատերազմեցէ՛ք»։
Քաջացարուք եւ լերուք արք, ո՛ այլազգիք, գուցէ ծառայիցէք Եբրայեցւոցն զոր օրինակ ծառայեցին ձեզ. լերուք արք եւ պատերազմեցայք ընդ նոսա:

4:9: Քաջացարո՛ւք եւ լերո՛ւք արք՝ ※ ո՛ այլազգիք, գուցէ՛ ծառայիցէք Եբրայեցւոցն՝ զոր օրինակ ծառայեցին ձեզ. լերո՛ւք ա՛րք եւ պատերազմեցա՛յք ընդ նոսա։
9 Գօտեպնդուեցէ՛ք եւ տղամա՛րդ եղէք, ո՛վ այլազգիներ, չլինի թէ ստրուկ դառնաք եբրայեցիներին, ինչպէս որ ձեզ նրանք ստրուկ եղան: Տղամա՛րդ եղէք եւ պատերազմեցէ՛ք նրանց դէմ»:
9 Ուժովցէ՛ք ու կտրիճ եղէք, ո՛վ Փղշտացիներ, չըլլայ թէ Եբրայեցիներուն ծառայ ըլլաք, ինչպէս անոնք ձեզի ծառայ եղան. ուստի կտրիճ եղէ՛ք եւ անոնց հետ պատերազմեցէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
4:94:9 укрепитесь и будьте мужественны, Филистимляне, чтобы вам не быть в порабощении у Евреев, как они у вас в порабощении; будьте мужественны и сразитесь с ними.
4:9 κραταιοῦσθε κραταιοω have dominion καὶ και and; even γίνεσθε γινομαι happen; become εἰς εις into; for ἄνδρας ανηρ man; husband ἀλλόφυλοι αλλοφυλος foreigner μήποτε μηποτε lest; unless δουλεύσητε δουλευω give allegiance; subject τοῖς ο the Εβραίοις εβραιος Hebrew καθὼς καθως just as / like ἐδούλευσαν δουλευω give allegiance; subject ἡμῖν ημιν us καὶ και and; even ἔσεσθε ειμι be εἰς εις into; for ἄνδρας ανηρ man; husband καὶ και and; even πολεμήσατε πολεμεω battle αὐτούς αυτος he; him
4:9 הִֽתְחַזְּק֞וּ hˈiṯḥazzᵊqˈû חזק be strong וִֽ wˈi וְ and הְי֤וּ hᵊyˈû היה be לַֽ lˈa לְ to אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine פֶּ֚ן ˈpen פֶּן lest תַּעַבְד֣וּ taʕavᵊḏˈû עבד work, serve לָ lā לְ to † הַ the עִבְרִ֔ים ʕivrˈîm עִבְרִי Hebrew כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָבְד֖וּ ʕāvᵊḏˌû עבד work, serve לָכֶ֑ם lāḵˈem לְ to וִ wi וְ and הְיִיתֶ֥ם hᵊyîṯˌem היה be לַ la לְ to אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man וְ wᵊ וְ and נִלְחַמְתֶּֽם׃ nilḥamtˈem לחם fight
4:9. confortamini et estote viri Philisthim ne serviatis Hebraeis sicut illi servierunt vobis confortamini et bellateTake courage, and behave like men, ye Philistines: lest you come to be servants to the Hebrews, as they have served you: take courage and fight.
9. Be strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight.
4:9. “Be strengthened, and be manly, O Philistines! Otherwise, you may serve the Hebrews, as they also have served you. Be strengthened and wage war!”
4:9. Be strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight.
Be strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight:

4:9 укрепитесь и будьте мужественны, Филистимляне, чтобы вам не быть в порабощении у Евреев, как они у вас в порабощении; будьте мужественны и сразитесь с ними.
4:9
κραταιοῦσθε κραταιοω have dominion
καὶ και and; even
γίνεσθε γινομαι happen; become
εἰς εις into; for
ἄνδρας ανηρ man; husband
ἀλλόφυλοι αλλοφυλος foreigner
μήποτε μηποτε lest; unless
δουλεύσητε δουλευω give allegiance; subject
τοῖς ο the
Εβραίοις εβραιος Hebrew
καθὼς καθως just as / like
ἐδούλευσαν δουλευω give allegiance; subject
ἡμῖν ημιν us
καὶ και and; even
ἔσεσθε ειμι be
εἰς εις into; for
ἄνδρας ανηρ man; husband
καὶ και and; even
πολεμήσατε πολεμεω battle
αὐτούς αυτος he; him
4:9
הִֽתְחַזְּק֞וּ hˈiṯḥazzᵊqˈû חזק be strong
וִֽ wˈi וְ and
הְי֤וּ hᵊyˈû היה be
לַֽ lˈa לְ to
אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man
פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
פֶּ֚ן ˈpen פֶּן lest
תַּעַבְד֣וּ taʕavᵊḏˈû עבד work, serve
לָ לְ to
הַ the
עִבְרִ֔ים ʕivrˈîm עִבְרִי Hebrew
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָבְד֖וּ ʕāvᵊḏˌû עבד work, serve
לָכֶ֑ם lāḵˈem לְ to
וִ wi וְ and
הְיִיתֶ֥ם hᵊyîṯˌem היה be
לַ la לְ to
אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man
וְ wᵊ וְ and
נִלְחַמְתֶּֽם׃ nilḥamtˈem לחם fight
4:9. confortamini et estote viri Philisthim ne serviatis Hebraeis sicut illi servierunt vobis confortamini et bellate
Take courage, and behave like men, ye Philistines: lest you come to be servants to the Hebrews, as they have served you: take courage and fight.
4:9. “Be strengthened, and be manly, O Philistines! Otherwise, you may serve the Hebrews, as they also have served you. Be strengthened and wage war!”
4:9. Be strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:9: Be strong, etc. - This was the address to the whole army, and very forcible it was. "If ye do not fight, and acquit yourselves like men, ye will be servants to the Hebrews, as they have been to you; and you may expect that they will avenge themselves of you for all the cruelty you have exercised towards them."
1 Kings (1 Samuel) 4:11
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: Be strong: Sa2 10:12; Co1 16:13; Eph 6:10, Eph 6:11
as they have: Deu 28:47, Deu 28:48; Jdg 10:7, Jdg 13:1; Isa 14:2, Isa 33:1
quit yourselves like men: Heb. be men
Carl Friedrich Keil and Franz Delitzsch

But instead of despairing, they encouraged one another, saying, "Show yourselves strong, and be men, O Philistines, that we may not be obliged to serve the Hebrews, as they have served you; be men, and fight!"
John Gill
Be strong, and quit yourselves like men, O ye Philistines,.... Since this was all they had to depend upon, their manly courage; if they did not exert that it was all over with them; and seeing their case was desperate, having gods as well as men to fight with, it became them to exert themselves to the uttermost; which did they, there was a possibility still of gaining victory, and so immortal honour to themselves; these words seem to be spoken by the generals and officers of the army of the Philistines to the common soldiers:
that ye be not servants to the Hebrews, as they have been to you; that is, before and in the times of Samson; but it appears from hence that at this time neither the Philistines ruled over the Israelites, nor the Israelites over them; but as there was danger of their becoming subject to Israel, they had better die gloriously in the field of battle than to be in the base state of servitude:
quit yourselves like men, and fight; this is repeated to animate them to battle, which they supposed was not far off by the shoutings of the Israelites, and which they must prepare for.
4:104:10: Եւ պատերազմեցան ընդ նոսա. եւ փախեա՛ւ այր Իսրայէլի իւրաքանչիւր ՚ի յարկս իւրեանց. եւ եղեն հարուա՛ծք մեծամեծք յոյժ. եւ անկան յԻսրայէլէ երեսուն հազար դասուց.
10 Այլազգիները պատերազմեցին նրանց դէմ, եւ բոլոր իսրայէլացիները փախան դէպի իրենց յարկերը: Շատ մեծ կոտորած եղաւ, եւ իսրայէլացիներից երեսուն հազար հետեւակ ընկաւ:
10 Ու երբ Փղշտացիները պատերազմեցան, Իսրայէլ յաղթուեցաւ եւ ամէն մարդ իր վրանը փախաւ ու շատ մեծ կոտորած եղաւ եւ Իսրայէլէն երեսուն հազար հետեւակ զօրք ինկաւ,
Եւ պատերազմեցան ընդ նոսա, եւ փախեաւ այր Իսրայելի իւրաքանչիւր ի յարկս իւրեանց. եւ եղեն հարուածք մեծամեծք յոյժ, եւ անկան յԻսրայելէ երեսուն հազար [82]դասուց:

4:10: Եւ պատերազմեցան ընդ նոսա. եւ փախեա՛ւ այր Իսրայէլի իւրաքանչիւր ՚ի յարկս իւրեանց. եւ եղեն հարուա՛ծք մեծամեծք յոյժ. եւ անկան յԻսրայէլէ երեսուն հազար դասուց.
10 Այլազգիները պատերազմեցին նրանց դէմ, եւ բոլոր իսրայէլացիները փախան դէպի իրենց յարկերը: Շատ մեծ կոտորած եղաւ, եւ իսրայէլացիներից երեսուն հազար հետեւակ ընկաւ:
10 Ու երբ Փղշտացիները պատերազմեցան, Իսրայէլ յաղթուեցաւ եւ ամէն մարդ իր վրանը փախաւ ու շատ մեծ կոտորած եղաւ եւ Իսրայէլէն երեսուն հազար հետեւակ զօրք ինկաւ,
zohrab-1805▾ eastern-1994▾ western am▾
4:104:10 И сразились Филистимляне, и поражены были Израильтяне, и каждый побежал в шатер свой, и было поражение весьма великое, и пало из Израильтян тридцать тысяч пеших.
4:10 καὶ και and; even ἐπολέμησαν πολεμεω battle αὐτούς αυτος he; him καὶ και and; even πταίει πταιω stumble ἀνὴρ ανηρ man; husband Ισραηλ ισραηλ.1 Israel καὶ και and; even ἔφυγεν φευγω flee ἕκαστος εκαστος each εἰς εις into; for σκήνωμα σκηνωμα camp; tent αὐτοῦ αυτος he; him καὶ και and; even ἐγένετο γινομαι happen; become πληγὴ πληγη plague; stroke μεγάλη μεγας great; loud σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἔπεσαν πιπτω fall ἐξ εκ from; out of Ισραηλ ισραηλ.1 Israel τριάκοντα τριακοντα thirty χιλιάδες χιλιας thousand ταγμάτων ταγμα sequence
4:10 וַ wa וְ and יִּלָּחֲמ֣וּ yyillāḥᵃmˈû לחם fight פְלִשְׁתִּ֗ים fᵊlištˈîm פְּלִשְׁתִּי Philistine וַ wa וְ and יִּנָּ֤גֶף yyinnˈāḡef נגף hurt יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and יָּנֻ֨סוּ֙ yyānˈusû נוס flee אִ֣ישׁ ʔˈîš אִישׁ man לְ lᵊ לְ to אֹהָלָ֔יו ʔōholˈāʸw אֹהֶל tent וַ wa וְ and תְּהִ֥י ttᵊhˌî היה be הַ ha הַ the מַּכָּ֖ה mmakkˌā מַכָּה blow גְּדֹולָ֣ה gᵊḏôlˈā גָּדֹול great מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וַ wa וְ and יִּפֹּל֙ yyippˌōl נפל fall מִ mi מִן from יִּשְׂרָאֵ֔ל yyiśrāʔˈēl יִשְׂרָאֵל Israel שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three אֶ֖לֶף ʔˌelef אֶלֶף thousand רַגְלִֽי׃ raḡlˈî רַגְלִי on foot
4:10. pugnaverunt ergo Philisthim et caesus est Israhel et fugit unusquisque in tabernaculum suum et facta est plaga magna nimis et ceciderunt de Israhel triginta milia peditumSo the Philistines fought, and Israel was overthrown, and every man fled to his own dwelling: and there was an exceeding great slaughter; for there fell of Israel thirty thousand footmen.
10. And the Philistines fought, and Israel was smitten, and they fled every man to his tent: and there was a very great slaughter; for there fell of Israel thirty thousand footmen.
4:10. Therefore, the Philistines fought, and Israel was cut down, and each one fled to his own tent. And an exceedingly great slaughter occurred. And thirty thousand foot soldiers from Israel fell.
4:10. And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel thirty thousand footmen.
And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel thirty thousand footmen:

4:10 И сразились Филистимляне, и поражены были Израильтяне, и каждый побежал в шатер свой, и было поражение весьма великое, и пало из Израильтян тридцать тысяч пеших.
4:10
καὶ και and; even
ἐπολέμησαν πολεμεω battle
αὐτούς αυτος he; him
καὶ και and; even
πταίει πταιω stumble
ἀνὴρ ανηρ man; husband
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἔφυγεν φευγω flee
ἕκαστος εκαστος each
εἰς εις into; for
σκήνωμα σκηνωμα camp; tent
αὐτοῦ αυτος he; him
καὶ και and; even
ἐγένετο γινομαι happen; become
πληγὴ πληγη plague; stroke
μεγάλη μεγας great; loud
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἔπεσαν πιπτω fall
ἐξ εκ from; out of
Ισραηλ ισραηλ.1 Israel
τριάκοντα τριακοντα thirty
χιλιάδες χιλιας thousand
ταγμάτων ταγμα sequence
4:10
וַ wa וְ and
יִּלָּחֲמ֣וּ yyillāḥᵃmˈû לחם fight
פְלִשְׁתִּ֗ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
וַ wa וְ and
יִּנָּ֤גֶף yyinnˈāḡef נגף hurt
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
וַ wa וְ and
יָּנֻ֨סוּ֙ yyānˈusû נוס flee
אִ֣ישׁ ʔˈîš אִישׁ man
לְ lᵊ לְ to
אֹהָלָ֔יו ʔōholˈāʸw אֹהֶל tent
וַ wa וְ and
תְּהִ֥י ttᵊhˌî היה be
הַ ha הַ the
מַּכָּ֖ה mmakkˌā מַכָּה blow
גְּדֹולָ֣ה gᵊḏôlˈā גָּדֹול great
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וַ wa וְ and
יִּפֹּל֙ yyippˌōl נפל fall
מִ mi מִן from
יִּשְׂרָאֵ֔ל yyiśrāʔˈēl יִשְׂרָאֵל Israel
שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three
אֶ֖לֶף ʔˌelef אֶלֶף thousand
רַגְלִֽי׃ raḡlˈî רַגְלִי on foot
4:10. pugnaverunt ergo Philisthim et caesus est Israhel et fugit unusquisque in tabernaculum suum et facta est plaga magna nimis et ceciderunt de Israhel triginta milia peditum
So the Philistines fought, and Israel was overthrown, and every man fled to his own dwelling: and there was an exceeding great slaughter; for there fell of Israel thirty thousand footmen.
4:10. Therefore, the Philistines fought, and Israel was cut down, and each one fled to his own tent. And an exceedingly great slaughter occurred. And thirty thousand foot soldiers from Israel fell.
4:10. And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel thirty thousand footmen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: И поражены были Израильтяне, являясь исполнением грозного определения Правосудия Божия в отношении неблагочестивого дома первосвященника и судии евреев Илия (II:27-36), поражение было вместе с тем и осязательным наказанием народа за его легкомысленное и самовольное обращение со своей величайшей святыней - Ковчегом Завета Господня.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Defeat of the Israelites. B. C. 1120.

10 And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel thirty thousand footmen. 11 And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain.
Here is a short account of the issue of this battle.
I. Israel was smitten, the army dispersed and totally routed, not retiring into the camp, as before (v. 2) when they hoped to rally again, but returning to their tents, every man shifting for his own safety and making the best of his way home, despairing to make head any more; and 30,000 were slain in the field of battle, v. 10. Israel was put to the worse, 1. Though they had the better cause, were the people of God and the Philistines were uncircumcised; they stood up in necessary defence of their just rights and liberties against invaders, and yet they failed of success, for their rock had sold them. A good cause often suffers for the sake of the bad men that undertake it. 2. Though they had the greater confidence, and were the more courageous. They shouted, while the Philistines trembled, and yet, when God pleased so to order it, the Philistines' terrors were turned into triumphs, and Israel's shouts into lamentations. 3. Though they had the ark of God with them. External privileges will secure none that abuse them and do not live up to them. The ark in the camp will add nothing to its strength when there is an Achan in it.
II. The ark itself was taken by the Philistines; and Hophni and Phinehas, who it is likely kept close to it, and when it was in danger ventured far in the defense of it, because by it they got their living, were both slain, v. 11. To this sad even the Psalmist refers, Ps. lxxviii. 61, 64, He delivered his strength into captivity, and his glory into the enemy's hands. Their priests fell by the sword. 1. The slaughter of the priests, considering their bad character, was no great loss to Israel, but it was a dreadful judgment upon the house of Eli. The word which God had spoken was fulfilled in it (ch. ii. 34): This shall be a sign unto thee, an earnest of the judgments threatened, thy two sons shall die both in one day, and so shall all the increase of thy house die in the flower of their age, v. 33. If Eli had done his duty, and put them, as polluted, from the priesthood (Neh. vii. 64), they might have lived, though in disgrace; but now God takes the work into his own hands, and chases them out of the world by the sword of the uncircumcised. The Lord is known by those judgments which he executeth. It is true the sword devours one as well as another, but these were waited for of the sword, marked for vengeance. They were out of the place; what had they to do in the camp? When men leave the way of their duty they shut themselves out of God's protection. But this was not all; they had betrayed the ark, by bringing it into danger, without a warrant from God, and this filled the measure of their iniquities. But, 2. The taking of the ark was a very great judgment upon Israel, and a certain token of God's hot displeasure against them. Now they are made to see their folly in trusting to their external privileges which they had by their wickedness forfeited them, and fancying that the ark would save them when God had departed from them. Now they are made to reflect, with the utmost regret, upon their own rashness and presumption in bringing the ark into the camp and so exposing it, and wish a thousand times they had left it where God had fixed it. Now they are convinced that God will not be prescribed to by vain and foolish men, and that though he has bound us to his ark he has not bound himself to it, but will rather deliver it into the hands of his sworn enemies than suffer it to be profaned by his false friends, and countenance their superstition. Let none think to shelter themselves from the wrath of God under the cloak of a visible profession, for there will be those cast into outer darkness that have eaten and drunk in Christ's presence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: Israel: Sa1 4:2; Lev 26:17; Deu 28:25; Psa 78:9, Psa 78:60-64
every man: Sa2 20:1; Kg1 12:16, Kg1 22:36; Kg2 14:12
a very great: Sa2 18:7; Ch2 13:17, Ch2 28:5, Ch2 28:6; Isa 10:3-6
Carl Friedrich Keil and Franz Delitzsch

Stimulated in this way, they fought and smote Israel, so that every one fled home ("to his tent," see at Josh 22:8), and 30,000 men of Israel fell. The ark also was taken, and the two sons of Eli died, i.e., were slain when the ark was taken, - a practical proof to the degenerate nation, that Jehovah, who was enthroned above the cherubim, had departed from them, i.e., had withdrawn His gracious presence.
(Note: "It is just the same now, when we take merely a historical Christ outside us for our Redeemer. He must prove His help chiefly internally by His Holy Spirit, to redeem us out of the hand of the Philistines; though externally He must not be thrown into the shade, as accomplishing our justification. If we had not Christ, we could never stand. For there is no help in heaven and on earth beside Him. But if we have Him in no other way than merely without us and under us, if we only preach about Him, teach, hear, read, talk, discuss, and dispute about Him, take His name into our mouth, but will not let Him work and show His power in us, He will no more help us than the ark helped the Israelites." - Berleburger Bible.)
Geneva 1599
And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel (e) thirty thousand footmen.
(e) David alluding to this place in (Ps 78:63) says they were consumed with fire: meaning they were suddenly destroyed.
John Gill
And the Philistines fought,.... With great ardour and spirit, quitted themselves like men of valour and courage, their case being desperate as they imagined, since God was in the camp of Israel:
and Israel was smitten: were routed and beaten:
and they fled every man into his tent; such of them as escaped the sword of the Philistines fled to their own houses in the several cities from whence they came; so the Targum,"every man to his city''so that their army was quite broken up:
and there was a very great slaughter far greater than in the first battle:
For there fell of Israel thirty thousand footmen; their army chiefly, if not altogether, consisting of footmen, there being few horses in Israel; and if any cavalry now, these may be supposed to flee; before they lost only 4000, now 30,000; so that the ark was no security to them, which was suffered, to show their vain trust and confidence in it.
John Wesley
Tent - To his habitation, called by the ancient name of his tent. There fell - Before, they lost but four thousand, now in the presence of the ark, thirty thousand, to teach them that the ark and ordinances of God, were never designed as a refuge to impenitent sinners, but only for the comfort of those that repent.
4:114:11: եւ տապանակն Աստուծոյ առաւ. եւ երկոքին որդիքն Հեղեայ մեռա՛ն, Ոփնի եւ Փենեհէս։
11 Աստծու տապանակը գերուեց, իսկ Հեղիի երկու որդիները՝ Օփնին ու Փենեէսը սպանուեցին:
11 Նաեւ Աստուծոյ տապանակը գրաւուեցաւ եւ Հեղիի երկու որդիները՝ Ոփնի ու Փենէհէս՝ սպաննուեցան։
եւ տապանակն Աստուծոյ առաւ, եւ երկոքին որդիքն Հեղեայ մեռան, Ոփնի եւ Փենեէս:

4:11: եւ տապանակն Աստուծոյ առաւ. եւ երկոքին որդիքն Հեղեայ մեռա՛ն, Ոփնի եւ Փենեհէս։
11 Աստծու տապանակը գերուեց, իսկ Հեղիի երկու որդիները՝ Օփնին ու Փենեէսը սպանուեցին:
11 Նաեւ Աստուծոյ տապանակը գրաւուեցաւ եւ Հեղիի երկու որդիները՝ Ոփնի ու Փենէհէս՝ սպաննուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
4:114:11 И ковчег Божий был взят, и два сына Илиевы, Офни и Финеес, умерли.
4:11 καὶ και and; even κιβωτὸς κιβωτος ark θεοῦ θεος God ἐλήμφθη λαμβανω take; get καὶ και and; even ἀμφότεροι αμφοτερος both υἱοὶ υιος son Ηλι ηλι.1 Hēli; Ili ἀπέθανον αποθνησκω die Οφνι οφνι and; even Φινεες φινεες Phinees; Finees
4:11 וַ wa וְ and אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) נִלְקָ֑ח nilqˈāḥ לקח take וּ û וְ and שְׁנֵ֤י šᵊnˈê שְׁנַיִם two בְנֵֽי־ vᵊnˈê- בֵּן son עֵלִי֙ ʕēlˌî עֵלִי Eli מֵ֔תוּ mˈēṯû מות die חָפְנִ֖י ḥofnˌî חָפְנִי Hophni וּ û וְ and פִֽינְחָֽס׃ fˈînᵊḥˈās פִּינְחָס Phinehas
4:11. et arca Dei capta est duoque filii Heli mortui sunt Ofni et FineesAnd the ark of God was taken: and the two sons of Heli, Ophni and Phinees, were slain.
11. And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain.
4:11. And the ark of God was captured. Also, the two sons of Eli, Hophni and Phinehas, died.
4:11. And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain.
And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain:

4:11 И ковчег Божий был взят, и два сына Илиевы, Офни и Финеес, умерли.
4:11
καὶ και and; even
κιβωτὸς κιβωτος ark
θεοῦ θεος God
ἐλήμφθη λαμβανω take; get
καὶ και and; even
ἀμφότεροι αμφοτερος both
υἱοὶ υιος son
Ηλι ηλι.1 Hēli; Ili
ἀπέθανον αποθνησκω die
Οφνι οφνι and; even
Φινεες φινεες Phinees; Finees
4:11
וַ wa וְ and
אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
נִלְקָ֑ח nilqˈāḥ לקח take
וּ û וְ and
שְׁנֵ֤י šᵊnˈê שְׁנַיִם two
בְנֵֽי־ vᵊnˈê- בֵּן son
עֵלִי֙ ʕēlˌî עֵלִי Eli
מֵ֔תוּ mˈēṯû מות die
חָפְנִ֖י ḥofnˌî חָפְנִי Hophni
וּ û וְ and
פִֽינְחָֽס׃ fˈînᵊḥˈās פִּינְחָס Phinehas
4:11. et arca Dei capta est duoque filii Heli mortui sunt Ofni et Finees
And the ark of God was taken: and the two sons of Heli, Ophni and Phinees, were slain.
4:11. And the ark of God was captured. Also, the two sons of Eli, Hophni and Phinehas, died.
4:11. And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:11: Hophni and Phinehas were slain - They probably attempted to defend the ark, and lost their lives in the attempt.
1 Kings (1 Samuel) 4:12
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: the ark: Sa1 2:32; Psa 78:61
the two sons: Sa1 2:34; Psa 78:64; Isa 3:11
were slain: Heb. died
John Gill
And the ark of God was taken,.... By the Philistines; which was suffered partly as a punishment to the Israelites, for fetching it from the tabernacle without the will of God, and for their vain confidence in it; and partly that the Philistines might have an experiment of the power and might of God, as Procopius Gazaeus observes, by what they would suffer through having it among them; some have thought that this was an emblem of Christ being delivered into the hands of the Gentiles, and of the Gospel being translated from the Jews to them: and the two sons of Eli:
Hophni and Phinehas, were slain; which fulfilled the prophecy of the man of God, that they should both die in one day, 1Kings 2:34. It is very probable they stood fast by the ark, and chose rather to die than to give it up freely; having received a charge from their father, that if the ark was taken, not to desire life, nor ever dare to come into his presence more, as Josephus (a) relates.
(a) Antiqu. l. 5. c. 11. sect. 2.
John Wesley
The ark - Which God justly and wisely permitted, to punish the Israelites for their profanation of it; that by taking away the pretences of their foolish confidence, he might more deeply humble them, and bring them to true - repentance: and that the Philistines might by this means he more effectually convinced of God's almighty power, and of their own, and the impotency of their gods, and so a stop put to their triumphs and rage against the poor Israelites. Thus as God was no loser by this event, so the Philistines were no gainers by it; and Israel, all things considered, received more good than hurt by it. If Eli had done his duty, and put them from the priesthood, they might have lived, tho' in disgrace. But now God takes the work into his own hands, and chases them out of the world by the sword of the Philistines.
4:124:12: Եւ ընթացաւ ա՛յր Յամինացի ՚ի բանակէ անտի, եւ ե՛կն ՚ի Սելով յաւուր յայնմիկ. եւ ձորձք իւր պատառեալք՝ ※ եւ հո՛ղ զգլխով իւրով[2869], [2869] Ոմանք. Այր Յեմենացի։
12 Այդ օրը մի համինացի մարդ բանակատեղիից վազելով եկաւ Սելով: Նա պատառոտել էր իր զգեստները եւ գլխին հող ածել:
12 Բենիամինեան մը բանակէն վազելով՝ նոյն օրը Սելով հասաւ։ Իր լաթերը պատռեր էր եւ իր գլխուն վրայ հող ցաներ էր։
Եւ ընթացաւ այր [83]Յամինացի ի բանակէ անտի, եւ եկն ի Սելով յաւուր յայնմիկ. եւ ձորձք իւր պատառեալք եւ հող զգլխով իւրով:

4:12: Եւ ընթացաւ ա՛յր Յամինացի ՚ի բանակէ անտի, եւ ե՛կն ՚ի Սելով յաւուր յայնմիկ. եւ ձորձք իւր պատառեալք՝ ※ եւ հո՛ղ զգլխով իւրով[2869],
[2869] Ոմանք. Այր Յեմենացի։
12 Այդ օրը մի համինացի մարդ բանակատեղիից վազելով եկաւ Սելով: Նա պատառոտել էր իր զգեստները եւ գլխին հող ածել:
12 Բենիամինեան մը բանակէն վազելով՝ նոյն օրը Սելով հասաւ։ Իր լաթերը պատռեր էր եւ իր գլխուն վրայ հող ցաներ էր։
zohrab-1805▾ eastern-1994▾ western am▾
4:124:12 И побежал один Вениамитянин с места сражения и пришел в Силом в тот же день; одежда на нем была разодрана и прах на голове его.
4:12 καὶ και and; even ἔδραμεν τρεχω run ἀνὴρ ανηρ man; husband Ιεμιναῖος ιεμιναιος from; out of τῆς ο the παρατάξεως παραταξις and; even ἦλθεν ερχομαι come; go εἰς εις into; for Σηλωμ σηλωμ in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that καὶ και and; even τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτοῦ αυτος he; him διερρηγότα διαρρηγνυμι rend; tear καὶ και and; even γῆ γη earth; land ἐπὶ επι in; on τῆς ο the κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him
4:12 וַ wa וְ and יָּ֤רָץ yyˈāroṣ רוץ run אִישׁ־ ʔîš- אִישׁ man בִּנְיָמִן֙ binyāmˌin בִּנְיָמִן Benjamin מֵ mē מִן from הַ ha הַ the מַּ֣עֲרָכָ֔ה mmˈaʕᵃrāḵˈā מַעֲרָכָה row וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come שִׁלֹ֖ה šilˌō שִׁלֹה Shiloh בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he וּ û וְ and מַדָּ֣יו maddˈāʸw מַד cloth קְרֻעִ֔ים qᵊruʕˈîm קרע tear וַ wa וְ and אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil עַל־ ʕal- עַל upon רֹאשֹֽׁו׃ rōšˈô רֹאשׁ head
4:12. currens autem vir de Beniamin ex acie venit in Silo in die illo scissa veste et conspersus pulvere caputAnd there ran a man of Benjamin out of the army, and came to Silo the same day, with his clothes rent, and his head strewed with dust.
12. And there ran a man of Benjamin out of the army, and came to Shiloh the same day with his clothes rent, and with earth upon his head.
4:12. Now a man of Benjamin, rushing from the troops, arrived at Shiloh on the same day, with his clothing torn, and with his head sprinkled with dust.
4:12. And there ran a man of Benjamin out of the army, and came to Shiloh the same day with his clothes rent, and with earth upon his head.
And there ran a man of Benjamin out of the army, and came to Shiloh the same day with his clothes rent, and with earth upon his head:

4:12 И побежал один Вениамитянин с места сражения и пришел в Силом в тот же день; одежда на нем была разодрана и прах на голове его.
4:12
καὶ και and; even
ἔδραμεν τρεχω run
ἀνὴρ ανηρ man; husband
Ιεμιναῖος ιεμιναιος from; out of
τῆς ο the
παρατάξεως παραταξις and; even
ἦλθεν ερχομαι come; go
εἰς εις into; for
Σηλωμ σηλωμ in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
καὶ και and; even
τὰ ο the
ἱμάτια ιματιον clothing; clothes
αὐτοῦ αυτος he; him
διερρηγότα διαρρηγνυμι rend; tear
καὶ και and; even
γῆ γη earth; land
ἐπὶ επι in; on
τῆς ο the
κεφαλῆς κεφαλη head; top
αὐτοῦ αυτος he; him
4:12
וַ wa וְ and
יָּ֤רָץ yyˈāroṣ רוץ run
אִישׁ־ ʔîš- אִישׁ man
בִּנְיָמִן֙ binyāmˌin בִּנְיָמִן Benjamin
מֵ מִן from
הַ ha הַ the
מַּ֣עֲרָכָ֔ה mmˈaʕᵃrāḵˈā מַעֲרָכָה row
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
שִׁלֹ֖ה šilˌō שִׁלֹה Shiloh
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֑וּא hˈû הוּא he
וּ û וְ and
מַדָּ֣יו maddˈāʸw מַד cloth
קְרֻעִ֔ים qᵊruʕˈîm קרע tear
וַ wa וְ and
אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil
עַל־ ʕal- עַל upon
רֹאשֹֽׁו׃ rōšˈô רֹאשׁ head
4:12. currens autem vir de Beniamin ex acie venit in Silo in die illo scissa veste et conspersus pulvere caput
And there ran a man of Benjamin out of the army, and came to Silo the same day, with his clothes rent, and his head strewed with dust.
4:12. Now a man of Benjamin, rushing from the troops, arrived at Shiloh on the same day, with his clothing torn, and with his head sprinkled with dust.
4:12. And there ran a man of Benjamin out of the army, and came to Shiloh the same day with his clothes rent, and with earth upon his head.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Death of Eli. B. C. 1120.

12 And there ran a man of Benjamin out of the army, and came to Shiloh the same day with his clothes rent, and with earth upon his head. 13 And when he came, lo, Eli sat upon a seat by the wayside watching: for his heart trembled for the ark of God. And when the man came into the city, and told it, all the city cried out. 14 And when Eli heard the noise of the crying, he said, What meaneth the noise of this tumult? And the man came in hastily, and told Eli. 15 Now Eli was ninety and eight years old; and his eyes were dim, that he could not see. 16 And the man said unto Eli, I am he that came out of the army, and I fled to day out of the army. And he said, What is there done, my son? 17 And the messenger answered and said, Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, are dead, and the ark of God is taken. 18 And it came to pass, when he made mention of the ark of God, that he fell from off the seat backward by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. And he had judged Israel forty years.
Tidings are here brought to Shiloh of the fatal issue of their battle with the Philistines. Bad news flies fast. This soon spread through all Israel; every man that fled to his tent brought it, with too plain a proof of it, to his neighbours. But no place was so nearly concerned as Shiloh. Thither therefore an express posted away immediately; it was a man of Benjamin; the Jews fancy it was Saul. He rent his clothes, and put earth upon his head, by these signs to proclaim the sorrowful news to all that saw him as he ran, and to show how much he himself was affected with it, v. 12. He went straight to Shiloh with it; and here we are told,
I. How the city received it. Eli sat in the gate (v. 13, 18), but the messenger was loth to tell him first, and therefore passed him by, and told it in the city, with all the aggravating circumstances; and now both the ears of every one that heard it tingled, as was foretold, ch. iii. 11. Their hearts trembled, and every face gathered blackness. All the city cried out (v. 13), and well they might, for, besides that this was a calamity to all Israel, it was a particular loss to Shiloh, and the ruin of that place; for, though the ark was soon rescued out of the hands of the Philistines, yet it never returned to Shiloh again; their candlestick was removed out of its place, because they had left their first love, and their city dwindled, and sunk, and came to nothing. Now God forsook the tabernacle of Shiloh, they having driven him from them; and the tribe of Ephraim, which had for 340 years been blessed with the presence of the ark in it, lost the honour (Ps. lxxviii. 60, 67), and, some time after, it was transferred to the tribe of Judah, the Mount Sion which he loved, as it follows there (v. 68), because the men of Shiloh knew not the day of their visitation. This abandoning of Shiloh Jerusalem is long afterwards reminded of, and told to take warning by. Jer. vii. 12, "Go see what I did to Shiloh. From this day, this fatal day, let the desolations of Shiloh be dated." They had therefore reason enough to cry out when they heard that the ark was taken.
II. What a fatal blow it was to old Eli. Let us see, 1. With what fear he expected the tidings. Though old, and blind, and heavy, yet he could not keep his chamber when he was sensible the glory of Israel lay at stake, but placed himself by the way-side, to receive the first intelligence; for his heart trembled for the ark of God, v. 13. His careful thoughts represented to him what a dishonour it would be to God, and what an irreparable loss to Israel, if the ark should fall into the Philistines' hands, with what profane triumphs the tidings would be told in Gath and published in the streets of Ashkelon. He also apprehended what imminent danger there was of it. Israel had forfeited the ark (his own sons especially) and the Philistines would aim at it; and now the threatening comes to his mind, that he should see an enemy in God's habitation (ch. ii. 32); and perhaps his own heart reproached him for not using his authority to prevent the carrying of the ark into the camp. All these things made him tremble. Note, All good men lay the interests of God's church nearer their hearts than any secular interest or concern of their own, and cannot but be in pain and fear for them if at any time they are in peril. How can we be easy if the ark be not safe? 2. With what grief he received the tidings. Though he could not see, he could hear the tumult and crying of the city, and perceived it to be the voice of lamentation, and mourning, and woe; like a careful magistrate, he asks, What means the noise of this tumult? v. 14. He is told there is an express come from the army, who relates the story to him very distinctly, and with great confidence, having himself been an eye-witness of it, v. 16, 17. The account of the defeat of the army, and the slaughter of a great number of the soldiers, was very grievous to him as a judge; the tidings of the death of his two sons, of whom he had been so indulgent, and who, he had reason to fear, died impenitent, touched him in a tender part as a father; yet it was not for these that his heart trembled: there is a greater concern upon his spirit, which swallows up the less; he does not interrupt the narrative with any passionate lamentations for his sons, like David for Absalom, but waits for the end of the story, not doubting but that the messenger, being an Israelite, would, without being asked, say something of the ark; and if he could but have said, "Yet the ark of God is safe, and we are bringing that home," his joy for that would have overcome his grief for all the other disasters, and have made him easy; but, when the messenger concludes his story with, The ark of God is taken, he is struck to the heart, his spirits fail, and, it should seem, he swooned away, fell off his seat, and partly with the fainting, and partly with the fall, he died immediately, and never spoke a word more. His heart was broken first, and then his neck. So fell the high priest and judge of Israel, so fell his heavy head when he had lived within two of 100 years, so fell the crown from his head when he had judged Israel about forty years: thus did his sun set under a cloud, thus were the folly and wickedness of those sons of his, whom he had indulged, his ruin at last. Thus does God sometimes set marks of his displeasure in this life upon good men who have misconducted themselves, that others may hear, and fear, and take warning. A man may die miserably and yet not die eternally, may come to an untimely end and yet the end be peace. Dr. Lightfoot observes that Eli died the death of an unredeemed ass, whose neck was to be broken, Exod. xiii. 13. Yet we must observe, to Eli's praise, that it was the loss of the ark that was his death, not the slaughter of his sons. He does, in effect, say, "Let me fall with the ark, for what pious Israelite can live with any comfort when God's ordinances are removed?" Farewell all in this world, even life itself, if the ark be gone.
Adam Clarke: Commentary on the Bible - 1831
4:12: Came to Shiloh the same day - The field of battle could not have been at any great distance, for this young man reached Shiloh the same evening after the defeat.
With his clothes rent, and with earth upon his head - These were signs of sorrow and distress among all nations. The clothes rent, signified the rending, dividing, and scattering, of the people; the earth, or ashes on the head, signified their humiliation: "We are brought down to the dust of the earth; we are near to our graves." When the Trojan fleet was burnt, Aeneas is represented as tearing his robe from his shoulder, and invoking the aid of his gods: -
Tum pius Aeneas humeris abscindere vestem,
Auxilioque vocare Deos, et tendere palmas.
Virg. Aen. lib. v., ver. 685.
"The prince then tore his robes in deep despair,
Raised high his hands, and thus address'd his prayer."
Pitt.
We have a remarkable example in the same poet, where he represents the queen of King Latinus resolving on her own death, when she found that the Trojans had taken the city by storm: -
Purpueros moritura manu discindit amictus.
Aen. lib. xii., ver. 603.
She tears with both her hands her purple vest.
But the image is complete in King Latinus himself, when he heard of the death of his queen, and saw his city in flames: -
- It scissa veste Latinus, Conjugis attonitus fatis, urbisque ruina,
Canitiem immundo perfusam pulvere turpans.
Ib., ver. 609.
Latinus tears his garments as he goes.
Both for his public and his private woes:
With filth his venerable beard besmears,
And sordid dust deforms his silver hairs.
Dryden.
We find the same custom expressed in one line by Catullus: -
Canitiem terra, atque infuso pulvere foedans.
Epith. Pelei et Thetidos, ver. 224.
Dishonoring her hoary locks with earth and sprinkled dust.
The ancient Greeks in their mourning often shaved off their hair: -
Τουτο νυ και γερας οιον οΐζυροισι βροτοισι,
Κειρασθαι τε κομην, βαλεειν τ' απο δακρυ παρειων.
Hom. Odyss. lib. iv., ver. 197.
"Let each deplore his dead: the rites of wo
Are all, alas! the living can bestow
O'er the congenial dust, enjoin'd to shear
The graceful curl, and drop the tender tear."
Pope.
And again: -
Κατθεμεν εν λεχεεσσι καθηραντες χροα καλον
Ὑδατι τε λιαρῳ και αλειφατι· πολλα δε σ' αμφις
Δακρυα θερμα χεον Δαναοι, κειροντο τε χαιτας.
Ib., lib. xxiv., ver. 44.
"Then unguents sweet, and tepid streams, we shed;
Tears flow'd from every eye; and o'er the dead
Each clipp'd the curling honors of his head."
Pope.
The whole is strongly expressed in the case of Achilles, when he heard of the death of his friend Patroclus: -
Ὡς φατο· τον δ' αχεος νεφεος νεφελη εκαλυψε μελαινα
Αμφοτερῃσι δε χερσιν ἑλων κονιν αοθαλοεσσαν,
Χευατο κακ κεφαλης, χαριεν δ' ῃσχυνε προσωπον·
Νεκταρεῳ δε χιτωνι μελαιν' αμφιζανε τεφρη.
Iliad, lib. xviii., ver. 22.
"A sudden horror shot through all the chief,
And wrapp'd his senses in the cloud of grief.
Cast on the ground, with furious hands he spread
The scorching ashes o'er his graceful head:
His purple garments, and his golden hairs.
Those he deforms with dust, and these with tears."
Pope.
It is not unusual, even in Europe, and in the most civilized parts of it, to see grief expressed by tearing the hair, beating the breasts, and rending the garments; all these are natural signs, or expression of deep and excessive grief, and are common to all the nations of the world.
1 Kings (1 Samuel) 4:13
Albert Barnes: Notes on the Bible - 1834
4:12: Runners who were swift of foot, and could go long distances were important and well-known persons (compare Sa2 18:19-31). There seem to have been always professional runners to act as messengers with armies in the field (Kg2 11:4, Kg2 11:6, Kg2 11:19, the King James Version "guards").
Earth upon his head - In token of bitter grief. Compare the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: with his clothes rent: These, as we have already remarked, were the general signs of sorrow and distress. Sa2 1:2
with earth: Jos 7:6; Sa2 13:19, Sa2 15:32; Neh 9:1; Job 2:12
Carl Friedrich Keil and Franz Delitzsch

The tidings of this calamity were brought by a Benjaminite, who came as a messenger of evil tidings, with his clothes rent, and earth upon his head - a sign of the deepest mourning (see Josh 7:6), - to Shiloh, where the aged Eli was sitting upon a seat by the side (יך is a copyist's error for יד) of the way watching; for his heart trembled for the ark of God, which had been taken from the sanctuary into the camp without the command of God. At these tidings the whole city cried out with terror, so that Eli heard the sound of the cry, and asked the reason of this loud noise (or tumult), whilst the messenger was hurrying towards him with the news.
Geneva 1599
And there ran a man of Benjamin out of the army, and came to Shiloh the same day with his clothes (f) rent, and with earth upon his head.
(f) In token of sorrow and mourning.
John Gill
And there ran a man of Benjamin out of the army,.... Out of the rank in which he was, before the whole army was quite broken up. This was a young man as Josephus (b) says, which is highly probable; though not at all to be depended on is what the Jews (c) say, that this was Saul, later king of Israel:
and came to Shiloh the same day; which, according to Bunting (d), was forty two miles from Ebenezer, near to which the battle was fought; and that it was a long way is pretty plain by the remark made, that this messenger came the same day the battle was fought; though not at such a distance as some Jewish writers say, some sixty, some one hundred and twenty miles (e); which is not at all probable:
with his clothes rent, and earth upon his head; which were both tokens of distress and mourning, and showed that he was a messenger of bad tidings from the army; See Gill on Josh 7:6.
(b) Antiqu. l. 5. c. 11. sect. 3. (c) Shalshalet Hakabala. fol. 8. 1. Jarchi in loc. (d) Travels of the Patriarchs, &c. p. 123. (e) Midrash Schemuel apud Abarbinel in loc.
4:134:13: եւ եկն. եւ ահա Հեղի նստէ՛ր աթոռով իւրով առ դրանն, եւ դիտէ՛ր զճանապարհն. զի էր սիրտ նորա տագնապեա՛լ վասն տապանակին Աստուծոյ։ Եւ եմուտ այրն գո՛յժ արկանել ՚ի քաղաքին. եւ աղաղակեա՛ց քաղաքն.
13 Երբ հասաւ, Հեղին տաճարի դռան առաջ նստած էր աթոռին ու ճանապարհին էր նայում, քանզի նրա սիրտը տագնապի մէջ էր Աստծու տապանակի համար: Այդ մարդը քաղաք մտնելով գոյժը հաղորդեց, ու քաղաքն աղաղակեց:
13 Ու երբ հոն հասաւ, ահա Հեղի աթոռի մը վրայ ճամբուն մէջ նստած կը սպասէր, քանզի Աստուծոյ տապանակին համար սիրտը կը դողար։ Երբ այն մարդը քաղաք մտնելով եղածը պատմեց, բոլոր քաղաքը աղաղակեց։
Եւ եկն, եւ ահա Հեղի նստէր աթոռով իւրով առ դրանն, եւ դիտէր զճանապարհն. զի էր սիրտ նորա տագնապեալ վասն տապանակին Աստուծոյ. եւ եմուտ այրն գոյժ արկանել ի քաղաքին, եւ աղաղակեաց [84]քաղաքն:

4:13: եւ եկն. եւ ահա Հեղի նստէ՛ր աթոռով իւրով առ դրանն, եւ դիտէ՛ր զճանապարհն. զի էր սիրտ նորա տագնապեա՛լ վասն տապանակին Աստուծոյ։ Եւ եմուտ այրն գո՛յժ արկանել ՚ի քաղաքին. եւ աղաղակեա՛ց քաղաքն.
13 Երբ հասաւ, Հեղին տաճարի դռան առաջ նստած էր աթոռին ու ճանապարհին էր նայում, քանզի նրա սիրտը տագնապի մէջ էր Աստծու տապանակի համար: Այդ մարդը քաղաք մտնելով գոյժը հաղորդեց, ու քաղաքն աղաղակեց:
13 Ու երբ հոն հասաւ, ահա Հեղի աթոռի մը վրայ ճամբուն մէջ նստած կը սպասէր, քանզի Աստուծոյ տապանակին համար սիրտը կը դողար։ Երբ այն մարդը քաղաք մտնելով եղածը պատմեց, բոլոր քաղաքը աղաղակեց։
zohrab-1805▾ eastern-1994▾ western am▾
4:134:13 Когда пришел он, Илий сидел на седалище при дороге у ворот и смотрел, ибо сердце его трепетало за ковчег Божий. И когда человек тот пришел и объявил в городе, то громко восстенал весь город.
4:13 καὶ και and; even ἦλθεν ερχομαι come; go καὶ και and; even ἰδοὺ ιδου see!; here I am Ηλι ηλι.1 Hēli; Ili ἐκάθητο καθημαι sit; settle ἐπὶ επι in; on τοῦ ο the δίφρου διφρος from; by τὴν ο the πύλην πυλη gate σκοπεύων σκοπευω the ὁδόν οδος way; journey ὅτι οτι since; that ἦν ειμι be ἡ ο the καρδία καρδια heart αὐτοῦ αυτος he; him ἐξεστηκυῖα εξιστημι astonish; beside yourself περὶ περι about; around τῆς ο the κιβωτοῦ κιβωτος ark τοῦ ο the θεοῦ θεος God καὶ και and; even ὁ ο the ἄνθρωπος ανθρωπος person; human εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for τὴν ο the πόλιν πολις city ἀπαγγεῖλαι απαγγελλω report καὶ και and; even ἀνεβόησεν αναβοαω scream out ἡ ο the πόλις πολις city
4:13 וַ wa וְ and יָּבֹ֗וא yyāvˈô בוא come וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold עֵ֠לִי ʕēlˌî עֵלִי Eli יֹשֵׁ֨ב yōšˌēv ישׁב sit עַֽל־ ʕˈal- עַל upon הַ ha הַ the כִּסֵּ֜א kkissˈē כִּסֵּא seat יַ֥דיך *yˌaḏ יָד hand דֶּ֨רֶךְ֙ dˈereḵ דֶּרֶךְ way מְצַפֶּ֔ה mᵊṣappˈeh צפה look out כִּֽי־ kˈî- כִּי that הָיָ֤ה hāyˈā היה be לִבֹּו֙ libbˌô לֵב heart חָרֵ֔ד ḥārˈēḏ חָרֵד trembling עַ֖ל ʕˌal עַל upon אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and הָ hā הַ the אִ֗ישׁ ʔˈîš אִישׁ man בָּ֚א ˈbā בוא come לְ lᵊ לְ to הַגִּ֣יד haggˈîḏ נגד report בָּ bā בְּ in † הַ the עִ֔יר ʕˈîr עִיר town וַ wa וְ and תִּזְעַ֖ק ttizʕˌaq זעק cry כָּל־ kol- כֹּל whole הָ hā הַ the עִֽיר׃ ʕˈîr עִיר town
4:13. cumque ille venisset Heli sedebat super sellam contra viam aspectans erat enim cor eius pavens pro arca Domini vir autem ille postquam ingressus est nuntiavit urbi et ululavit omnis civitasAnd when he was come, Heli sat upon a stool over against the way, watching. For his heart was fearful for the ark of God. And when the man was come into the city, he told it: and all the city cried out.
13. And when he came, lo, Eli sat upon his seat by the way side watching: for his heart trembled for the ark of God. And when the man came into the city, and told it, all the city cried out.
4:13. And when he had arrived, Eli was sitting on a seat opposite the way, gazing out. For his heart was fearful on behalf of the ark of God. Then, after this man entered the city, he announced it to the city. And the entire city wailed.
4:13. And when he came, lo, Eli sat upon a seat by the wayside watching: for his heart trembled for the ark of God. And when the man came into the city, and told [it], all the city cried out.
And when he came, lo, Eli sat upon a seat by the wayside watching: for his heart trembled for the ark of God. And when the man came into the city, and told [it], all the city cried out:

4:13 Когда пришел он, Илий сидел на седалище при дороге у ворот и смотрел, ибо сердце его трепетало за ковчег Божий. И когда человек тот пришел и объявил в городе, то громко восстенал весь город.
4:13
καὶ και and; even
ἦλθεν ερχομαι come; go
καὶ και and; even
ἰδοὺ ιδου see!; here I am
Ηλι ηλι.1 Hēli; Ili
ἐκάθητο καθημαι sit; settle
ἐπὶ επι in; on
τοῦ ο the
δίφρου διφρος from; by
τὴν ο the
πύλην πυλη gate
σκοπεύων σκοπευω the
ὁδόν οδος way; journey
ὅτι οτι since; that
ἦν ειμι be
ο the
καρδία καρδια heart
αὐτοῦ αυτος he; him
ἐξεστηκυῖα εξιστημι astonish; beside yourself
περὶ περι about; around
τῆς ο the
κιβωτοῦ κιβωτος ark
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ο the
ἄνθρωπος ανθρωπος person; human
εἰσῆλθεν εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
πόλιν πολις city
ἀπαγγεῖλαι απαγγελλω report
καὶ και and; even
ἀνεβόησεν αναβοαω scream out
ο the
πόλις πολις city
4:13
וַ wa וְ and
יָּבֹ֗וא yyāvˈô בוא come
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
עֵ֠לִי ʕēlˌî עֵלִי Eli
יֹשֵׁ֨ב yōšˌēv ישׁב sit
עַֽל־ ʕˈal- עַל upon
הַ ha הַ the
כִּסֵּ֜א kkissˈē כִּסֵּא seat
יַ֥דיך
*yˌaḏ יָד hand
דֶּ֨רֶךְ֙ dˈereḵ דֶּרֶךְ way
מְצַפֶּ֔ה mᵊṣappˈeh צפה look out
כִּֽי־ kˈî- כִּי that
הָיָ֤ה hāyˈā היה be
לִבֹּו֙ libbˌô לֵב heart
חָרֵ֔ד ḥārˈēḏ חָרֵד trembling
עַ֖ל ʕˌal עַל upon
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
הָ הַ the
אִ֗ישׁ ʔˈîš אִישׁ man
בָּ֚א ˈbā בוא come
לְ lᵊ לְ to
הַגִּ֣יד haggˈîḏ נגד report
בָּ בְּ in
הַ the
עִ֔יר ʕˈîr עִיר town
וַ wa וְ and
תִּזְעַ֖ק ttizʕˌaq זעק cry
כָּל־ kol- כֹּל whole
הָ הַ the
עִֽיר׃ ʕˈîr עִיר town
4:13. cumque ille venisset Heli sedebat super sellam contra viam aspectans erat enim cor eius pavens pro arca Domini vir autem ille postquam ingressus est nuntiavit urbi et ululavit omnis civitas
And when he was come, Heli sat upon a stool over against the way, watching. For his heart was fearful for the ark of God. And when the man was come into the city, he told it: and all the city cried out.
4:13. And when he had arrived, Eli was sitting on a seat opposite the way, gazing out. For his heart was fearful on behalf of the ark of God. Then, after this man entered the city, he announced it to the city. And the entire city wailed.
4:13. And when he came, lo, Eli sat upon a seat by the wayside watching: for his heart trembled for the ark of God. And when the man came into the city, and told [it], all the city cried out.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:13: His heart trembled for the ark of God - He was a most mild and affectionate father, and yet the safety of the ark lay nearer to his heart than the safety of his two sons. Who can help feeling for this aged, venerable man?
1 Kings (1 Samuel) 4:17
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: sat upon: Sa1 1:9
his heart: Jos 7:9; Neh 1:3, Neh 1:4; Psa 26:8, Psa 79:1-8, Psa 137:4-6
Geneva 1599
And when he came, lo, Eli sat upon a seat by the wayside watching: for his heart (g) trembled for the ark of God. And when the man came into the city, and told [it], all the city cried out.
(g) Lest it should be taken by the enemy.
John Gill
And when he came,.... To Shiloh; he either passed by Eli, who being blind could not see him, 1Kings 4:15 or he came in at another gate of the city on the other side of it, as Abarbinel thinks; though the former seems more likely by what follows, he not choosing to deliver the bad news to Eli first, whom he knew it would very much grieve, and therefore slipped by him into the city:
lo, Eli sat upon a seat by the wayside watching: by the "hand" of the way, as the marginal reading, and which we follow; it seems to be a place where two ways or more met, and where was a way post erected, with an hand directing what places they led to. The text is, "he", or "it smote", as if his heart smote him for letting the ark go; so Kimchi (f); here Eli had a seat placed, which, as the Targum says, was at the ascent of the way to the gate; and so the Septuagint has it, at the gate; and Josephus (g) says it was at one of the gates; either of his own house, or of the tabernacle, or rather of the city; here he was watching for news, to hear what he could, and as soon as he could, how it fared with the army, with his sons, and especially with the ark:
for his heart trembled for the ark of God; not so much for his sons, whose death he might expect from the divine prediction, but for the ark, about which he was doubtful; fearing lest it should fall into the hands of the uncircumcised Philistines, who would triumph upon it, and which would make sad the heart of every true Israelite, and reflect much dishonour on the God of Israel; and very probably he might tremble the more when he reflected on his own sin and folly in suffering his sons to take it with them. Eli here may represent a good man in pain for the church of God, and the interest of religion in declining times, both with respect to ministers of the word, and members of churches: as when Gospel ministers are removed by death, few raised up in their stead, and those that do appear in the ministry, either unregenerate, as it may be feared; or have not gifts and abilities qualifying them for it; or are of immoral lives and conversations, or propagate false doctrines, errors, and heresies: and also when among professors of religion and members of churches there is a great decay of powerful godliness; and they are got into a drowsy, sleepy, frame of spirit, are become lukewarm and indifferent to spiritual exercises, want zeal for the Gospel and cause of Christ; are careless about the honour and interest of religion, unstable and inconstant in doctrine and worship, and in their affections to one another, and the ministers of the word; and their conversation not as becomes their profession:
and when the man came into the city, and told it; how that the army of Israel was beaten, what a number of men was killed, among whom were the two sons of the high priest, and the ark was taken:
all the city cried out; that is, all the inhabitants of the city, having most of them perhaps relations and friends in the army, for whom they were concerned, fearing their lives were lost; but especially the loss of the ark was insupportable by them, it being of so much advantage to that city particularly, both with respect to things temporal and spiritual; wherefore, upon hearing this bad news, there was a general shriek and cry throughout the whole city.
(f) Vid. David de Pomis, Lexic. fol. 47. 1. (g) Ut supra. (Antiqu. l. 5. c. 11. sect. 3.)
John Wesley
The ark - Whereby he discovered a public and generous spirit, and a fervent zeal for God, and for his honour, which he preferred before all his natural affections, not regarding his own children in comparison of the ark, tho' otherwise he was a most indulgent father. And well they might, for beside that this was a calamity to all Israel, it was a particular loss to Shiloh; for the ark never returned thither. Their candlestick was removed out of its place, and the city sunk and came to nothing.
Robert Jamieson, A. R. Fausset and David Brown
ELI HEARING THE TIDINGS. (1Kings 4:12-22)
Eli sat upon a seat by the wayside--The aged priest, as a public magistrate, used, in dispensing justice, to seat himself daily in a spacious recess at the entrance gate of the city. In his intense anxiety to learn the issue of the battle, he took up his usual place as the most convenient for meeting with passers-by. His seat was an official chair, similar to those of the ancient Egyptian judges, richly carved, superbly ornamented, high, and without a back. The calamities announced to Samuel as about to fall upon the family of Eli [1Kings 2:34] were now inflicted in the death of his two sons, and after his death, by that of his daughter-in-law, whose infant son received a name that perpetuated the fallen glory of the church and nation [1Kings 4:19-22]. The public disaster was completed by the capture of the ark. Poor Eli! He was a good man, in spite of his unhappy weaknesses. So strongly were his sensibilities enlisted on the side of religion, that the news of the capture of the ark proved to him a knell of death; and yet his overindulgence, or sad neglect of his family--the main cause of all the evils that led to its fall--has been recorded, as a beacon to warn all heads of Christian families against making shipwreck on the same rock.
4:144:14: եւ լուա՛ւ Հեղի զձայն աղաղակին՝ եւ ասէ. Զի՞նչ է ձայն աղաղակին այնորիկ։ Եւ այրն փութացա՛ւ մտանել՝ եւ տալ գոյժ Հեղեայ։
14 Հեղին, լսելով աղաղակը, ասաց. «Այդ ի՞նչ աղաղակ է»: Մարդն շտապ եկաւ, որ գոյժը հաղորդի Հեղիին:
14 Հեղի այդ աղաղակին ձայնը լսելով՝ ըսաւ. «Այս աղմուկին ձայնը ի՞նչ կը նշանակէ»։ Այն մարդը շուտով վազեց եկաւ ու եղած բաները Հեղիին պատմեց։
Եւ լուաւ Հեղի զձայն աղաղակին եւ ասէ. Զի՞նչ է ձայն աղաղակին այնորիկ: Եւ այրն փութացաւ մտանել եւ տալ գոյժ Հեղեայ:

4:14: եւ լուա՛ւ Հեղի զձայն աղաղակին՝ եւ ասէ. Զի՞նչ է ձայն աղաղակին այնորիկ։ Եւ այրն փութացա՛ւ մտանել՝ եւ տալ գոյժ Հեղեայ։
14 Հեղին, լսելով աղաղակը, ասաց. «Այդ ի՞նչ աղաղակ է»: Մարդն շտապ եկաւ, որ գոյժը հաղորդի Հեղիին:
14 Հեղի այդ աղաղակին ձայնը լսելով՝ ըսաւ. «Այս աղմուկին ձայնը ի՞նչ կը նշանակէ»։ Այն մարդը շուտով վազեց եկաւ ու եղած բաները Հեղիին պատմեց։
zohrab-1805▾ eastern-1994▾ western am▾
4:144:14 И услышал Илий звуки вопля и сказал: отчего такой шум? И тотчас подошел человек тот и объявил Илию.
4:14 καὶ και and; even ἤκουσεν ακουω hear Ηλι ηλι.1 Hēli; Ili τὴν ο the φωνὴν φωνη voice; sound τῆς ο the βοῆς βοη scream καὶ και and; even εἶπεν επω say; speak τίς τις.1 who?; what? ἡ ο the βοὴ βοη scream τῆς ο the φωνῆς φωνη voice; sound ταύτης ουτος this; he καὶ και and; even ὁ ο the ἄνθρωπος ανθρωπος person; human σπεύσας σπευδω hurry εἰσῆλθεν εισερχομαι enter; go in καὶ και and; even ἀπήγγειλεν απαγγελλω report τῷ ο the Ηλι ηλι.1 Hēli; Ili
4:14 וַ wa וְ and יִּשְׁמַ֤ע yyišmˈaʕ שׁמע hear עֵלִי֙ ʕēlˌî עֵלִי Eli אֶת־ ʔeṯ- אֵת [object marker] קֹ֣ול qˈôl קֹול sound הַ ha הַ the צְּעָקָ֔ה ṣṣᵊʕāqˈā צְעָקָה cry וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say מֶ֛ה mˈeh מָה what קֹ֥ול qˌôl קֹול sound הֶ he הַ the הָמֹ֖ון hāmˌôn הָמֹון commotion הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וְ wᵊ וְ and הָ hā הַ the אִ֣ישׁ ʔˈîš אִישׁ man מִהַ֔ר mihˈar מהר hasten וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come וַ wa וְ and יַּגֵּ֥ד yyaggˌēḏ נגד report לְ lᵊ לְ to עֵלִֽי׃ ʕēlˈî עֵלִי Eli
4:14. et audivit Heli sonitum clamoris dixitque quis est hic sonitus tumultus huius at ille festinavit et venit et adnuntiavit HeliAnd Heli heard the noise of the cry, and he said: What meaneth the noise of this uproar? But he made haste, and came, and told Heli.
14. And when Eli heard the noise of the crying, he said, What meaneth the noise of this tumult? And the man hasted and came and told Eli.
4:14. And Eli heard the sound of the outcry, and he said, “What is this sound, this tumult?” And the man hurried, and he went and announced it to Eli.
4:14. And when Eli heard the noise of the crying, he said, What [meaneth] the noise of this tumult? And the man came in hastily, and told Eli.
And when Eli heard the noise of the crying, he said, What [meaneth] the noise of this tumult? And the man came in hastily, and told Eli:

4:14 И услышал Илий звуки вопля и сказал: отчего такой шум? И тотчас подошел человек тот и объявил Илию.
4:14
καὶ και and; even
ἤκουσεν ακουω hear
Ηλι ηλι.1 Hēli; Ili
τὴν ο the
φωνὴν φωνη voice; sound
τῆς ο the
βοῆς βοη scream
καὶ και and; even
εἶπεν επω say; speak
τίς τις.1 who?; what?
ο the
βοὴ βοη scream
τῆς ο the
φωνῆς φωνη voice; sound
ταύτης ουτος this; he
καὶ και and; even
ο the
ἄνθρωπος ανθρωπος person; human
σπεύσας σπευδω hurry
εἰσῆλθεν εισερχομαι enter; go in
καὶ και and; even
ἀπήγγειλεν απαγγελλω report
τῷ ο the
Ηλι ηλι.1 Hēli; Ili
4:14
וַ wa וְ and
יִּשְׁמַ֤ע yyišmˈaʕ שׁמע hear
עֵלִי֙ ʕēlˌî עֵלִי Eli
אֶת־ ʔeṯ- אֵת [object marker]
קֹ֣ול qˈôl קֹול sound
הַ ha הַ the
צְּעָקָ֔ה ṣṣᵊʕāqˈā צְעָקָה cry
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
מֶ֛ה mˈeh מָה what
קֹ֥ול qˌôl קֹול sound
הֶ he הַ the
הָמֹ֖ון hāmˌôn הָמֹון commotion
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וְ wᵊ וְ and
הָ הַ the
אִ֣ישׁ ʔˈîš אִישׁ man
מִהַ֔ר mihˈar מהר hasten
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
וַ wa וְ and
יַּגֵּ֥ד yyaggˌēḏ נגד report
לְ lᵊ לְ to
עֵלִֽי׃ ʕēlˈî עֵלִי Eli
4:14. et audivit Heli sonitum clamoris dixitque quis est hic sonitus tumultus huius at ille festinavit et venit et adnuntiavit Heli
And Heli heard the noise of the cry, and he said: What meaneth the noise of this uproar? But he made haste, and came, and told Heli.
4:14. And Eli heard the sound of the outcry, and he said, “What is this sound, this tumult?” And the man hurried, and he went and announced it to Eli.
4:14. And when Eli heard the noise of the crying, he said, What [meaneth] the noise of this tumult? And the man came in hastily, and told Eli.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: What meaneth: Sa1 4:6
John Gill
And when Eli heard the noise of the crying,.... The shrieks of the men and women, which were very clamorous and terrible. Eli had his hearing, though not his sight; he could not see the distress in their countenances, but he heard the lamentations they made:
and said, what meaneth the noise of this tumult? it seems the people ran about, wringing their hands, and making doleful shrieks; the noise of which Eli heard, and the meaning of which he inquired after, or what should be the cause of it:
and the man came in hastily, and told Eli; or made haste, and came to him, and related all that is later expressed; for Eli was not in any house, but on a seat by the way side, and therefore could not be said to come "in" to him; but he came to him, where he was, being brought by some of the citizens Eli had inquired of what should be the meaning of this noise; and therefore without delay the man was hastened to give the whole account unto him, as it was highly proper he should, being the supreme magistrate.
4:154:15: Եւ Հեղի էր ամաց իննըսուն եւ ութից. եւ աչք իւր վատեա՛լ էին եւ ո՛չ տեսանէր. եւ ասէ՛ Հեղի ցարսն որ շուրջ կային զնովաւ. Զի՞նչ է բարբառ աղաղակին այնորիկ[2870]։ [2870] Ոմանք. Որ շուրջն կային։
15 Հեղին իննսունութ տարեկան էր, աչքերն այնքան էին տկարացել, որ չէր տեսնում: Հեղին իրեն շրջապատող մարդկանց ասաց. «Այս ի՞նչ աղաղակ է»:
15 Հեղի իննսունըութ տարեկան էր ու աչքերը այնպէս տկարացած* էին, որ չէր կրնար տեսնել։
Եւ Հեղի էր ամաց իննսուն եւ ութից, եւ աչք իւր վատեալ էին եւ ոչ տեսանէր. [85]եւ ասէ Հեղի ցարսն որ շուրջ կային զնովաւ. Զի՞նչ է բարբառ աղաղակին այնորիկ:

4:15: Եւ Հեղի էր ամաց իննըսուն եւ ութից. եւ աչք իւր վատեա՛լ էին եւ ո՛չ տեսանէր. եւ ասէ՛ Հեղի ցարսն որ շուրջ կային զնովաւ. Զի՞նչ է բարբառ աղաղակին այնորիկ[2870]։
[2870] Ոմանք. Որ շուրջն կային։
15 Հեղին իննսունութ տարեկան էր, աչքերն այնքան էին տկարացել, որ չէր տեսնում: Հեղին իրեն շրջապատող մարդկանց ասաց. «Այս ի՞նչ աղաղակ է»:
15 Հեղի իննսունըութ տարեկան էր ու աչքերը այնպէս տկարացած* էին, որ չէր կրնար տեսնել։
zohrab-1805▾ eastern-1994▾ western am▾
4:154:15 Илий был тогда девяноста восьми лет; и глаза его померкли, и он не мог видеть.
4:15 καὶ και and; even Ηλι ηλι.1 Hēli; Ili υἱὸς υιος son ἐνενήκοντα ενενηκοντα 90 ἐτῶν ετος year καὶ και and; even οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him ἐπανέστησαν επανιστημι challenge καὶ και and; even οὐκ ου not ἔβλεπεν βλεπω look; see καὶ και and; even εἶπεν επω say; speak Ηλὶ ηλι.1 Hēli; Ili τοῖς ο the ἀνδράσιν ανηρ man; husband τοῖς ο the περιεστηκόσιν περιιστημι stand around; stand clear αὐτῷ αυτος he; him τίς τις.1 who?; what? ἡ ο the φωνὴ φωνη voice; sound τοῦ ο the ἤχους ηχος noise; sound τούτου ουτος this; he
4:15 וְ wᵊ וְ and עֵלִ֕י ʕēlˈî עֵלִי Eli בֶּן־ ben- בֵּן son תִּשְׁעִ֥ים tišʕˌîm תֵּשַׁע nine וּ û וְ and שְׁמֹנֶ֖ה šᵊmōnˌeh שְׁמֹנֶה eight שָׁנָ֑ה šānˈā שָׁנָה year וְ wᵊ וְ and עֵינָ֣יו ʕênˈāʸw עַיִן eye קָ֔מָה qˈāmā קום arise וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָכֹ֖ול yāḵˌôl יכל be able לִ li לְ to רְאֹֽות׃ rᵊʔˈôṯ ראה see
4:15. Heli autem erat nonaginta et octo annorum et oculi eius caligaverant et videre non poteratNow Heli was ninety and eight years old, and his eyes were dim, and he could not see.
15. Now Eli was ninety and eight years old; and his eyes were set, that he could not see.
4:15. Now Eli was ninety-eight years old, and his eyes had dimmed, so that he was not able to see.
4:15. Now Eli was ninety and eight years old; and his eyes were dim, that he could not see.
Now Eli was ninety and eight years old; and his eyes were dim, that he could not see:

4:15 Илий был тогда девяноста восьми лет; и глаза его померкли, и он не мог видеть.
4:15
καὶ και and; even
Ηλι ηλι.1 Hēli; Ili
υἱὸς υιος son
ἐνενήκοντα ενενηκοντα 90
ἐτῶν ετος year
καὶ και and; even
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
αὐτοῦ αυτος he; him
ἐπανέστησαν επανιστημι challenge
καὶ και and; even
οὐκ ου not
ἔβλεπεν βλεπω look; see
καὶ και and; even
εἶπεν επω say; speak
Ηλὶ ηλι.1 Hēli; Ili
τοῖς ο the
ἀνδράσιν ανηρ man; husband
τοῖς ο the
περιεστηκόσιν περιιστημι stand around; stand clear
αὐτῷ αυτος he; him
τίς τις.1 who?; what?
ο the
φωνὴ φωνη voice; sound
τοῦ ο the
ἤχους ηχος noise; sound
τούτου ουτος this; he
4:15
וְ wᵊ וְ and
עֵלִ֕י ʕēlˈî עֵלִי Eli
בֶּן־ ben- בֵּן son
תִּשְׁעִ֥ים tišʕˌîm תֵּשַׁע nine
וּ û וְ and
שְׁמֹנֶ֖ה šᵊmōnˌeh שְׁמֹנֶה eight
שָׁנָ֑ה šānˈā שָׁנָה year
וְ wᵊ וְ and
עֵינָ֣יו ʕênˈāʸw עַיִן eye
קָ֔מָה qˈāmā קום arise
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָכֹ֖ול yāḵˌôl יכל be able
לִ li לְ to
רְאֹֽות׃ rᵊʔˈôṯ ראה see
4:15. Heli autem erat nonaginta et octo annorum et oculi eius caligaverant et videre non poterat
Now Heli was ninety and eight years old, and his eyes were dim, and he could not see.
4:15. Now Eli was ninety-eight years old, and his eyes had dimmed, so that he was not able to see.
4:15. Now Eli was ninety and eight years old; and his eyes were dim, that he could not see.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:15: Dim - Rather, "set." The word is quite different from that so rendered in Sa1 3:2. The phrase seems to express the "fixed" state of the blind eye, which is not affected by the light. Eli's blindness, while it made him alive to sounds, pRev_ented his seeing the ripped garments and dust-besprinkled head of the messenger of bad news.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: ninety: Sa1 3:2; Psa 90:10
and his eyes: Gen 27:1
were dim: Heb. stood
Carl Friedrich Keil and Franz Delitzsch

Eli was ninety-eight years old, and "his eyes stood," i.e., were stiff, so that he could no more see (vid., 3Kings 14:4). This is a description of the so-called black cataract (amaurosis), which generally occurs at a very great age from paralysis of the optic nerves.
John Gill
Now Eli was ninety eight years old,.... Which is very properly observed, he being now come to the end of his days, and which also accounts for his blindness after mentioned:
and his eyes were dim, that he could not see; could not see the messenger, and read in his countenance, and perceive by his clothes rent, and earth on his head, that he was a bringer of bad tidings; or his eyes each of them "stood" (h); were fixed and immovable, as the eyes of blind men be. In 1Kings 3:2 it is said, "his eyes began to wax dim"; but here that they "were" become dim; and there might be some years between that time and this, for Samuel then was very young, but now more grown up: though Procopius Gazaeus thinks that Eli was then ninety eight years of age, and that the affair there related was just before his death; but it rather appears to be some time before.
(h) "stetit", Montanus; "stabant", Tigurine version.
4:164:16: Եւ այրն փութացեալ եմո՛ւտ առ Հեղի՝ եւ ասէ ցնա. Ե՛ս եմ որ եկի՛ ՚ի բանակէ՛ անտի. եւ ե՛ս եմ որ փախեա՛յ այսօր ՚ի պատերազմէն։ Եւ ասէ. Զի՞նչ գործ գործեցաւ որդեակ՝ պատմեա՛ ինձ։
16 Մարդը շուտափոյթ մտաւ Հեղիի մօտ եւ ասաց նրան. «Ես եկել եմ բանակից, ռազմադաշտից այսօր եմ փախել»: Հեղին ասաց. «Ի՞նչ է պատահել, որդեա՛կ, պատմի՛ր ինձ»:
16 Այն մարդը Հեղիին ըսաւ. «Զօրքին մէջէն եկողը ես եմ։ Պատերազմէն այսօր փախայ»։ Հեղի ըսաւ. «Որդեա՛կ, ի՞նչ եղաւ»։
Եւ այրն փութացեալ եմուտ առ Հեղի եւ ասէ ցնա``. Ես եմ որ եկի ի բանակէ անտի, եւ ես եմ որ փախեայ այսօր ի պատերազմէն: Եւ ասէ. Զի՞նչ գործ գործեցաւ, որդեակ, պատմեա ինձ:

4:16: Եւ այրն փութացեալ եմո՛ւտ առ Հեղի՝ եւ ասէ ցնա. Ե՛ս եմ որ եկի՛ ՚ի բանակէ՛ անտի. եւ ե՛ս եմ որ փախեա՛յ այսօր ՚ի պատերազմէն։ Եւ ասէ. Զի՞նչ գործ գործեցաւ որդեակ՝ պատմեա՛ ինձ։
16 Մարդը շուտափոյթ մտաւ Հեղիի մօտ եւ ասաց նրան. «Ես եկել եմ բանակից, ռազմադաշտից այսօր եմ փախել»: Հեղին ասաց. «Ի՞նչ է պատահել, որդեա՛կ, պատմի՛ր ինձ»:
16 Այն մարդը Հեղիին ըսաւ. «Զօրքին մէջէն եկողը ես եմ։ Պատերազմէն այսօր փախայ»։ Հեղի ըսաւ. «Որդեա՛կ, ի՞նչ եղաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:164:16 И сказал тот человек Илию: я пришел из стана, сегодня же бежал я с места сражения. И сказал {Илий}: что произошло, сын мой?
4:16 καὶ και and; even ὁ ο the ἀνὴρ ανηρ man; husband σπεύσας σπευδω hurry προσῆλθεν προσερχομαι approach; go ahead πρὸς προς to; toward Ηλι ηλι.1 Hēli; Ili καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἐγώ εγω I εἰμι ειμι be ὁ ο the ἥκων ηκω here ἐκ εκ from; out of τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks κἀγὼ καγω and I πέφευγα φευγω flee ἐκ εκ from; out of τῆς ο the παρατάξεως παραταξις today; present καὶ και and; even εἶπεν επω say; speak τί τις.1 who?; what? τὸ ο the γεγονὸς γινομαι happen; become ῥῆμα ρημα statement; phrase τέκνον τεκνον child
4:16 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say הָ hā הַ the אִ֜ישׁ ʔˈîš אִישׁ man אֶל־ ʔel- אֶל to עֵלִ֗י ʕēlˈî עֵלִי Eli אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i הַ ha הַ the בָּ֣א bbˈā בוא come מִן־ min- מִן from הַ ha הַ the מַּעֲרָכָ֔ה mmaʕᵃrāḵˈā מַעֲרָכָה row וַ wa וְ and אֲנִ֕י ʔᵃnˈî אֲנִי i מִן־ min- מִן from הַ ha הַ the מַּעֲרָכָ֖ה mmaʕᵃrāḵˌā מַעֲרָכָה row נַ֣סְתִּי nˈastî נוס flee הַ ha הַ the יֹּ֑ום yyˈôm יֹום day וַ wa וְ and יֹּ֛אמֶר yyˈōmer אמר say מֶֽה־ mˈeh- מָה what הָיָ֥ה hāyˌā היה be הַ ha הַ the דָּבָ֖ר ddāvˌār דָּבָר word בְּנִֽי׃ bᵊnˈî בֵּן son
4:16. et dixit ad Heli ego sum qui veni de proelio et ego qui de acie fugi hodie cui ille ait quid actum est fili miAnd he said to Heli: I am he that came from the battle, and have fled out of the field this day. And he said to him: What is there done, my son?
16. And the man said unto Eli, I am he that came out of the army, and I fled today out of the army. And he said, How went the matter, my son?
4:16. And he said to Eli: “I am the one who came from the battle. And it is I who fled from the troops today.” And he said to him, “What has happened, my son?”
4:16. And the man said unto Eli, I [am] he that came out of the army, and I fled to day out of the army. And he said, What is there done, my son?
And the man said unto Eli, I [am] he that came out of the army, and I fled to day out of the army. And he said, What is there done, my son:

4:16 И сказал тот человек Илию: я пришел из стана, сегодня же бежал я с места сражения. И сказал {Илий}: что произошло, сын мой?
4:16
καὶ και and; even
ο the
ἀνὴρ ανηρ man; husband
σπεύσας σπευδω hurry
προσῆλθεν προσερχομαι approach; go ahead
πρὸς προς to; toward
Ηλι ηλι.1 Hēli; Ili
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ἐγώ εγω I
εἰμι ειμι be
ο the
ἥκων ηκω here
ἐκ εκ from; out of
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
κἀγὼ καγω and I
πέφευγα φευγω flee
ἐκ εκ from; out of
τῆς ο the
παρατάξεως παραταξις today; present
καὶ και and; even
εἶπεν επω say; speak
τί τις.1 who?; what?
τὸ ο the
γεγονὸς γινομαι happen; become
ῥῆμα ρημα statement; phrase
τέκνον τεκνον child
4:16
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
הָ הַ the
אִ֜ישׁ ʔˈîš אִישׁ man
אֶל־ ʔel- אֶל to
עֵלִ֗י ʕēlˈî עֵלִי Eli
אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i
הַ ha הַ the
בָּ֣א bbˈā בוא come
מִן־ min- מִן from
הַ ha הַ the
מַּעֲרָכָ֔ה mmaʕᵃrāḵˈā מַעֲרָכָה row
וַ wa וְ and
אֲנִ֕י ʔᵃnˈî אֲנִי i
מִן־ min- מִן from
הַ ha הַ the
מַּעֲרָכָ֖ה mmaʕᵃrāḵˌā מַעֲרָכָה row
נַ֣סְתִּי nˈastî נוס flee
הַ ha הַ the
יֹּ֑ום yyˈôm יֹום day
וַ wa וְ and
יֹּ֛אמֶר yyˈōmer אמר say
מֶֽה־ mˈeh- מָה what
הָיָ֥ה hāyˌā היה be
הַ ha הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
בְּנִֽי׃ bᵊnˈî בֵּן son
4:16. et dixit ad Heli ego sum qui veni de proelio et ego qui de acie fugi hodie cui ille ait quid actum est fili mi
And he said to Heli: I am he that came from the battle, and have fled out of the field this day. And he said to him: What is there done, my son?
4:16. And he said to Eli: “I am the one who came from the battle. And it is I who fled from the troops today.” And he said to him, “What has happened, my son?”
4:16. And the man said unto Eli, I [am] he that came out of the army, and I fled to day out of the army. And he said, What is there done, my son?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: What is there done: Heb. What is the thing, Sa2 1:4
my son: Sa1 3:6; Jos 7:19
Carl Friedrich Keil and Franz Delitzsch

When the messenger informed him of the defeat of the Israelites, the death of his sons, and the capture of the ark, at the last news Eli fell back from his seat by the side of the gate, and broke his neck, and died. The loss of the ark was to him the most dreadful of all - more dreadful than the death of his two sons. Eli had judged Israel forty years. The reading twenty in the Septuagint does not deserve the slightest notice, if only because it is perfectly incredible that Eli should have been appointed judge of the nation in his seventy-eight year.
John Gill
And the man said unto Eli, I am he that came out of the army,.... It is very probable that the people Eli inquired of told him there was a messenger come from the army, though they did not choose to relate to him the news he brought:
and I fled today out of the army; so that as he was an eyewitness of what was done in the army, the account he brought was the earliest that could be had, in bringing which he had made great dispatch, having ran perhaps all the way:
and he said, what is there done, my son? has a battle been fought? on which side is the victory? is Israel beaten, or have they conquered? how do things go? he uses the kind and tender appellation, my son, to engage him to tell him all freely and openly.
4:174:17: Պատասխանի ետ պատանին՝ եւ ասէ. Փախեա՛ւ այր Իսրայէլի յերեսաց այլազգեացն, եւ հարուածք մեծամե՛ծք էին ՚ի ժողովրդեանն. եւ երկոքին որդիքն քո մեռա՛ն Ոփնի եւ Փենեհէս. եւ տապանակն Աստուծոյ առաւ[2871]։ [2871] Ոմանք. Փախեաւ այր Իսրայէլ յերե՛՛։ Այլք. Մեծամեծք եղեն ՚ի ժողովրդեանն։
17 Պատանին պատասխանեց. «Իսրայէլացիները այլազգիների առջեւից փախան, ժողովուրդը մեծ կոտորածի ենթարկուեց, քո երկու որդիները՝ Օփնին եւ Փենեէսը, սպանուեցին, իսկ Աստծու տապանակը գերուեց»:
17 Լուր բերողը պատասխան տուաւ ու ըսաւ. «Իսրայէլ Փղշտացիներուն առջեւէն փախաւ ու ժողովուրդին մէջ մեծ կոտորած եղաւ եւ քու երկու որդիներդ՝ Ոփնի ու Փենէհէս՝ սպաննուեցան ու Աստուծոյ տապանակը գրաւուեցաւ»։
Պատասխանի ետ [86]պատանին եւ ասէ. Փախեաւ այր Իսրայելի յերեսաց այլազգեացն, եւ հարուածք մեծամեծք եղեն ի ժողովրդեանն. եւ երկոքին որդիքն քո մեռան, Ոփնի եւ Փենեէս, եւ տապանակն Աստուծոյ առաւ:

4:17: Պատասխանի ետ պատանին՝ եւ ասէ. Փախեա՛ւ այր Իսրայէլի յերեսաց այլազգեացն, եւ հարուածք մեծամե՛ծք էին ՚ի ժողովրդեանն. եւ երկոքին որդիքն քո մեռա՛ն Ոփնի եւ Փենեհէս. եւ տապանակն Աստուծոյ առաւ[2871]։
[2871] Ոմանք. Փախեաւ այր Իսրայէլ յերե՛՛։ Այլք. Մեծամեծք եղեն ՚ի ժողովրդեանն։
17 Պատանին պատասխանեց. «Իսրայէլացիները այլազգիների առջեւից փախան, ժողովուրդը մեծ կոտորածի ենթարկուեց, քո երկու որդիները՝ Օփնին եւ Փենեէսը, սպանուեցին, իսկ Աստծու տապանակը գերուեց»:
17 Լուր բերողը պատասխան տուաւ ու ըսաւ. «Իսրայէլ Փղշտացիներուն առջեւէն փախաւ ու ժողովուրդին մէջ մեծ կոտորած եղաւ եւ քու երկու որդիներդ՝ Ոփնի ու Փենէհէս՝ սպաննուեցան ու Աստուծոյ տապանակը գրաւուեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:174:17 И отвечал вестник и сказал: побежал Израиль пред Филистимлянами, и поражение великое произошло в народе, и оба сына твои, Офни и Финеес, умерли, и ковчег Божий взят.
4:17 καὶ και and; even ἀπεκρίθη αποκρινομαι respond τὸ ο the παιδάριον παιδαριον little boy καὶ και and; even εἶπεν επω say; speak πέφευγεν φευγω flee ἀνὴρ ανηρ man; husband Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of προσώπου προσωπον face; ahead of ἀλλοφύλων αλλοφυλος foreigner καὶ και and; even ἐγένετο γινομαι happen; become πληγὴ πληγη plague; stroke μεγάλη μεγας great; loud ἐν εν in τῷ ο the λαῷ λαος populace; population καὶ και and; even ἀμφότεροι αμφοτερος both οἱ ο the υἱοί υιος son σου σου of you; your τεθνήκασιν θνησκω die; departed καὶ και and; even ἡ ο the κιβωτὸς κιβωτος ark τοῦ ο the θεοῦ θεος God ἐλήμφθη λαμβανω take; get
4:17 וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer הַֽ hˈa הַ the מְבַשֵּׂ֜ר mᵊvaśśˈēr בשׂר announce וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say נָ֤ס nˈās נוס flee יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face פְלִשְׁתִּ֔ים fᵊlištˈîm פְּלִשְׁתִּי Philistine וְ wᵊ וְ and גַ֛ם ḡˈam גַּם even מַגֵּפָ֥ה maggēfˌā מַגֵּפָה blow גְדֹולָ֖ה ḡᵊḏôlˌā גָּדֹול great הָיְתָ֣ה hāyᵊṯˈā היה be בָ vā בְּ in † הַ the עָ֑ם ʕˈām עַם people וְ wᵊ וְ and גַם־ ḡam- גַּם even שְׁנֵ֨י šᵊnˌê שְׁנַיִם two בָנֶ֜יךָ vānˈeʸḵā בֵּן son מֵ֗תוּ mˈēṯû מות die חָפְנִי֙ ḥofnˌî חָפְנִי Hophni וּ û וְ and פִ֣ינְחָ֔ס fˈînᵊḥˈās פִּינְחָס Phinehas וַ wa וְ and אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) נִלְקָֽחָה׃ פ nilqˈāḥā . f לקח take
4:17. respondens autem qui nuntiabat fugit inquit Israhel coram Philisthim et ruina magna facta est in populo insuper et duo filii tui mortui sunt Ofni et Finees et arca Dei capta estAnd he that brought the news answered, and said: Israel is fled before the Philistines, and there has been a great slaughter of the people: moreover thy two sons, Ophni and Phinees, are dead: and the ark of God is taken.
17. And he that brought the tidings answered and said, Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, are dead, and the ark of God is taken.
4:17. And responding, the man reported and said: “Israel has fled before the Philistines. And a great ruin has happened to the people. Moreover, your two sons, Hophni and Phinehas, also have died. And the ark of God has been captured.”
4:17. And the messenger answered and said, Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, are dead, and the ark of God is taken.
And the messenger answered and said, Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, are dead, and the ark of God is taken:

4:17 И отвечал вестник и сказал: побежал Израиль пред Филистимлянами, и поражение великое произошло в народе, и оба сына твои, Офни и Финеес, умерли, и ковчег Божий взят.
4:17
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
τὸ ο the
παιδάριον παιδαριον little boy
καὶ και and; even
εἶπεν επω say; speak
πέφευγεν φευγω flee
ἀνὴρ ανηρ man; husband
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
ἀλλοφύλων αλλοφυλος foreigner
καὶ και and; even
ἐγένετο γινομαι happen; become
πληγὴ πληγη plague; stroke
μεγάλη μεγας great; loud
ἐν εν in
τῷ ο the
λαῷ λαος populace; population
καὶ και and; even
ἀμφότεροι αμφοτερος both
οἱ ο the
υἱοί υιος son
σου σου of you; your
τεθνήκασιν θνησκω die; departed
καὶ και and; even
ο the
κιβωτὸς κιβωτος ark
τοῦ ο the
θεοῦ θεος God
ἐλήμφθη λαμβανω take; get
4:17
וַ wa וְ and
יַּ֨עַן yyˌaʕan ענה answer
הַֽ hˈa הַ the
מְבַשֵּׂ֜ר mᵊvaśśˈēr בשׂר announce
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
נָ֤ס nˈās נוס flee
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
פְלִשְׁתִּ֔ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
וְ wᵊ וְ and
גַ֛ם ḡˈam גַּם even
מַגֵּפָ֥ה maggēfˌā מַגֵּפָה blow
גְדֹולָ֖ה ḡᵊḏôlˌā גָּדֹול great
הָיְתָ֣ה hāyᵊṯˈā היה be
בָ בְּ in
הַ the
עָ֑ם ʕˈām עַם people
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
שְׁנֵ֨י šᵊnˌê שְׁנַיִם two
בָנֶ֜יךָ vānˈeʸḵā בֵּן son
מֵ֗תוּ mˈēṯû מות die
חָפְנִי֙ ḥofnˌî חָפְנִי Hophni
וּ û וְ and
פִ֣ינְחָ֔ס fˈînᵊḥˈās פִּינְחָס Phinehas
וַ wa וְ and
אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
נִלְקָֽחָה׃ פ nilqˈāḥā . f לקח take
4:17. respondens autem qui nuntiabat fugit inquit Israhel coram Philisthim et ruina magna facta est in populo insuper et duo filii tui mortui sunt Ofni et Finees et arca Dei capta est
And he that brought the news answered, and said: Israel is fled before the Philistines, and there has been a great slaughter of the people: moreover thy two sons, Ophni and Phinees, are dead: and the ark of God is taken.
4:17. And responding, the man reported and said: “Israel has fled before the Philistines. And a great ruin has happened to the people. Moreover, your two sons, Hophni and Phinehas, also have died. And the ark of God has been captured.”
4:17. And the messenger answered and said, Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, are dead, and the ark of God is taken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:17: And the messenger answered - Never was a more afflictive message, containing such a variety of woes, each rising above the preceding, delivered in so few words.
1. Israel is fled before the Philistines.
This was a sore evil: that Israel should turn their backs upon their enemies, was bad; and that they should turn their backs on such enemies as the
Philistines, was yet worse; for now they might expect the chains of their slavery to be strengthened and riveted more closely.
2. There hath also been a great slaughter among the people.
A rout might have taken place without any great previous slaughter; but in this case the field was warmly contested, thirty thousand were laid dead on the spot. This was a deeper cause of distress than the preceding; as if he had said, "The flower of our armies is destroyed; scarcely a veteran now to take the field."
3. Thy two sons also, Hophni and Phinehas, are dead.
This was still more afflictive to him as a father, to lose both his sons, the only hope of the family; and to have them taken away by a violent death when there was so little prospect of their having died in the peace of God, was more grievous than all.
4. The ark of God is taken.
This was the most dreadful of the whole; now Israel is dishonored in the sight of the heathen, and the name of the Lord will be blasphemed by them. Besides, the capture of the ark shows that God is departed from Israel; and now there is no farther hope of restoration for the people, but every prospect of the destruction of the nation, and the final ruin of all religion! How high does each wo rise on the back of the preceding! And with what apparent art is this very laconic message constructed! And yet, probably, no art at all was used, and the messenger delivered the tidings just as the facts rose up in his own mind.
How vapid, diffused, and alliterated, is the report of the messenger in the Persae of Aeschylus, who comes to the queen with the tremendous account of the destruction of the whole naval power of the Persians, at the battle of Salamis? I shall give his first speech, and leave the reader to compare the two accounts.
Ω γης ἁπασης Ασιδος πολισματα,
Ω Περσις αια, και πολυς πλουτου λιμην,
Ὡς εν μιᾳ πληγῃ κατεφθαρται πολυς
Ολβος, το Περσων δ' ανθος οιχται πεσον.
Ωμοι, κακον μεν πρωτον αγγελλειν κακα·
Περσαις, στρατος γαρ πας αλωλε βαρβαρων.
Of which I subjoin the following translation by Mr. Potter: -
Wo to the towns through Asia's peopled realms!
Wo to the land of Persia, once the port
Of boundless wealth! how is thy glorious state
Vanish'd at once, and all thy spreading honors
Fallen, lost! Ah me! unhappy is his task
That bears unhappy tidings; but constraint
Compels me to relate this tale of wo:
Persians! the whole barbaric host is fallen.
This is the sum of his account, which he afterwards details in about a dozen of speeches.
Heroes and conquerors, ancient and modern, have been celebrated for comprising a vast deal of information in a few words. I will give three examples, and have no doubt that the Benjamite in the text will be found to have greatly the advantage.
1. Julius Caesar having totally defeated Pharnaces, king of Pontus, wrote a letter to the Roman senate, which contained only these three words: -
Veni, Vidi, Vici;
I came, I saw, I conquered.
This war was begun and ended in one day.
2. Admiral Hawke having totally defeated the French fleet, in 1759, off the coast of Brittany, wrote as follows to King George II.: -
"Sire, I have taken, burnt, and destroyed all the French fleet, as per margin. - Hawke."
3. Napoleon Buonaparte, then general-in-chief of the French armies in Italy, wrote to Josephine, his wife, the evening before he attacked Field Marshal Alvinzi, the imperial general: -
"Demain j'attaquerai l'enemie; je le battrai; et j'en finirai."
"To-morrow I shall attack the enemy; I shall defeat them, and terminate the business."
He did so: the imperialists were totally defeated, Mantua surrendered, and the campaign for that year (1796) was concluded.
In the above examples, excellent as they are in their kind, we find little more than one idea, whereas the report of the Benjamite includes several; for, in the most forcible manner, he points out the general and particular disasters of the day, the rout of the army, the great slaughter, the death of the priests, who were in effect the whole generals of the army, and the capture of the ark; all that, on such an occasion, could affect and distress the heart of an Israelite. And all this he does in four simple assertions.
1 Kings (1 Samuel) 4:18
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: Israel: Sa1 4:10, Sa1 4:11, Sa1 3:11
Geneva 1599
And the messenger answered and said, Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, (b) are dead, and the ark of God is taken.
(b) According as God had said before.
John Gill
And the messenger answered and said,.... He delivered his account gradually, beginning with generals, and then proceeding to particulars, and with what he thought Eli could better bear the news of, and so prepared him for the worst; in which he acted a wise part:
Israel is fled before the Philistines; they have given way and retreated, and which might possibly be done without great loss, and which, though it was bad news, might not be so very bad:
and there hath also been a great slaughter among the people; this is worse news still; however, the number of the slain is not given, nor any mention of particular persons that were killed: so that, for any thing yet said, his own sons might be safe: but then it follows:
and thy two sons also, Hophni and Phinehas, are dead; the news of which must be very affecting to him, and strike him closely; though he might expect and be prepared for it by what both the man of God and Samuel from the Lord had related to him:
and the ark of God is taken; the thing he feared, and his heart trembled before for it; this was the closing and cutting part of the account; the messenger foresaw that this would the most affect him, and therefore referred it to the last.
4:184:18: Եւ եղեւ իբրեւ յիշեա՛ց զտապանակն Աստուծոյ, անկա՛ւ Հեղի յաթոռոյն յետս առ դրանն, եւ բեկա՛ւ ողն նորա՝ եւ մեռաւ. զի այր ծե՛ր էր եւ ծանրացեա՛լ. եւ նա դատեաց զԻսրայէլ ամս քսան[2872]։ [2872] Ոմանք. Եւ նա դատեցաւ զԻսրայէլ։
18 Եւ երբ նա յիշեց Աստծու տապանակը, Հեղին աթոռից յետ ընկաւ դռան մօտ, նրա ողնաշարը ջարդուեց եւ մեռաւ, քանի որ ծեր ու ծանրացած մարդ էր: Նա Իսրայէլի մէջ քսան տարի դատաւորութիւն էր արել:
18 Երբ անիկա Աստուծոյ տապանակը յիշեց, Հեղի աթոռէն՝ կռնակի վրայ՝ ինկաւ դրանը քով եւ վզին* ոսկորը կոտրեցաւ ու մեռաւ, քանզի ծեր ու ծանրացած մարդ մըն էր։ Անիկա Իսրայէլի մէջ քառասուն տարի դատաւորութիւն ըրած էր։
Եւ եղեւ իբրեւ յիշեաց զտապանակն Աստուծոյ, անկաւ Հեղի յաթոռոյն յետս առ դրանն, եւ բեկաւ ողն նորա եւ մեռաւ, զի այր ծեր էր եւ ծանրացեալ. եւ նա դատեաց զԻսրայէլ ամս [87]քսան:

4:18: Եւ եղեւ իբրեւ յիշեա՛ց զտապանակն Աստուծոյ, անկա՛ւ Հեղի յաթոռոյն յետս առ դրանն, եւ բեկա՛ւ ողն նորա՝ եւ մեռաւ. զի այր ծե՛ր էր եւ ծանրացեա՛լ. եւ նա դատեաց զԻսրայէլ ամս քսան[2872]։
[2872] Ոմանք. Եւ նա դատեցաւ զԻսրայէլ։
18 Եւ երբ նա յիշեց Աստծու տապանակը, Հեղին աթոռից յետ ընկաւ դռան մօտ, նրա ողնաշարը ջարդուեց եւ մեռաւ, քանի որ ծեր ու ծանրացած մարդ էր: Նա Իսրայէլի մէջ քսան տարի դատաւորութիւն էր արել:
18 Երբ անիկա Աստուծոյ տապանակը յիշեց, Հեղի աթոռէն՝ կռնակի վրայ՝ ինկաւ դրանը քով եւ վզին* ոսկորը կոտրեցաւ ու մեռաւ, քանզի ծեր ու ծանրացած մարդ մըն էր։ Անիկա Իսրայէլի մէջ քառասուն տարի դատաւորութիւն ըրած էր։
zohrab-1805▾ eastern-1994▾ western am▾
4:184:18 Когда упомянул он о ковчеге Божием, {Илий} упал с седалища навзничь у ворот, сломал себе хребет и умер; ибо он {был} стар и тяжел. Был же он судьею Израиля сорок лет.
4:18 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἐμνήσθη μναομαι remember; mindful τῆς ο the κιβωτοῦ κιβωτος ark τοῦ ο the θεοῦ θεος God καὶ και and; even ἔπεσεν πιπτω fall ἀπὸ απο from; away τοῦ ο the δίφρου διφρος have; hold τῆς ο the πύλης πυλη gate καὶ και and; even συνετρίβη συντριβω fracture; smash ὁ ο the νῶτος νωτος back αὐτοῦ αυτος he; him καὶ και and; even ἀπέθανεν αποθνησκω die ὅτι οτι since; that πρεσβύτης πρεσβυτης old one ὁ ο the ἄνθρωπος ανθρωπος person; human καὶ και and; even βαρύς βαρυς weighty; heavy καὶ και and; even αὐτὸς αυτος he; him ἔκρινεν κρινω judge; decide τὸν ο the Ισραηλ ισραηλ.1 Israel εἴκοσι εικοσι twenty ἔτη ετος year
4:18 וַ wa וְ and יְהִ֞י yᵊhˈî היה be כְּ kᵊ כְּ as הַזְכִּירֹ֣ו׀ hazkîrˈô זכר remember אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark הָ hā הַ the אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יִּפֹּ֣ל yyippˈōl נפל fall מֵֽ mˈē מִן from עַל־ ʕal- עַל upon הַ֠ ha הַ the כִּסֵּא kkissˌē כִּסֵּא seat אֲחֹ֨רַנִּ֜ית ʔᵃḥˌōrannˈîṯ אֲחֹרַנִּית backwards בְּעַ֣ד׀ bᵊʕˈaḏ בַּעַד distance יַ֣ד yˈaḏ יָד hand הַ ha הַ the שַּׁ֗עַר ššˈaʕar שַׁעַר gate וַ wa וְ and תִּשָּׁבֵ֤ר ttiššāvˈēr שׁבר break מַפְרַקְתֹּו֙ mafraqtˌô מַפְרֶקֶת neck וַ wa וְ and יָּמֹ֔ת yyāmˈōṯ מות die כִּֽי־ kˈî- כִּי that זָקֵ֥ן zāqˌēn זָקֵן old הָ hā הַ the אִ֖ישׁ ʔˌîš אִישׁ man וְ wᵊ וְ and כָבֵ֑ד ḵāvˈēḏ כָּבֵד heavy וְ wᵊ וְ and ה֛וּא hˈû הוּא he שָׁפַ֥ט šāfˌaṭ שׁפט judge אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four שָׁנָֽה׃ šānˈā שָׁנָה year
4:18. cumque ille nominasset arcam Dei cecidit de sella retrorsum iuxta ostium et fractis cervicibus mortuus est senex enim erat vir et grandevus et ipse iudicavit Israhel quadraginta annisAnd when he had named the ark of God, he fell from his stool backwards by the door, and broke his neck and died. For he was an old man, and far advanced in years: And he judged Israel forty years.
18. And it came to pass, when he made mention of the ark of God, that he fell from off his seat backward by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. And he had judged Israel forty years.
4:18. And when he had named the ark of God, he fell from the seat backwards, toward the door, and, having broken his neck, he died. For he was an old man of great age. And he judged Israel for forty years.
4:18. And it came to pass, when he made mention of the ark of God, that he fell from off the seat backward by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. And he had judged Israel forty years.
And it came to pass, when he made mention of the ark of God, that he fell from off the seat backward by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. And he had judged Israel forty years:

4:18 Когда упомянул он о ковчеге Божием, {Илий} упал с седалища навзничь у ворот, сломал себе хребет и умер; ибо он {был} стар и тяжел. Был же он судьею Израиля сорок лет.
4:18
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἐμνήσθη μναομαι remember; mindful
τῆς ο the
κιβωτοῦ κιβωτος ark
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ἔπεσεν πιπτω fall
ἀπὸ απο from; away
τοῦ ο the
δίφρου διφρος have; hold
τῆς ο the
πύλης πυλη gate
καὶ και and; even
συνετρίβη συντριβω fracture; smash
ο the
νῶτος νωτος back
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπέθανεν αποθνησκω die
ὅτι οτι since; that
πρεσβύτης πρεσβυτης old one
ο the
ἄνθρωπος ανθρωπος person; human
καὶ και and; even
βαρύς βαρυς weighty; heavy
καὶ και and; even
αὐτὸς αυτος he; him
ἔκρινεν κρινω judge; decide
τὸν ο the
Ισραηλ ισραηλ.1 Israel
εἴκοσι εικοσι twenty
ἔτη ετος year
4:18
וַ wa וְ and
יְהִ֞י yᵊhˈî היה be
כְּ kᵊ כְּ as
הַזְכִּירֹ֣ו׀ hazkîrˈô זכר remember
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
הָ הַ the
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יִּפֹּ֣ל yyippˈōl נפל fall
מֵֽ mˈē מִן from
עַל־ ʕal- עַל upon
הַ֠ ha הַ the
כִּסֵּא kkissˌē כִּסֵּא seat
אֲחֹ֨רַנִּ֜ית ʔᵃḥˌōrannˈîṯ אֲחֹרַנִּית backwards
בְּעַ֣ד׀ bᵊʕˈaḏ בַּעַד distance
יַ֣ד yˈaḏ יָד hand
הַ ha הַ the
שַּׁ֗עַר ššˈaʕar שַׁעַר gate
וַ wa וְ and
תִּשָּׁבֵ֤ר ttiššāvˈēr שׁבר break
מַפְרַקְתֹּו֙ mafraqtˌô מַפְרֶקֶת neck
וַ wa וְ and
יָּמֹ֔ת yyāmˈōṯ מות die
כִּֽי־ kˈî- כִּי that
זָקֵ֥ן zāqˌēn זָקֵן old
הָ הַ the
אִ֖ישׁ ʔˌîš אִישׁ man
וְ wᵊ וְ and
כָבֵ֑ד ḵāvˈēḏ כָּבֵד heavy
וְ wᵊ וְ and
ה֛וּא hˈû הוּא he
שָׁפַ֥ט šāfˌaṭ שׁפט judge
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four
שָׁנָֽה׃ šānˈā שָׁנָה year
4:18. cumque ille nominasset arcam Dei cecidit de sella retrorsum iuxta ostium et fractis cervicibus mortuus est senex enim erat vir et grandevus et ipse iudicavit Israhel quadraginta annis
And when he had named the ark of God, he fell from his stool backwards by the door, and broke his neck and died. For he was an old man, and far advanced in years: And he judged Israel forty years.
4:18. And when he had named the ark of God, he fell from the seat backwards, toward the door, and, having broken his neck, he died. For he was an old man of great age. And he judged Israel for forty years.
4:18. And it came to pass, when he made mention of the ark of God, that he fell from off the seat backward by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. And he had judged Israel forty years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:18: When he made mention of the ark of God - Eli bore all the relation till the messenger came to this solemn word; he had trembled before for the ark, and now, hearing that it was captured, he was transfixed with grief, fell down from his seat, and dislocated his neck! Behold the judgments of God! But shall we say that this man, however remiss in the education of his children, and criminal in his indulgence towards his profligate sons, which arose more from the easiness of his disposition than from a desire to encourage vice, is gone to perdition? God forbid! No man ever died with such benevolent and religious feelings, and yet perished.
He had judged Israel forty years - Instead of forty years, the Septuagint has here εικοσι ετη, twenty years. All the other versions, as well as the Hebrew text, have forty years.
1 Kings (1 Samuel) 4:19
Albert Barnes: Notes on the Bible - 1834
4:18: A comparison of Sa2 18:4, explains exactly the meaning of the "side of the gate," and Eli's position. His seat or throne, without a back, stood with the side against the jamb of the gate, leaving the passage through the gate quite clear, but placed so that every one passing through the gate must pass in front of him.
Forty years - This chronological note connects this book with that of Judges. (Compare Jdg 3:11, etc.) It is an interesting question, but one very difficult to answer how near to the death of Phinehas, the son of Eleazar the High Priest, Eli's forty years of judgeship bring him. It is probable that at least one high priesthood intervened.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: when he made: Sa1 4:21, Sa1 4:22; Psa 26:8, Psa 42:3, Psa 42:10, Psa 69:9; Lam 2:15-19
his neck: Sa1 2:31, Sa1 2:32, Sa1 3:12, Sa1 3:13; Lev 10:3; Co1 11:30-32; Pe1 4:17, Pe1 4:18
And he had: "He seems to have been a judge to do justice only, and that in south-west Israel.
John Gill
And it came to pass, when he made mention of the ark of God,.... Of the taking of that, it struck him to the heart, and killed him; the rest he bore tolerably well, the flight of Israel before the Philistines, the great slaughter made of them, the death of his two sons; but the taking of the ark was so dreadful to him, that he could not support under it:
that he fell from off the seat backward, by the side of the gate; which confirms the sense of 1Kings 4:13 though whether it was the gate of his own house, or of the tabernacle, or of the city is not certain; the latter is most probable: it seems the seat on which he sat had no back to it, and might be placed only for present convenience:
and his neck brake; the back part of it, the "vertebrae" of it, which has its name in Hebrew from the several joints in it:
and he died; not through the breaking of his neck, for it is very probable he died directly upon hearing the ark was taken, and which was the reason of his falling backward, and that brake his neck:
for he was an old man, and heavy; full of flesh, a very fat man, and so fell heavy, which occasioned the breaking of his neck:
and he had judged Israel forty years; had governed them in the capacity both of an high priest and judge, so that he must enter on his government when fifty eight years of age; the Septuagint version has it very wrongly twenty years. According to the Jews (i), he died on the tenth of Ijar, answering to part of April and May, and his two sons and the ark taken; for which a fast was kept on it.
(i) Schulchan Aruch, par. 1. c. 580. sect. 2.
John Wesley
He fell - Being so oppressed with grief and astonishment, that he had no strength left to support him. The gate - The gate of the city, which was most convenient for the speedy understanding of all occurrences. Old - Old, and therefore weak and apt to fall; heavy, and therefore his fall more dangerous. So fell the high - priest and judge of Israel! So fell his heavy head, when he had lived within two of an hundred years! So fell the crown from his head, when he had judged Israel forty years: thus did his sun set under a cloud. Thus was the wickedness of those sons of his, whom he had indulged, his ruin. Thus does God sometimes set marks of his displeasure on good men, that others may hear and fear. Yet we must observe, it was the loss of the ark that was his death, and not the slaughter of his sons. He says in effect, Let me fall with the ark! Who can live, when the ordinances of God are removed? Farewell all in this world, even Life itself, if the ark be gone!
4:194:19: Եւ նո՛ւ նորա՝ կին Փենեհէսի յղի՛ էր մերձ ՚ի ծնունդս. իբրեւ լուաւ զգոյժն՝ եթէ առա՛ւ տապանակն Աստուծոյ, եւ թէ մեռաւ սկեսրայրն նորա՝ եւ ա՛յր իւր, ելա՛ց՝ եւ ծնա՛ւ՝ զի պատեցան զնովաւ երկունք իւր.
19 Հեղիի հարսը՝ Փենեէսի կինը, յղի էր, ծննդաբերելու օրերը մօտ էին, եւ երբ Աստծու տապանակի գերուելու եւ իր սկեսրայրի ու ամուսնու մահուան լուրը լսեց, լաց եղաւ ու ծնեց, քանզի երկունքի ցաւերը պատել էին նրան:
19 Անոր հարսը՝ Փենէհէսի կինը՝ յղի ու ծնանելու մօտ ըլլալով, երբ Աստուծոյ տապանակին գրաւուելուն ու իր կեսրայրին ու էրկանը մեռնելուն լուրը լսեց, ծունկ ծռելով ծնաւ, քանզի ցաւերը անոր վրայ կոխեցին։
Եւ նու նորա, կին Փենեէսի, յղի էր մերձ ի ծնունդս. իբրեւ լուաւ զգոյժն եթէ առաւ տապանակն Աստուծոյ, եւ թէ մեռաւ սկեսրայրն նորա եւ այր իւր, [88]ելաց եւ ծնաւ, զի պատեցան զնովաւ երկունք իւր:

4:19: Եւ նո՛ւ նորա՝ կին Փենեհէսի յղի՛ էր մերձ ՚ի ծնունդս. իբրեւ լուաւ զգոյժն՝ եթէ առա՛ւ տապանակն Աստուծոյ, եւ թէ մեռաւ սկեսրայրն նորա՝ եւ ա՛յր իւր, ելա՛ց՝ եւ ծնա՛ւ՝ զի պատեցան զնովաւ երկունք իւր.
19 Հեղիի հարսը՝ Փենեէսի կինը, յղի էր, ծննդաբերելու օրերը մօտ էին, եւ երբ Աստծու տապանակի գերուելու եւ իր սկեսրայրի ու ամուսնու մահուան լուրը լսեց, լաց եղաւ ու ծնեց, քանզի երկունքի ցաւերը պատել էին նրան:
19 Անոր հարսը՝ Փենէհէսի կինը՝ յղի ու ծնանելու մօտ ըլլալով, երբ Աստուծոյ տապանակին գրաւուելուն ու իր կեսրայրին ու էրկանը մեռնելուն լուրը լսեց, ծունկ ծռելով ծնաւ, քանզի ցաւերը անոր վրայ կոխեցին։
zohrab-1805▾ eastern-1994▾ western am▾
4:194:19 Невестка его, жена Финеесова, была беременна уже пред родами. И когда услышала она известие о взятии ковчега Божия и о смерти свекра своего и мужа своего, то упала на колени и родила, ибо приступили к ней боли ее.
4:19 καὶ και and; even νύμφη νυμφη bride; daughter-in-law αὐτοῦ αυτος he; him γυνὴ γυνη woman; wife Φινεες φινεες take hold of; conceive τοῦ ο the τεκεῖν τικτω give birth; produce καὶ και and; even ἤκουσεν ακουω hear τὴν ο the ἀγγελίαν αγγελια message ὅτι οτι since; that ἐλήμφθη λαμβανω take; get ἡ ο the κιβωτὸς κιβωτος ark τοῦ ο the θεοῦ θεος God καὶ και and; even ὅτι οτι since; that τέθνηκεν θνησκω die; departed ὁ ο the πενθερὸς πενθερος father-in-law αὐτῆς αυτος he; him καὶ και and; even ὁ ο the ἀνὴρ ανηρ man; husband αὐτῆς αυτος he; him καὶ και and; even ὤκλασεν οκλαζω and; even ἔτεκεν τικτω give birth; produce ὅτι οτι since; that ἐπεστράφησαν επιστρεφω turn around; return ἐπ᾿ επι in; on αὐτὴν αυτος he; him ὠδῖνες ωδιν contraction αὐτῆς αυτος he; him
4:19 וְ wᵊ וְ and כַלָּתֹ֣ו ḵallāṯˈô כַּלָּה bride אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman פִּינְחָס֮ pînᵊḥās פִּינְחָס Phinehas הָרָ֣ה hārˈā הָרָה pregnant לָ lā לְ to לַת֒ lˌaṯ ילד bear וַ wa וְ and תִּשְׁמַ֣ע ttišmˈaʕ שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שְּׁמֻעָ֔ה ššᵊmuʕˈā שְׁמוּעָה report אֶל־ ʔel- אֶל to הִלָּקַח֙ hillāqˌaḥ לקח take אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וּ û וְ and מֵ֥ת mˌēṯ מות die חָמִ֖יהָ ḥāmˌîhā חָם father-in-law וְ wᵊ וְ and אִישָׁ֑הּ ʔîšˈāh אִישׁ man וַ wa וְ and תִּכְרַ֣ע ttiḵrˈaʕ כרע kneel וַ wa וְ and תֵּ֔לֶד ttˈēleḏ ילד bear כִּֽי־ kˈî- כִּי that נֶהֶפְכ֥וּ nehefᵊḵˌû הפך turn עָלֶ֖יהָ ʕālˌeʸhā עַל upon צִרֶֽיהָ׃ ṣirˈeʸhā צִיר convulsion
4:19. nurus autem eius uxor Finees praegnans erat vicinaque partui et audito nuntio quod capta esset arca Dei et mortuus socer suus et vir suus incurvavit se et peperit inruerant enim in eam dolores subitiAnd his daughter in law, the wife of Phinees, was big with child, and near her time: and hearing the news that the ark of God was taken, and her father in law, and her husband, were dead, she bowed herself and fell in labour: for her pains came upon her on a sudden.
19. And his daughter in law, Phinehas’ wife, was with child, near to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and brought forth; for her pains came upon her.
4:19. Now his daughter-in-law, the wife of Phinehas, was pregnant, and her delivery was near. And upon hearing the news that the ark of God had been captured, and that her father-in-law and her husband had died, she bent down and went into labor. For her pains rushed upon her suddenly.
4:19. And his daughter in law, Phinehas’ wife, was with child, [near] to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and travailed; for her pains came upon her.
And his daughter in law, Phinehas' wife, was with child, [near] to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and travailed; for her pains came upon her:

4:19 Невестка его, жена Финеесова, была беременна уже пред родами. И когда услышала она известие о взятии ковчега Божия и о смерти свекра своего и мужа своего, то упала на колени и родила, ибо приступили к ней боли ее.
4:19
καὶ και and; even
νύμφη νυμφη bride; daughter-in-law
αὐτοῦ αυτος he; him
γυνὴ γυνη woman; wife
Φινεες φινεες take hold of; conceive
τοῦ ο the
τεκεῖν τικτω give birth; produce
καὶ και and; even
ἤκουσεν ακουω hear
τὴν ο the
ἀγγελίαν αγγελια message
ὅτι οτι since; that
ἐλήμφθη λαμβανω take; get
ο the
κιβωτὸς κιβωτος ark
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ὅτι οτι since; that
τέθνηκεν θνησκω die; departed
ο the
πενθερὸς πενθερος father-in-law
αὐτῆς αυτος he; him
καὶ και and; even
ο the
ἀνὴρ ανηρ man; husband
αὐτῆς αυτος he; him
καὶ και and; even
ὤκλασεν οκλαζω and; even
ἔτεκεν τικτω give birth; produce
ὅτι οτι since; that
ἐπεστράφησαν επιστρεφω turn around; return
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
ὠδῖνες ωδιν contraction
αὐτῆς αυτος he; him
4:19
וְ wᵊ וְ and
כַלָּתֹ֣ו ḵallāṯˈô כַּלָּה bride
אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman
פִּינְחָס֮ pînᵊḥās פִּינְחָס Phinehas
הָרָ֣ה hārˈā הָרָה pregnant
לָ לְ to
לַת֒ lˌaṯ ילד bear
וַ wa וְ and
תִּשְׁמַ֣ע ttišmˈaʕ שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שְּׁמֻעָ֔ה ššᵊmuʕˈā שְׁמוּעָה report
אֶל־ ʔel- אֶל to
הִלָּקַח֙ hillāqˌaḥ לקח take
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וּ û וְ and
מֵ֥ת mˌēṯ מות die
חָמִ֖יהָ ḥāmˌîhā חָם father-in-law
וְ wᵊ וְ and
אִישָׁ֑הּ ʔîšˈāh אִישׁ man
וַ wa וְ and
תִּכְרַ֣ע ttiḵrˈaʕ כרע kneel
וַ wa וְ and
תֵּ֔לֶד ttˈēleḏ ילד bear
כִּֽי־ kˈî- כִּי that
נֶהֶפְכ֥וּ nehefᵊḵˌû הפך turn
עָלֶ֖יהָ ʕālˌeʸhā עַל upon
צִרֶֽיהָ׃ ṣirˈeʸhā צִיר convulsion
4:19. nurus autem eius uxor Finees praegnans erat vicinaque partui et audito nuntio quod capta esset arca Dei et mortuus socer suus et vir suus incurvavit se et peperit inruerant enim in eam dolores subiti
And his daughter in law, the wife of Phinees, was big with child, and near her time: and hearing the news that the ark of God was taken, and her father in law, and her husband, were dead, she bowed herself and fell in labour: for her pains came upon her on a sudden.
4:19. Now his daughter-in-law, the wife of Phinehas, was pregnant, and her delivery was near. And upon hearing the news that the ark of God had been captured, and that her father-in-law and her husband had died, she bent down and went into labor. For her pains rushed upon her suddenly.
4:19. And his daughter in law, Phinehas’ wife, was with child, [near] to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and travailed; for her pains came upon her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Death of Phinehas' Wife. B. C. 1120.

19 And his daughter in law, Phinehas' wife, was with child, near to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and travailed; for her pains came upon her. 20 And about the time of her death the women that stood by her said unto her, Fear not; for thou hast born a son. But she answered not, neither did she regard it. 21 And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband. 22 And she said, The glory is departed from Israel: for the ark of God is taken.
We have here another melancholy story, that carries on the desolations of Eli's house, and the sorrowful feeling which the tidings of the ark's captivity excited. It is concerning the wife of Phinehas, one of those ungracious sons of Eli that had brought all this mischief on Israel. It cost her her life, though young, as well as that of her father-in-law, that was old; for many a green head, as well as many a hoary head, has been brought by sorrow to the grave: it worketh death. By what is here related of her it appears,
I. That she was a woman of a very tender spirit. Providence so ordered it that, just at this time, she was near her time; and our Saviour hath said, Woe to those that are with child, or give suck, in such days as these, Matt. xxiv. 19. So little joy will there then be in the birth, even of a man-child, that it will be said, Blessed are the wombs that bear not, Luke xxiii. 29. The amazing news coming at this unhappy juncture, it put her into labour, as great frights or other strong passions sometimes do. When she heard of the death of her father-in-law whom she reverenced, and her husband whom, bad as he was, she loved, but especially of the loss of the ark, she travailed, for her pains came thickly upon her (v. 19), and the tidings so seized her spirits, at a time when they needed all possible supports, that, though she had strength to bear the child, she, soon after, fainted and died away, being very willing to let life go when she had lost the greatest comforts of her life. Those who are drawing near to that trying hour have need to treasure up for themselves comforts from the covenant of grace, to balance, not only the usual sorrows, but any thing extraordinary that may add to the grief which they do not foresee. Faith, at such a time, will keep from fainting, Ps. xxvii. 13.
II. That she was a woman of a very gracious spirit though matched to a wicked husband. Her concern for the death of her husband and father-in-law was an evidence of her natural affection; but her much greater concern for the loss of the ark was an evidence of her pious and devout affection to God and sacred things. The former helped to hasten her travail, but it appears by her dying words that the latter lay nearer her heart (v. 22): She said, The glory has departed from Israel, not lamenting so much the sinking of that particular family to which she was related as the general calamity of Israel in the captivity of the ark. This, this was it that was her grief, that was her death.
1. This made her regardless of her child. The women that attended her, who it is likely were some of the first rank in the city, encouraged her, and, thinking that he concern was mostly about the issue of her pains, when the child was born, said unto her, Fear not, now the worst is past, for thou has borne a son (and perhaps it was her first-born), but she answered not, neither did she regard it. The sorrows of her travail, if she had no other, would have been forgotten, for joy that a man-child was born into the world. John xvi. 21. But what is that joy, (1.) To one that feels herself dying? No joy but that which is spiritual and divine will stand us in any stead then. Death is too serious a thing to admit the relish of any earthly joy; it is all flat and sapless then. (2.) What is it to one that is lamenting the loss of the ark? Small comfort could she have of a child born in Israel, in Shiloh, when the ark is lost, and is a prisoner in the land of the Philistines. What pleasure can we take in our creature-comforts and enjoyments if we want God's word and ordinances, especially if we want the comfort of his gracious presence and the light of his countenance? As vinegar upon nitre, so is he that sings songs so such heavy hearts.
2. This made her give her child a name which should perpetuate the remembrance of the calamity and her sense of it. She has nothing to say to the child, only it being her province, now that her husband was dead, to name the child, she orders them to call it I-chabod, that is, Where is the glory? Or, Alas for the glory! or, There is no glory (v. 21), which she thus explains with her dying lips (v. 22): "The glory has departed from Israel; for the ark of God is taken. Call the child inglorious, for so he is; the beauty of Israel is lost, and there appears no hope of ever retrieving it; never let the name of an Israelite, must less a priest, carry glory in it any more, now that the ark is taken." Note, (1.) The purity and plenty of God's ordinances, and the tokens of his presence in them, are the glory of any people, much more so than their wealth, and trade, and interest, among the nations. 2. Nothing is more cutting, more killing, to a faithful Israelite, than the want and loss of these. If God go, the glory goes, and all good goes. Woe unto us if he depart!
Adam Clarke: Commentary on the Bible - 1831
4:19: And his daughter-in-law - This is another very affecting story; the defeat of Israel, the capture of the ark, the death of her father-in-law, and the slaughter of her husband, were more than a woman in her circumstances, near the time of her delivery could bear. She bowed, travailed, was delivered of a son, gave the child a name indicative of the ruined state of Israel, and expired!
1 Kings (1 Samuel) 4:20
Carl Friedrich Keil and Franz Delitzsch

The judgment which fell upon Eli through this stroke extended still further. His daughter-in-law, the wife of Phinehas, was with child (near) to be delivered. ללת, contracted from ללדת (from ילד: see Ges. 69, 3, note 1; Ewald, 238, c.). When she heard the tidings of the capture (אל־הלּקח, "with regard to the being taken away") of the ark of God, and the death of her father-in-law and husband, she fell upon her knees and was delivered, for her pains had fallen upon her (lit. had turned against her), and died in consequence. Her death, however, was but a subordinate matter to the historian. He simply refers to it casually in the words, "and about the time of her death," for the purpose of giving her last words, in which she gave utterance to her grief at the loss of the ark, as a matter of greater importance in relation to his object. As she lay dying, the women who stood round sought to comfort her, by telling her that she had brought forth a son; but "she did not answer, and took no notice (לב שׁוּת = לב שׂוּם, animum advertere; cf. Ps 62:11), but called to the boy (i.e., named him), Ichabod (כבוד אי, no glory), saying, The glory of Israel is departed," referring to the capture of the ark of God, and also to her father-in-law and husband. She then said again, "Gone (גּלה, wandered away, carried off) is the glory of Israel, for the ark of God is taken." The repetition of these words shows how deeply the wife of the godless Phinehas had taken to heart the carrying off of the ark, and how in her estimation the glory of Israel had departed with it. Israel could not be brought lower. With the surrender of the earthly throne of His glory, the Lord appeared to have abolished His covenant of grace with Israel; for the ark, with the tables of the law and the capporeth, was the visible pledge of the covenant of grace which Jehovah had made with Israel.
Geneva 1599
And his daughter in law, Phinehas' wife, was with child, [near] to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she (i) bowed herself and travailed; for her pains came upon her.
(i) And positioned her body for her labour and delivery.
John Gill
And his daughter in law, Phinehas's wife, was with child, near to be delivered,.... Was near her time, as it is commonly expressed. Ben Gersom derives the word from a root which signifies to complete and finish (k); denoting that her time to bring forth was completed and filled up; though Josephus (l) says that it was a seven months' birth, so that she came two months before her time; the margin of our Bibles is, "to cry out" (m); and so Moses Kimchi, as his brother relates, derives the word from a root which signifies to howl and lament, and so is expressive of a woman's crying out when her pains come upon her:
and when she heard the tidings that the ark of God was taken: which is mentioned first, as being the most distressing to her:
and that her father in law and her husband were dead; her father-in-law Eli is put first, being the high priest of God, and so his death gave her the greatest concern, as the death of an high priest was always matter of grief to the Israelites; and next the death of her husband, who should have succeeded him in the priesthood; for though he was a bad man, yet not so bad as Hophni, as Ben Gersom observes; and therefore the priesthood was continued in his line unto the reign of Solomon; and no notice is taken by her of the death of her brother-in-law:
she bowed herself, and travailed; put herself in a posture for travailing; perceiving she was coming to it, she fell upon her knees, as the word used signifies; and we are told (n), that the Ethiopian women, when they bring forth, fall upon their knees, and bear their young, rarely making use of a midwife, and so it seems it was the way of the Hebrew women:
for her pains came upon her; sooner it is very probable than otherwise they would, which is sometimes the case, when frights seize a person in such circumstances: or were "turned upon her" (o); they ceased, so that she could not make the necessary evacuations after the birth, which issued in her death; some render it, "her doors were turned" (p), or changed; the doors of her womb, as in Job 3:10, though these had been opened for the bringing forth of her child, yet were reversed, changed, and altered, so as to prevent the after birth coming away, which caused her death, as follows.
(k) "absolvere, consummare, perficere", Buxtorf. (l) Ut supra, (Antiqu. l. 5. c. 3.) sect. 4. (m) "ad ululandum", Montanus; so some in Munster; "ad ejulandum", as some in Vatablus. (n) Ludolph. Hist. Aethiop. l. 1. c. 14. (o) "versae erant", Pagninus, Montanus. (p) "Quoniam inversi sunt super eam eardines ejus", Munster; so Jarchi; Vid. T. Bab. Becorot, fol. 45. 1.
4:204:20: եւ ՚ի ժամանակի իւրում մեռանէր։ Եւ ասեն ցնա կանայքն՝ որ շուրջ զնովաւն կային. Մի՛ երկնչիր զի ո՛ւստր ծնար։ Եւ ո՛չ ետ պատասխանի, եւ ո՛չ իմացաւ սիրտ նորա[2873]։ [2873] Ոսկան. Եւ ՚ի ժամանակի յորում մեռ՛՛։
20 Երբ նա մեռնում էր, նրան շրջապատող կանայք ասացին. «Մի՛ վախեցիր, քանզի տղայ ծնեցիր»: Նա պատասխան չտուեց եւ ուշադրութիւն չդարձրեց:
20 Ու երբ կը մեռնէր, քովը կայնող կիները անոր ըսին. «Մի՛ վախնար, քանզի քու ծնածդ տղայ է»։ Բայց անիկա պատասխան չտուաւ եւ ուշադրութիւն չըրաւ։
Եւ ի ժամանակի իւրում մեռանէր. եւ ասեն ցնա կանայքն որ շուրջ զնովաւն կային. Մի՛ երկնչիր, զի ուստր ծնար: Եւ ոչ ետ պատասխանի, եւ ոչ իմացաւ սիրտ նորա:

4:20: եւ ՚ի ժամանակի իւրում մեռանէր։ Եւ ասեն ցնա կանայքն՝ որ շուրջ զնովաւն կային. Մի՛ երկնչիր զի ո՛ւստր ծնար։ Եւ ո՛չ ետ պատասխանի, եւ ո՛չ իմացաւ սիրտ նորա[2873]։
[2873] Ոսկան. Եւ ՚ի ժամանակի յորում մեռ՛՛։
20 Երբ նա մեռնում էր, նրան շրջապատող կանայք ասացին. «Մի՛ վախեցիր, քանզի տղայ ծնեցիր»: Նա պատասխան չտուեց եւ ուշադրութիւն չդարձրեց:
20 Ու երբ կը մեռնէր, քովը կայնող կիները անոր ըսին. «Մի՛ վախնար, քանզի քու ծնածդ տղայ է»։ Բայց անիկա պատասխան չտուաւ եւ ուշադրութիւն չըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:204:20 И когда умирала она, стоявшие при ней женщины говорили ей: не бойся, ты родила сына. Но она не отвечала и не обращала внимания.
4:20 καὶ και and; even ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity αὐτῆς αυτος he; him ἀποθνῄσκει αποθνησκω die καὶ και and; even εἶπον επω say; speak αὐτῇ αυτος he; him αἱ ο the γυναῖκες γυνη woman; wife αἱ ο the παρεστηκυῖαι παριστημι stand by; present αὐτῇ αυτος he; him μὴ μη not φοβοῦ φοβεω afraid; fear ὅτι οτι since; that υἱὸν υιος son τέτοκας τικτω give birth; produce καὶ και and; even οὐκ ου not ἀπεκρίθη αποκρινομαι respond καὶ και and; even οὐκ ου not ἐνόησεν νοεω perceive ἡ ο the καρδία καρδια heart αὐτῆς αυτος he; him
4:20 וּ û וְ and כְ ḵᵊ כְּ as עֵ֣ת ʕˈēṯ עֵת time מוּתָ֗הּ mûṯˈāh מות die וַ wa וְ and תְּדַבֵּ֨רְנָה֙ ttᵊḏabbˈērᵊnā דבר speak הַ ha הַ the נִּצָּבֹ֣ות nniṣṣāvˈôṯ נצב stand עָלֶ֔יהָ ʕālˈeʸhā עַל upon אַל־ ʔal- אַל not תִּֽירְאִ֖י tˈîrᵊʔˌî ירא fear כִּ֣י kˈî כִּי that בֵ֣ן vˈēn בֵּן son יָלָ֑דְתְּ yālˈāḏt ילד bear וְ wᵊ וְ and לֹ֥א lˌō לֹא not עָנְתָ֖ה ʕānᵊṯˌā ענה answer וְ wᵊ וְ and לֹא־ lō- לֹא not שָׁ֥תָה šˌāṯā שׁית put לִבָּֽהּ׃ libbˈāh לֵב heart
4:20. in ipso autem momento mortis eius dixerunt ei quae stabant circa eam ne timeas quia filium peperisti quae non respondit eis neque animadvertitAnd when she was upon the point of death, they that stood about her said to her: Fear not, for thou hast borne a son. She answered them not, nor gave heed to them.
20. And about the time of her death the women that stood by her said unto her, Fear not; for thou hast brought forth a son. But she answered not, neither did she regard it.
4:20. Then, when she was near death, those who were standing around her said to her, “You should not be afraid, for you have given birth to a son.” But she did not respond to them, and she did not notice them.
4:20. And about the time of her death the women that stood by her said unto her, Fear not; for thou hast born a son. But she answered not, neither did she regard [it].
And about the time of her death the women that stood by her said unto her, Fear not; for thou hast born a son. But she answered not, neither did she regard:

4:20 И когда умирала она, стоявшие при ней женщины говорили ей: не бойся, ты родила сына. Но она не отвечала и не обращала внимания.
4:20
καὶ και and; even
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
αὐτῆς αυτος he; him
ἀποθνῄσκει αποθνησκω die
καὶ και and; even
εἶπον επω say; speak
αὐτῇ αυτος he; him
αἱ ο the
γυναῖκες γυνη woman; wife
αἱ ο the
παρεστηκυῖαι παριστημι stand by; present
αὐτῇ αυτος he; him
μὴ μη not
φοβοῦ φοβεω afraid; fear
ὅτι οτι since; that
υἱὸν υιος son
τέτοκας τικτω give birth; produce
καὶ και and; even
οὐκ ου not
ἀπεκρίθη αποκρινομαι respond
καὶ και and; even
οὐκ ου not
ἐνόησεν νοεω perceive
ο the
καρδία καρδια heart
αὐτῆς αυτος he; him
4:20
וּ û וְ and
כְ ḵᵊ כְּ as
עֵ֣ת ʕˈēṯ עֵת time
מוּתָ֗הּ mûṯˈāh מות die
וַ wa וְ and
תְּדַבֵּ֨רְנָה֙ ttᵊḏabbˈērᵊnā דבר speak
הַ ha הַ the
נִּצָּבֹ֣ות nniṣṣāvˈôṯ נצב stand
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
אַל־ ʔal- אַל not
תִּֽירְאִ֖י tˈîrᵊʔˌî ירא fear
כִּ֣י kˈî כִּי that
בֵ֣ן vˈēn בֵּן son
יָלָ֑דְתְּ yālˈāḏt ילד bear
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
עָנְתָ֖ה ʕānᵊṯˌā ענה answer
וְ wᵊ וְ and
לֹא־ lō- לֹא not
שָׁ֥תָה šˌāṯā שׁית put
לִבָּֽהּ׃ libbˈāh לֵב heart
4:20. in ipso autem momento mortis eius dixerunt ei quae stabant circa eam ne timeas quia filium peperisti quae non respondit eis neque animadvertit
And when she was upon the point of death, they that stood about her said to her: Fear not, for thou hast borne a son. She answered them not, nor gave heed to them.
4:20. Then, when she was near death, those who were standing around her said to her, “You should not be afraid, for you have given birth to a son.” But she did not respond to them, and she did not notice them.
4:20. And about the time of her death the women that stood by her said unto her, Fear not; for thou hast born a son. But she answered not, neither did she regard [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:20: But she answered not - She paid no attention to what the women had said concerning her having borne a son; that information she regarded not.
1 Kings (1 Samuel) 4:21
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: Fear not: Gen 35:17, Gen 35:18; Joh 16:21
neither did she regard it: Heb. and set not her heart, Psa 77:2
John Gill
And about the time of her death,.... Which quickly came on after she was brought to bed:
the women that stood by her; who were called to her labour, and assisted at it:
said unto her, fear not, for thou hast born a son; perceiving that she was very low spirited, endeavoured to cheer and comfort her, by observing to her that the worst was over; and besides she had brought forth a man child, which was usually matter of joy to a family, and particularly to the woman that bears it, which causes her to forget the sorrows and pains she has gone through in bearing it, Jn 16:21 but she answered not, neither did she regard it; said not one word in answer to them, nor was the least affected with joy and pleasure at what they related to her; being not only a dying woman, on the borders of another world, and so had no relish for temporal enjoyments, but also overcome with grief with what had happened, not only to her family, but more especially to the ark of God.
John Wesley
Fear not - Indeed the sorrows of her travail would have been forgotten, for joy that a child was born into the world. But what is that joy to one that feels herself dying? None but spiritual joy will stand us in stead then. Death admits not the relish of any earthly joy: it is then all flat and tasteless. What is it to one that is lamenting the loss of the ark? What can give us pleasure, if we want God's word and ordinances? Especially if we want the comfort of his gracious presence, and the light of his countenance?
4:214:21: Եւ կոչեցին զմանուկն Վա՛յ Քաբովթ, ՚ի վերայ տապանակին Աստուծոյ, եւ ՚ի վերայ սկեսրայրին նորա, եւ ՚ի վերայ առն իւրոյ[2874]. [2874] Ոմանք. Եւ ՚ի վերայ սկեսրէին նորա։
21 Աստծու տապանակի, սկեսրայրի եւ իր ամուսնու պատճառով մանկանը կոչեցին «Վայ քաբոթ»[6]՝[6] 6. Թարգմանւում է՝ «Ո՞ւր է փառքը»
21 Տղուն անունը Իքաբօդ* կոչեց, ըսելով՝ «Իսրայէլէն փառքը վերցուեցաւ»։ (Քանզի Աստուծոյ տապանակը գրաւուեցաւ եւ անոր կեսրայրն ու այրը մեռան։)
Եւ [89]կոչեցին զմանուկն Վայքաբովթ``. ի վերայ տապանակին Աստուծոյ եւ ի վերայ սկեսրայրին նորա եւ ի վերայ առն իւրոյ:

4:21: Եւ կոչեցին զմանուկն Վա՛յ Քաբովթ, ՚ի վերայ տապանակին Աստուծոյ, եւ ՚ի վերայ սկեսրայրին նորա, եւ ՚ի վերայ առն իւրոյ[2874].
[2874] Ոմանք. Եւ ՚ի վերայ սկեսրէին նորա։
21 Աստծու տապանակի, սկեսրայրի եւ իր ամուսնու պատճառով մանկանը կոչեցին «Վայ քաբոթ»[6]՝
[6] 6. Թարգմանւում է՝ «Ո՞ւր է փառքը»
21 Տղուն անունը Իքաբօդ* կոչեց, ըսելով՝ «Իսրայէլէն փառքը վերցուեցաւ»։ (Քանզի Աստուծոյ տապանակը գրաւուեցաւ եւ անոր կեսրայրն ու այրը մեռան։)
zohrab-1805▾ eastern-1994▾ western am▾
4:214:21 И назвала младенца: Ихавод ns{Бесславие.}, сказав: >~--- со взятием ковчега Божия и [со смертью] свекра ее и мужа ее.
4:21 καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the παιδάριον παιδαριον little boy Οὐαὶ ουαι woe βαρχαβωθ βαρχαβωθ over; for τῆς ο the κιβωτοῦ κιβωτος ark τοῦ ο the θεοῦ θεος God καὶ και and; even ὑπὲρ υπερ over; for τοῦ ο the πενθεροῦ πενθερος father-in-law αὐτῆς αυτος he; him καὶ και and; even ὑπὲρ υπερ over; for τοῦ ο the ἀνδρὸς ανηρ man; husband αὐτῆς αυτος he; him
4:21 וַ wa וְ and תִּקְרָ֣א ttiqrˈā קרא call לַ la לְ to † הַ the נַּ֗עַר nnˈaʕar נַעַר boy אִֽי־כָבֹוד֙ ʔˈî-ḵāvôḏ אִיכָבֹוד Ichabod לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say גָּלָ֥ה gālˌā גלה uncover כָבֹ֖וד ḵāvˌôḏ כָּבֹוד weight מִ mi מִן from יִּשְׂרָאֵ֑ל yyiśrāʔˈēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to הִלָּקַח֙ hillāqˌaḥ לקח take אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and אֶל־ ʔel- אֶל to חָמִ֖יהָ ḥāmˌîhā חָם father-in-law וְ wᵊ וְ and אִישָֽׁהּ׃ ʔîšˈāh אִישׁ man
4:21. et vocavit puerum Hicabod dicens translata est gloria de Israhel quia capta est arca Dei et pro socero suo et pro viro suoAnd she called the child Ichabod, saying: The glory is gone from Israel, because the ark of God was taken, and for her father in law, and for her husband:
21. And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband.
4:21. And she called the boy Ichabod, saying, “The glory of Israel has been taken away,” because the ark of God was captured, and because of her father-in-law and her husband.
4:21. And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband.
And she named the child I- chabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband:

4:21 И назвала младенца: Ихавод ns{Бесславие.}, сказав: <<отошла слава от Израиля>>~--- со взятием ковчега Божия и [со смертью] свекра ее и мужа ее.
4:21
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
παιδάριον παιδαριον little boy
Οὐαὶ ουαι woe
βαρχαβωθ βαρχαβωθ over; for
τῆς ο the
κιβωτοῦ κιβωτος ark
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ὑπὲρ υπερ over; for
τοῦ ο the
πενθεροῦ πενθερος father-in-law
αὐτῆς αυτος he; him
καὶ και and; even
ὑπὲρ υπερ over; for
τοῦ ο the
ἀνδρὸς ανηρ man; husband
αὐτῆς αυτος he; him
4:21
וַ wa וְ and
תִּקְרָ֣א ttiqrˈā קרא call
לַ la לְ to
הַ the
נַּ֗עַר nnˈaʕar נַעַר boy
אִֽי־כָבֹוד֙ ʔˈî-ḵāvôḏ אִיכָבֹוד Ichabod
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
גָּלָ֥ה gālˌā גלה uncover
כָבֹ֖וד ḵāvˌôḏ כָּבֹוד weight
מִ mi מִן from
יִּשְׂרָאֵ֑ל yyiśrāʔˈēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
הִלָּקַח֙ hillāqˌaḥ לקח take
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
חָמִ֖יהָ ḥāmˌîhā חָם father-in-law
וְ wᵊ וְ and
אִישָֽׁהּ׃ ʔîšˈāh אִישׁ man
4:21. et vocavit puerum Hicabod dicens translata est gloria de Israhel quia capta est arca Dei et pro socero suo et pro viro suo
And she called the child Ichabod, saying: The glory is gone from Israel, because the ark of God was taken, and for her father in law, and for her husband:
4:21. And she called the boy Ichabod, saying, “The glory of Israel has been taken away,” because the ark of God was captured, and because of her father-in-law and her husband.
4:21. And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:21: She named the child I-chabod - The versions are various on the original words כבוד I-chabod; the Septuagint, ουαιβαρχαβωθ ouaibrachaboth; the Syriac, yochobor; the Arabic, yochabad. But none of these give us much light on the subject. It is pretty evident they did not know well what signification to give the name; and we are left to collect its meaning from what she says afterwards, The glory is departed from Israel; the words literally mean, Where is the glory? And indeed where was it, when the armies of Israel were defeated by the Philistines, the priests slain, the supreme magistrate dead, and the ark of the Lord taken?
This is a very eventful, interesting, and affecting chapter, and prepares the reader for those signal manifestations of God's power and providence by which the ark was restored, the priesthood re-established, an immaculate judge given to Israel, the Philistine yoke broken, and the people of the Most High caused once more to triumph. God humbled them that he might exalt them; he suffered his glory for a time to become eclipsed, that he might afterwards cause it to break out with the greater effulgence.
Albert Barnes: Notes on the Bible - 1834
4:21: Is departed - Properly, "Is gone into captivity."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: Ichabod: that is, Where is the glory, or, There is no glory
The glory: Psa 26:8, Psa 78:61, Psa 78:64, Psa 106:20; Jer 2:11; Hos 9:12
John Gill
And she named the child Ichabod,.... Which some render, "where is the glory?" as in the margin of our Bibles; but it signifies "no glory", as Jarchi and Kimchi interpret it; her husband being dead, she gives her child its name; the reason for which name follows:
saying, the glory is departed from Israel: the God of glory, or the glorious Lord, was departed from Israel; the ark, the symbol of his presence, being taken from them, and carried captive by the enemy; see Ps 78:61.
because the ark of God was taken, and because of her father in law, and her husband; who were dead; these are the words either of the writer of this book, or, as Abarbinel thinks, of the women that assisted at her labour; who interpreted the name of the child, and suggested what were her intentions in giving this name, which she had only expressed in general terms; the particulars of which they thought fit to give, agreeably to her meaning, as they supposed; which were the taking of the ark, and the death of her father-in-law, and of her husband; but according to the same writer she before her death corrected the sense they put upon her intention in thus naming the child; showing that it was not on the account of the death of her father and husband that she supposed the glory to be departed, and therefore named her child Ichabod: but solely and alone because the ark was taken, as in the next verse.
John Wesley
I - chabod - Where is the glory? The glory - That is, the glorious type and assurance of God's presence, the ark, which is often called God's glory, and which wast the great safeguard and ornament of Israel, which they could glory in above all other nations.
4:224:22: եւ ասեն. Բարձեա՛լ են փառք Իսրայէլի՝ յառնուլ տապանակին Տեառն. եւ վասն մեռանելոյ սկեսրէին նորա, եւ ա՛ռն իւրոյ[2875]։[2875] Ոմանք. Եւ վասն սկեսրեայրին նորա մեռանելոյ, եւ առն իւրոյ։
22 ասելով. «Իսրայէլի փառքը վերացաւ», որովհետեւ Տիրոջ տապանակը գերուեց, նրա սկեսրայրն ու ամուսինը մեռան:
22 Անոր համար ըսաւ. «Աստուծոյ տապանակին գրաւուելուն համար Իսրայէլէն փառքը վերցուեցաւ»։
Եւ [90]ասեն. Բարձեալ են փառք Իսրայելի յառնուլ տապանակին Տեառն, [91]եւ վասն մեռանելոյ սկեսրէին նորա եւ առն իւրոյ:

4:22: եւ ասեն. Բարձեա՛լ են փառք Իսրայէլի՝ յառնուլ տապանակին Տեառն. եւ վասն մեռանելոյ սկեսրէին նորա, եւ ա՛ռն իւրոյ[2875]։
[2875] Ոմանք. Եւ վասն սկեսրեայրին նորա մեռանելոյ, եւ առն իւրոյ։
22 ասելով. «Իսրայէլի փառքը վերացաւ», որովհետեւ Տիրոջ տապանակը գերուեց, նրա սկեսրայրն ու ամուսինը մեռան:
22 Անոր համար ըսաւ. «Աստուծոյ տապանակին գրաւուելուն համար Իսրայէլէն փառքը վերցուեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:224:22 Она сказала: отошла слава от Израиля, ибо взят ковчег Божий.
4:22 καὶ και and; even εἶπαν επω say; speak ἀπῴκισται αποικιζω glory Ισραηλ ισραηλ.1 Israel ἐν εν in τῷ ο the λημφθῆναι λαμβανω take; get τὴν ο the κιβωτὸν κιβωτος ark κυρίου κυριος lord; master
4:22 וַ wa וְ and תֹּ֕אמֶר ttˈōmer אמר say גָּלָ֥ה gālˌā גלה uncover כָבֹ֖וד ḵāvˌôḏ כָּבֹוד weight מִ mi מִן from יִּשְׂרָאֵ֑ל yyiśrāʔˈēl יִשְׂרָאֵל Israel כִּ֥י kˌî כִּי that נִלְקַ֖ח nilqˌaḥ לקח take אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark הָ hā הַ the אֱלֹהִֽים׃ פ ʔᵉlōhˈîm . f אֱלֹהִים god(s)
4:22. et ait translata est gloria ab Israhel eo quod capta esset arca DeiAnd she said: The glory is departed from Israel, because the ark of God was taken.
22. And she said, The glory is departed from Israel; for the ark of God is taken.
4:22. And she said, “The glory has been taken away from Israel,” because the ark of God had been captured.
4:22. And she said, The glory is departed from Israel: for the ark of God is taken.
And she said, The glory is departed from Israel: for the ark of God is taken:

4:22 Она сказала: отошла слава от Израиля, ибо взят ковчег Божий.
4:22
καὶ και and; even
εἶπαν επω say; speak
ἀπῴκισται αποικιζω glory
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῷ ο the
λημφθῆναι λαμβανω take; get
τὴν ο the
κιβωτὸν κιβωτος ark
κυρίου κυριος lord; master
4:22
וַ wa וְ and
תֹּ֕אמֶר ttˈōmer אמר say
גָּלָ֥ה gālˌā גלה uncover
כָבֹ֖וד ḵāvˌôḏ כָּבֹוד weight
מִ mi מִן from
יִּשְׂרָאֵ֑ל yyiśrāʔˈēl יִשְׂרָאֵל Israel
כִּ֥י kˌî כִּי that
נִלְקַ֖ח nilqˌaḥ לקח take
אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark
הָ הַ the
אֱלֹהִֽים׃ פ ʔᵉlōhˈîm . f אֱלֹהִים god(s)
4:22. et ait translata est gloria ab Israhel eo quod capta esset arca Dei
And she said: The glory is departed from Israel, because the ark of God was taken.
4:22. And she said, “The glory has been taken away from Israel,” because the ark of God had been captured.
4:22. And she said, The glory is departed from Israel: for the ark of God is taken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:22: The lesson of the ruin brought upon Churches by the covetousness and profligacy of their priests, which is here taught us so forcibly, and which has been again and again illustrated in Jews and Christians, is too solemn and important to be overlooked. When the glory of holiness departs from what should be a holy community, the glory of God's presence has already departed, and the outward tokens of His protection may be expected to depart soon likewise. (Compare Eze 10:18; Eze 11:23; Rev 2:5.) But though particular congregations may fall, our Lord's promise will never fail his people Mat 28:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: The glory: Psa 137:5, Psa 137:6; Joh 2:17
Next: 1 Kings (1 Samuel) Chapter 5
Geneva 1599
And she said, (k) The glory is departed from Israel: for the ark of God is taken.
(k) She uttered her great sorrow by repeating her words.
John Gill
And she said,.... Repeating what she had said before, for the confirmation of it, or as correcting what the women had said; and so may be rendered:
but she said; giving her own and only reason for the name of the child:
the glory is departed from Israel, for the ark of God is taken; so when the word, worship, and ordinances of God are removed from a people, the glory is gone from them; the God of glory is no more seen among them, who is so glorious in his nature, perfections, and works; and Christ, the Lord of life and glory, is no more held forth unto them in the glories of his person, offices, and grace; and the glorious Gospel of Christ is no more preached unto them, so full of glorious doctrines and promises; and the glorious ordinances of it no more administered: and, when this is the case, the glory is departed from a people; and which is owing to their formality, lukewarmness, unfruitfulness, negligent attendance on the worship of God, contempt of the word and ordinances, and an unbecoming walk and conversation.
John Wesley
The ark - This is repeated to shew, her piety, and that the public loss lay heavier upon her spirit, than her personal or domestic calamity.