Թագաւորութիւններ Ա / 1 Samuel - 5 |

Text:
< PreviousԹագաւորութիւններ Ա - 5 1 Samuel - 5Next >


jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It is now time to enquire what has become of the ark of God; we cannot but think that we shall hear more of that sacred treasure. I should have thought the next news would have been that all Israel, from Dan to Beersheba, had gathered together as one man, with a resolution to bring it back, or die in the attempt; but we find not any motion made of that kind, so little was there of zeal or courage left among them. Nay, we do not find that they desired a treaty with the Philistines about the ransom of it, or offered any thing in lieu of it. "It is gone, and let it go." Many have softness enough to lament the loss of the ark that have not hardiness enough to take one step towards the recovery of it, any more than Israel here. If the ark will help itself it may, for they will not help it. Unworthy they were of the name of Israelites that could thus tamely part with the glory of Israel. God would therefore take the work into his own hands and plead his own cause, since men would not appear for him. We are told in this chapter, I. How the Philistines triumphed over the ark (ver. 1, 2), and, II. How the ark triumphed over the Philistines, 1. Over Dagon their god, ver. 3-5. 2. Over the Philistines themselves, who were sorely plagued with emerods, and made weary of the ark; the men of Ashdod first (ver. 6, 7), then the men of Gath (ver. 8, 9), and lastly those of Ekron, which forced them at length upon a resolution to send the ark back to the land of Israel; for when God judgeth he will overcome.
Adam Clarke: Commentary on the Bible - 1831
The Philistines set up the ark in the temple of Dagon at Ashdod; whose image is found next morning prostrate before it, broken in pieces, Sa1 5:1-5. The Philistines are also smitten with a sore disease, Sa1 5:6. The people of Ashdod refuse to let the ark stay with them; and the lords of the Philistines, with whom they consulted, order it to be carried to Gath, Sa1 5:7, Sa1 5:8. They do so; and God smites the inhabitants of that city, young and old, with the same disease, Sa1 5:9. They send the ark to Ekron, and a heavy destruction fags upon that city, and they resolve to send it back to Shiloh, Sa1 5:10-12.
1 Kings (1 Samuel) 5:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa1 5:1, The Philistines having brought the ark into Ashdod, set it in the house of Dagon; Sa1 5:3, Dagon is smitten down and cut in pieces, and they of Ashdod smitten with emerods; Sa1 5:8, So God deals with them of Gath, when it was brought thither; Sa1 5:10, and so with them of Ekron, when it was brought thither.
Carl Friedrich Keil and Franz Delitzsch

Humiliation of the Philistines by Means of the Ark of the Covenant - 1 Samuel 5-7:1
Whilst the Israelites were mourning over the loss of the ark of God, the Philistines were also to derive no pleasure from their booty, but rather to learn that the God of Israel, who had given up to them His greatest sanctuary to humble His own degenerate nation, was the only true God, beside Whom there were no other gods. Not only was the principal deity of the Philistines thrown down into the dust and dashed to pieces by the glory of Jehovah; but the Philistines themselves were so smitten, that their princes were compelled to send back the ark into the land of Israel, together with a trespass-offering, to appease the wrath of God, which pressed so heavily upon them.
Geneva 1599
And the Philistines took the ark of God, and brought it from Ebenezer unto (a) Ashdod.
(a) Which was one of the five principal cities of the Philistines.
John Gill
INTRODUCTION TO FIRST SAMUEL 5
This chapter relates how that the ark being brought by the Philistines to Ashdod, and placed in the temple of their idol, that fell down before it, 1Kings 5:1, that the hand of the Lord was upon the men of Ashdod, and smote them with emerods, 1Kings 5:6 and being carried to Gath, the men of Gath were smitten likewise with the same, 1Kings 5:8, and after that the men of Ekron, whither it also was carried, 1Kings 5:10.
Robert Jamieson, A. R. Fausset and David Brown
THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Kings 5:1-2)
Ashdod--or Azotus, one of the five Philistine satrapies, and a place of great strength. It was an inland town, thirty-four miles north of Gaza, now called Esdud.
5:15:1: Եւ այլազգիքն առի՛ն զտապանակն Աստուծոյ, եւ տարան զնա յԱբինեզերայ յԱզովտո՛ս։
1 Այլազգիները Աստծու տապանակը վերցրին ու այն Աբենեզերից տարան Ազոտոս:
5 Փղշտացիները Աստուծոյ տապանակը առին ու զանիկա Աբենեզերէն Ազովտոս* տարին։
Եւ այլազգիքն առին զտապանակն Աստուծոյ, եւ տարան զնա յԱբենեզերայ յԱզովտոս:

5:1: Եւ այլազգիքն առի՛ն զտապանակն Աստուծոյ, եւ տարան զնա յԱբինեզերայ յԱզովտո՛ս։
1 Այլազգիները Աստծու տապանակը վերցրին ու այն Աբենեզերից տարան Ազոտոս:
5 Փղշտացիները Աստուծոյ տապանակը առին ու զանիկա Աբենեզերէն Ազովտոս* տարին։
zohrab-1805▾ eastern-1994▾ western am▾
5:15:1 Филистимляне же взяли ковчег Божий и принесли его из Авен-Езера в Азот.
5:1 καὶ και and; even ἀλλόφυλοι αλλοφυλος foreigner ἔλαβον λαμβανω take; get τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the θεοῦ θεος God καὶ και and; even εἰσήνεγκαν εισφερω bring in αὐτὴν αυτος he; him ἐξ εκ from; out of Αβεννεζερ αβεννεζερ into; for Ἄζωτον αζωτος Azōtos; Azotos
5:1 וּ û וְ and פְלִשְׁתִּים֙ fᵊlištîm פְּלִשְׁתִּי Philistine לָֽקְח֔וּ lˈāqᵊḥˈû לקח take אֵ֖ת ʔˌēṯ אֵת [object marker] אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יְבִאֻ֛הוּ yᵊviʔˈuhû בוא come מֵ mē מִן from אֶ֥בֶן הָעֵ֖זֶר ʔˌeven hāʕˌēzer אֶבֶן הָעֵזֶר Ebenezer אַשְׁדֹּֽודָה׃ ʔašdˈôḏā אַשְׁדֹּוד Ashdod
5:1. Philisthim autem tulerunt arcam Dei et asportaverunt eam a lapide Adiutorii in AzotumAnd the Philistines took the ark of God, and carried it from the Stone of help into Azotus.
1. Now the Philistines had taken the ark of God, and they brought it from Eben-ezer unto Ashdod.
5:1. Then the Philistines took the ark of God, and they transported it from the Stone of Assistance into Ashdod.
5:1. And the Philistines took the ark of God, and brought it from Ebenezer unto Ashdod.
And the Philistines took the ark of God, and brought it from Eben- ezer unto Ashdod:

5:1 Филистимляне же взяли ковчег Божий и принесли его из Авен-Езера в Азот.
5:1
καὶ και and; even
ἀλλόφυλοι αλλοφυλος foreigner
ἔλαβον λαμβανω take; get
τὴν ο the
κιβωτὸν κιβωτος ark
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
εἰσήνεγκαν εισφερω bring in
αὐτὴν αυτος he; him
ἐξ εκ from; out of
Αβεννεζερ αβεννεζερ into; for
Ἄζωτον αζωτος Azōtos; Azotos
5:1
וּ û וְ and
פְלִשְׁתִּים֙ fᵊlištîm פְּלִשְׁתִּי Philistine
לָֽקְח֔וּ lˈāqᵊḥˈû לקח take
אֵ֖ת ʔˌēṯ אֵת [object marker]
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יְבִאֻ֛הוּ yᵊviʔˈuhû בוא come
מֵ מִן from
אֶ֥בֶן הָעֵ֖זֶר ʔˌeven hāʕˌēzer אֶבֶן הָעֵזֶר Ebenezer
אַשְׁדֹּֽודָה׃ ʔašdˈôḏā אַשְׁדֹּוד Ashdod
5:1. Philisthim autem tulerunt arcam Dei et asportaverunt eam a lapide Adiutorii in Azotum
And the Philistines took the ark of God, and carried it from the Stone of help into Azotus.
5:1. Then the Philistines took the ark of God, and they transported it from the Stone of Assistance into Ashdod.
5:1. And the Philistines took the ark of God, and brought it from Ebenezer unto Ashdod.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Азот, Геф (ст. 8), Аскалон (ст. 10), Газа, Аккарон (VI:17) - филистимские города, расположенные к западу от Иерусалима и Xеврона.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Fall of Dagon. B. C. 1120.

1 And the Philistines took the ark of God, and brought it from Ebenezer unto Ashdod. 2 When the Philistines took the ark of God, they brought it into the house of Dagon, and set it by Dagon. 3 And when they of Ashdod arose early on the morrow, behold, Dagon was fallen upon his face to the earth before the ark of the LORD. And they took Dagon, and set him in his place again. 4 And when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground before the ark of the LORD; and the head of Dagon and both the palms of his hands were cut off upon the threshold; only the stump of Dagon was left to him. 5 Therefore neither the priests of Dagon, nor any that come into Dagon's house, tread on the threshold of Dagon in Ashdod unto this day.
Here is, I. The Philistines' triumph over the ark, which they were the more pleased, the more proud, to be now masters of, because before the battle they were possessed with a great fear of it, ch. iv. 7. When they had it in their hands God restrained them, that they did not offer any violence to it, did not break it to pieces, as the Israelites were ordered to do by the idols of the heathen, but showed some respect to it, and carefully carried it to a place of safety. Whether their curiosity led them to open it, and to read what was written with the finger of God on the two tables of stone that were in it, we are not told; perhaps they looked no further than the golden outside and the cherubim that covered it, like children that are more affected with the fine binding of their bibles than with the precious matter contained in them. They carried it to Ashdod, one of their five cities, and that in which Dagon's temple was; there they placed the ark of God, by Dagon (v. 2), either 1. As a sacred thing, which they designed to pay some religious respect to, in conjunction with Dagon; for the gods of the heathen were never looked upon as averse to partners. Though the nations would not change their gods, yet they would multiply them and add to them. But they were mistaken in the God of Israel when, in putting his ark by Dagon's image, they intended to do him honour; for he is not worshipped at all if he is not worshipped alone. The Lord our God is one Lord. Or rather, 2. They placed it there as a trophy of victory, in honour of Dagon their god, to whom no doubt they intended to offer a great sacrifice, as they had done when they had taken Samson (Judg. xvi. 23, 24), boasting that as then they had triumphed over Israel's champion so now over Israel's God. What a reproach was this to God's great name! what a disgrace to the throne of his glory! Shall the ark, the symbol of God's presence, be a prisoner to Dagon, a dunghill deity? (1.) So it is, because God will show of how little account the ark of the covenant is if the covenant itself be broken and neglected; even sacred signs are not things that either he is tied to or we can trust to. (2.) So it is for a time, that God may have so much the more glory, in reckoning with those that thus affront him, and get him honour upon them. Having punished Israel, that betrayed the ark, by giving it into the hands of the Philistines, he will next deal with those that abused it, and will fetch it out of their hands again. Thus even the wrath of man shall praise him; and he is bringing about his own glory even when he seems to neglect it, Ps. lxxvi. 10. Out of the eater shall come forth meat.
II. The ark's triumph over Dagon. Once and again Dagon was made to fall before it. If they designed to do honour to the ark, God thereby showed that he valued not their honour, nor would he accept it; for he will be worshipped, not with any god, but above all gods. He owes a shame (as bishop Hall expresses it) to those who will be making matches betwixt himself and Belial. But they really designed to affront it, and though for some hours Dagon stood by the ark, and it is likely stood above it (the ark, as its footstool), yet the next morning, when the worshippers of Dagon came to pay their devotions to his shrine, they found their triumphing short, Job xx. 5.
1. Dagon, that is, the image (for that was all the god), had fallen upon his face to the earth before the ark, v. 3. God had seemed to forget the ark, but see how the Psalmist speaks of his appearing, at last, to vindicate his own honour. When he had delivered his strength into captivity, and all seemed going to ruin, then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine, Ps. lxxviii. 59-65. And therefore he prevented the utter desolations of the Jewish church, because he feared the wrath of the enemy, Deut. xxxii. 26, 27. Great care was taken, in setting up the images of their gods, to fix them. The prophet takes notice of it, Isa. xli. 7, He fastened it with nails that it should not be moved; and again, Isa. xlvi. 7. And yet Dagon's fastenings stood him in no stead. The ark of God triumphs over him upon his own dunghill, in his own temple. Down he comes before the ark, directly towards it (though the ark was set on one side of him), as it were, pointing to the conqueror, to whom he is constrained to yield and do homage. Note, The kingdom of Satan will certainly fall before the kingdom of Christ, error before truth, profaneness before godliness, and corruption before grace in the hearts of the faithful. When the interests of religion seem to be run down and ready to sink, yet even then we may be confident that the day of their triumph will come. Great is the truth, and will prevail. Dagon by falling prostrate before the ark of God, which was a posture of adoration, did as it were direct his worshippers to pay their homage to the God of Israel, as greater than all gods. See Exod. xviii. 11.
2. The priests, finding their idol on the floor, make all the haste they can, before it be known, to set him in his place again. A sorry silly thing it was to make a god of, which, when it was down, wanted help to get up again; and sottish wretches those were that could pray for help from that idol that needed, and in effect implored, their help. How could they attribute their victory to the power of Dagon when Dagon himself could not keep his own ground before the ark? But they are resolved Dagon shall be their god still, and therefore set him in his place. Bishop Hall observes hence, It is just with God that those who want grace shall want wit too; and it is the work of superstition to turn men into the stocks and stones they worship. Those that make them are like unto them. What is it that the great upholders of the antichristian kingdom are doing at this day but heaving Dagon up, and labouring to set him in his place again, and healing the deadly wound that has been given to the beast? but if the reformation be the cause of God, before which it has begun to fall, it shall not prevail, but shall surely fall before it.
3. The next night Dagon fell the second time, v. 4. They rose early, either, as usual, to make their addresses to their god, or earlier than usual, being impatient to know whether Dagon had kept his standing this night; and, to their great confusion, they find his case worse now than before. Whether the matter of which the image was made was apt to break or no, so it was that the head and hands were cut off upon the threshold, so that nothing remained but the stump, or, as the margin reads it, the fishy part of Dagon; for (as many learned men conjecture) the upper part of this image was in a human shape, the lower in the shape of a fish, as mermaids are painted. Such strong delusions were idolaters given up to, so vain were they in their imaginations, and so wretchedly darkened were their foolish hearts, as to worship the images, not only of creatures, but of nonentities, the mere figments of fancy. Well, the misshapen monster is by this fall made to appear, (1.) Very ridiculous, and worthy to be despised. A pretty figure Dagon made now, when the fall had anatomized him, and shown how the human part and the fishy part were artificially put together, which perhaps the ignorant devotees had been made to believe was done by miracle! (2.) Very impotent, and unworthy to be prayed to or trusted in; for his losing his head and hands proved him utterly destitute both of wisdom and power, and for ever disabled either to advise or act for his worshippers. This they got by setting Dagon in his place again; they had better have let him alone when he was down. But those can speed no better that contend with God, and will set up that which he is throwing down, Mal. i. 4. God, by this, magnified his ark and made it honourable, when they vilified and made it contemptible. He also showed what will be the end of all that which is set up in opposition to him. Gird yourselves, but you shall be broken to pieces, Isa. viii. 9.
4. The threshold of Dagon's temple was ever looked upon as sacred, and not to be trodden on, v. 5. Some think that reference is had to this superstitious usage of Dagon's worshippers in Zeph. i. 9, where God threatens to punish those who, in imitation of them, leaped over the threshold. One would have thought that this incontestable proof of the ark's victory over Dagon would convince the Philistines of their folly in worshipping such a senseless thing, and that henceforward they would pay their homage to the conqueror; but, instead of being reformed, they were hardened in their idolatry, and, as evil men and seducers are wont to do, became worse and worse, 2 Tim. iii. 13. Instead of despising Dagon, for the threshold's sake that beheaded him, they were almost ready to worship the threshold because it was the block on which he was beheaded, and will never set their feet on that on which Dagon lost his head, shaming those who tread under foot the blood of the covenant and trample on things truly sacred. Yet this piece of superstition would help to perpetuate the remembrance of Dagon's disgrace; for, with the custom, the reason would be transmitted to posterity, and the children that should be born, enquiring why the threshold of Dagon's temple must not be trodden on, would be told that Dagon fell before the ark of the Lord. Thus God would have honour even out of their superstition. We are not told that they repaired the broken image; it is probable that they sent the art of God away first, and then they patched it up again, and set it in its place; for, it seems, they cannot deliver their souls, nor say, Is there not a lie in our right hand? Isa. xliv. 20.
Adam Clarke: Commentary on the Bible - 1831
5:1: Brought it from Eben-ezer unto Ashdod - Ashdod or Azotus was one of the five satrapies or lordships of the Philistines.
1 Kings (1 Samuel) 5:2
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: took: Sa1 4:11, Sa1 4:17, Sa1 4:18, Sa1 4:22; Psa 78:61
Ebenezer: Sa1 4:1, Sa1 7:12
Ashdod: Ashdod, called Azotus by the Greeks, was one of the five satrapies of the Philistines, and a place of great strength and consequence. It was situated near the Mediterranean, between Askelon and Jamnia, thirty-four miles north of Gaza, according to Diodorus Siculus, and the Antonine and Jerusalem Itineraries. It is now called Shdood; and Dr. Richardson says they neither saw nor heard of any ruins there. "The ground," he observes, "around Ashdod is beautifully undulating, but not half stocked with cattle. The site of the town is on the summit of a grassy hill; and, if we are to believe historians, was anciently as strong as it was beautiful." Jos 11:22; Act 8:40, Azotus
Carl Friedrich Keil and Franz Delitzsch

The Ark in the Land of the Philistines. - 1Kings 5:1-6. The Philistines carried the ark from Ebenezer, where they had captured it, into their capital, Ashdod (Esdud; see at Josh 13:3), and placed it there in the temple of Dagon, by the side of the idol Dagon, evidently as a dedicatory offering to this god of theirs, by whose help they imagined that they had obtained the victory over both the Israelites and their God. With regard to the image of Dagon, compounded of man and fish, i.e., of a human body, with head and hands, and a fish's tail, see, in addition to Judg 16:23, Stark's Gaza, pp. 248ff., 308ff., and Layard's Nineveh and its Remains, pp. 466-7, where there is a bas-relief from Khorsabad, in which "a figure is seen swimming in the sea, with the upper part of the body resembling a bearded man, wearing the ordinary conical tiara of royalty, adorned with elephants' tusks, and the lower part resembling the body of a fish. It has the hand lifted up, as if in astonishment or fear, and is surrounded by fishes, crabs, and other marine animals" (Stark, p. 308). As this bas-relief represents, according to Layard, the war of an Assyrian king with the inhabitants of the coast of Syria, most probably of Sargon, who had to carry on a long conflict with the Philistian towns, more especially with Ashdod, there can hardly be any doubt that we have a representation of the Philistian Dagon here. This deity was a personification of the generative and vivifying principle of nature, for which the fish with its innumerable multiplication was specially adapted, and set forth the idea of the giver of all earthly good.
John Gill
And the Philistines took the ark of God,.... Which fell into their hands, Israel being beaten, and caused to flee, and the priests that had the care of the ark slain; and when possessed of it, they did not destroy it, nor take out of it what was in it, only took it up:
and brought it from Ebenezer unto Ashdod. Ebenezer was the place where the camp of Israel was pitched, 1Kings 4:1 and near to which the battle was fought. Ashdod was one of the five principalities of the Philistines, the same with Azotus, Acts 8:40. The distance between these two places, according to Bunting (q) was one hundred and sixty miles; though one would think the distance from each other was not so great: why it was carried to Ashdod is not plain; perhaps it might be the nearest place of note in their country; and certain it is that it was one of their most famous cities, if not the most famous; See Gill on Is 20:1, and had a famous idol temple in it.
(q) Travels of the Patriarchs, &c. p. 122.
5:25:2: Եւ առի՛ն այլազգիքն զտապանակն Տեառն՝ եւ տարա՛ն ՚ի տո՛ւն Դագոնայ, եւ կանգնեցին զնա առ Դագոնաւ։
2 Այլազգիները Տիրոջ տապանակը դրեցին Դագոնի տաճարը եւ կանգնեցրին Դագոնի կողքին:
2 Եւ Փղշտացիները Աստուծոյ տապանակը առին ու զանիկա Դագոնի տունը տարին եւ Դագոնին քով դրին։
Եւ առին այլազգիքն զտապանակն [92]Տեառն եւ տարան ի տուն Դագոնայ, եւ կանգնեցին զնա առ Դագոնաւ:

5:2: Եւ առի՛ն այլազգիքն զտապանակն Տեառն՝ եւ տարա՛ն ՚ի տո՛ւն Դագոնայ, եւ կանգնեցին զնա առ Դագոնաւ։
2 Այլազգիները Տիրոջ տապանակը դրեցին Դագոնի տաճարը եւ կանգնեցրին Դագոնի կողքին:
2 Եւ Փղշտացիները Աստուծոյ տապանակը առին ու զանիկա Դագոնի տունը տարին եւ Դագոնին քով դրին։
zohrab-1805▾ eastern-1994▾ western am▾
5:25:2 И взяли Филистимляне ковчег Божий, и внесли его в храм Дагона, и поставили его подле Дагона.
5:2 καὶ και and; even ἔλαβον λαμβανω take; get ἀλλόφυλοι αλλοφυλος foreigner τὴν ο the κιβωτὸν κιβωτος ark κυρίου κυριος lord; master καὶ και and; even εἰσήνεγκαν εισφερω bring in αὐτὴν αυτος he; him εἰς εις into; for οἶκον οικος home; household Δαγων δαγων and; even παρέστησαν παριστημι stand by; present αὐτὴν αυτος he; him παρὰ παρα from; by Δαγων δαγων Dagōn; Thagon
5:2 וַ wa וְ and יִּקְח֤וּ yyiqḥˈû לקח take פְלִשְׁתִּים֙ fᵊlištîm פְּלִשְׁתִּי Philistine אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יָּבִ֥יאוּ yyāvˌîʔû בוא come אֹתֹ֖ו ʔōṯˌô אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house דָּגֹ֑ון dāḡˈôn דָּגֹון Dagon וַ wa וְ and יַּצִּ֥יגוּ yyaṣṣˌîḡû יצג set אֹתֹ֖ו ʔōṯˌô אֵת [object marker] אֵ֥צֶל ʔˌēṣel אֵצֶל side דָּגֹֽון׃ dāḡˈôn דָּגֹון Dagon
5:2. tulerunt Philisthim arcam Dei et intulerunt eam in templum Dagon et statuerunt eam iuxta DagonAnd the Philistines took the ark of God, and brought it into the temple of Dagon, and set it by Dagon.
2. And the Philistines took the ark of God, and brought it into the house of Dagon, and set it by Dagon.
5:2. And the Philistines took the ark of God, and carried it into the temple of Dagon. And they stationed it beside Dagon.
5:2. When the Philistines took the ark of God, they brought it into the house of Dagon, and set it by Dagon.
When the Philistines took the ark of God, they brought it into the house of Dagon, and set it by Dagon:

5:2 И взяли Филистимляне ковчег Божий, и внесли его в храм Дагона, и поставили его подле Дагона.
5:2
καὶ και and; even
ἔλαβον λαμβανω take; get
ἀλλόφυλοι αλλοφυλος foreigner
τὴν ο the
κιβωτὸν κιβωτος ark
κυρίου κυριος lord; master
καὶ και and; even
εἰσήνεγκαν εισφερω bring in
αὐτὴν αυτος he; him
εἰς εις into; for
οἶκον οικος home; household
Δαγων δαγων and; even
παρέστησαν παριστημι stand by; present
αὐτὴν αυτος he; him
παρὰ παρα from; by
Δαγων δαγων Dagōn; Thagon
5:2
וַ wa וְ and
יִּקְח֤וּ yyiqḥˈû לקח take
פְלִשְׁתִּים֙ fᵊlištîm פְּלִשְׁתִּי Philistine
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יָּבִ֥יאוּ yyāvˌîʔû בוא come
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
בֵּ֣ית bˈêṯ בַּיִת house
דָּגֹ֑ון dāḡˈôn דָּגֹון Dagon
וַ wa וְ and
יַּצִּ֥יגוּ yyaṣṣˌîḡû יצג set
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
אֵ֥צֶל ʔˌēṣel אֵצֶל side
דָּגֹֽון׃ dāḡˈôn דָּגֹון Dagon
5:2. tulerunt Philisthim arcam Dei et intulerunt eam in templum Dagon et statuerunt eam iuxta Dagon
And the Philistines took the ark of God, and brought it into the temple of Dagon, and set it by Dagon.
5:2. And the Philistines took the ark of God, and carried it into the temple of Dagon. And they stationed it beside Dagon.
5:2. When the Philistines took the ark of God, they brought it into the house of Dagon, and set it by Dagon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Дагон - языческое божество филистимлян, с головой и руками человека, туловищем рыбы. Для язычников Дагон был выразителем и покровителем плодородия. (Подробнее об этом можно прочитать в сочинении М. Пальмова "Идолопоклонство у древних евреев". Спб. 1897: г., с. 285-292.)
Adam Clarke: Commentary on the Bible - 1831
5:2: The house of Dagon - On this idol, which was supposed to be partly in a human form, and partly in that of a fish, see the note on Jdg 16:23. Some think that this idol was the same with Dirceto, Attergatis, the Venus of Askelon, and the Moon. - See Calmet's Dissertation on the gods of the Philistines.
The motive which induced the Philistines to set up the ark in the temple of Dagon, may be easily ascertained. It was customary, in all nations, to dedicate the spoils taken from an enemy to their gods:
1. As a gratitude-offering for the help which they supposed them to have furnished; and,
2. As a proof that their gods, i.e., the gods of the conquerors, were more powerful than those of the conquered.
It was, no doubt, to insult the God of Israel, and to insult and terrify his people, that they placed his ark in the temple of Dagon. When the Philistines had conquered Saul, they hung up his armor in the temple of Ashtaroth, Sa1 31:10. And when David slew Goliath, he laid up his sword in the tabernacle of the Lord, Sa1 21:8, Sa1 21:9. We have the remains of this custom in the depositing of colors, standards, etc., taken from an enemy, in our churches; but whether this may be called superstition or a religious act, is hard to say. If the battle were the Lord's, which few battles are, the dedication might be right.
1 Kings (1 Samuel) 5:3
Albert Barnes: Notes on the Bible - 1834
5:2: They brought it into the house of Dagon (see the marginal reference) in order to enhance the triumph of the gods of the Philistines over the God of Israel. (Compare Sa1 31:9; Jdg 16:23; Isa 37:12.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: of Dagon: Jdg 16:23; Ch1 10:10; Dan 5:2, Dan 5:23; Hab 1:11, Hab 1:16
Geneva 1599
When the Philistines took the ark of God, they brought it into the house of (b) Dagon, and set it by Dagon.
(b) Which was their chief idol, and as some write, from the navel downward was like a fish, and upward like a man.
John Gill
When the Philistines took the ark of God,.... And had brought it to Ashdod:
they brought it into the house of Dagon; a temple dedicated to that idol, and in which his image stood; of which See Gill on Judg 16:23,
and set it by Dagon; by the side of him, either in honour to the ark, as Abarbinel, designing to give it homage and adoration, as to their own deity; for though the Gentiles did not choose to change their gods, yet they would add the gods of other nations to them; and such the Philistines might take the ark to be: or else, as Procopius Gazaeus, they brought it into their idol's temple, as a trophy of victory, and as a spoil taken from their enemies, and which they dedicated to their idol. Laniado (r) observes, that the word here used signifies servitude, as in Gen 33:15 and that the ark was set here to minister to, or serve their god Dagon. The temple of Dagon at Ashdod or Azotus was in being in the times of the Maccabees, and was burnt by Jonathan,"83 The horsemen also, being scattered in the field, fled to Azotus, and went into Bethdagon, their idol's temple, for safety. 84 But Jonathan set fire on Azotus, and the cities round about it, and took their spoils; and the temple of Dagon, with them that were fled into it, he burned with fire.'' (1 Maccabees 10)
(r) Cli Yaker, fol. 162. 4.
John Wesley
By Dagon - By way of reproach, as a spoil and trophy set there to the honour of Dagon, to whom doubtless they ascribed this victory.
Robert Jamieson, A. R. Fausset and David Brown
the house of Dagon--Stately temples were erected in honor of this idol, which was the principal deity of the Philistines, but whose worship extended over all Syria, as well as Mesopotamia and Chaldea; its name being found among the Assyrian gods on the cuneiform inscriptions [RAWLINSON]. It was represented under a monstrous combination of a human head, breast, and arms, joined to the belly and tail of a fish. The captured ark was placed in the temple of Dagon, right before this image of the idol.
5:35:3: Եւ կանխեցին Ազովտացիքն ՚ի վաղիւ անդր, եւ մտին ՚ի տո՛ւն Դագոնայ. եւ տեսին զԴագոն կործանեա՛լ ՚ի վերայ երեսաց իւրոց ՚ի գետին առաջի տապանակին Տեառն. եւ կանգնեցի՛ն զԴագոն, եւ կացուցի՛ն զնա ՚ի տեղւոջ իւրում։ Եւ ծանրացա՛ւ ձեռն Տեառն ՚ի վերայ Ազովտացւոցն՝ եւ չարչարեա՛ց զնոսա, եւ եհա՛ր զնոսա յերաստա՛նս իւրեանց, զԱզովտո՛ս եւ զսահմանս նորա[2876]։ [2876] Ոմանք. Առաջի տապանակին Աստուծոյ։
3 Յաջորդ օրը վաղ առաւօտեան զարթնեցին ազոտացիները, մտան Դագոնի տաճարը եւ տեսան, որ Դագոնը Տիրոջ տապանակի առջեւ երեսնիվայր ընկած է: Նրանք բարձրացրին Դագոնը եւ դրեցին իր տեղը: Տիրոջ ձեռքը բարձրացաւ ազոտացիների վրայ: Նա չարչարեց Ազոտոսի ամբողջ տարածքում ապրող մարդկանց, թութքով հիւանդացրեց նրանց[7]:[7] 7. Վերջին նախադասութիւնը չկայ եբրայական բնագրում:
3 Հետեւեալ օրը Ազովտացիները առտուն կանուխ ելլելով, տեսան թէ Դագոն Տէրոջը տապանակին առջեւ երեսի վրայ գետինը ինկեր էր։ Անոնք Դագոնը վերցուցին իր տեղը դրին։
Եւ կանխեցին Ազովտացիքն ի վաղիւ անդր, [93]եւ մտին ի տուն Դագոնայ,`` եւ տեսին զԴագոն կործանեալ ի վերայ երեսաց իւրոց ի գետին առաջի տապանակին Տեառն. եւ կանգնեցին զԴագոն, եւ կացուցին զնա ի տեղւոջ իւրում: [94]Եւ ծանրացաւ ձեռն Տեառն ի վերայ Ազովտացւոցն եւ չարչարեաց զնոսա, եւ եհար զնոսա յերաստանս իւրեանց, զԱզովտոս եւ զսահմանս նորա:

5:3: Եւ կանխեցին Ազովտացիքն ՚ի վաղիւ անդր, եւ մտին ՚ի տո՛ւն Դագոնայ. եւ տեսին զԴագոն կործանեա՛լ ՚ի վերայ երեսաց իւրոց ՚ի գետին առաջի տապանակին Տեառն. եւ կանգնեցի՛ն զԴագոն, եւ կացուցի՛ն զնա ՚ի տեղւոջ իւրում։ Եւ ծանրացա՛ւ ձեռն Տեառն ՚ի վերայ Ազովտացւոցն՝ եւ չարչարեա՛ց զնոսա, եւ եհա՛ր զնոսա յերաստա՛նս իւրեանց, զԱզովտո՛ս եւ զսահմանս նորա[2876]։
[2876] Ոմանք. Առաջի տապանակին Աստուծոյ։
3 Յաջորդ օրը վաղ առաւօտեան զարթնեցին ազոտացիները, մտան Դագոնի տաճարը եւ տեսան, որ Դագոնը Տիրոջ տապանակի առջեւ երեսնիվայր ընկած է: Նրանք բարձրացրին Դագոնը եւ դրեցին իր տեղը: Տիրոջ ձեռքը բարձրացաւ ազոտացիների վրայ: Նա չարչարեց Ազոտոսի ամբողջ տարածքում ապրող մարդկանց, թութքով հիւանդացրեց նրանց[7]:
[7] 7. Վերջին նախադասութիւնը չկայ եբրայական բնագրում:
3 Հետեւեալ օրը Ազովտացիները առտուն կանուխ ելլելով, տեսան թէ Դագոն Տէրոջը տապանակին առջեւ երեսի վրայ գետինը ինկեր էր։ Անոնք Դագոնը վերցուցին իր տեղը դրին։
zohrab-1805▾ eastern-1994▾ western am▾
5:35:3 И встали Азотяне рано на другой день, и вот, Дагон лежит лицем своим к земле пред ковчегом Господним. И взяли они Дагона и опять поставили его на свое место.
5:3 καὶ και and; even ὤρθρισαν ορθριζω get up at dawn οἱ ο the Ἀζώτιοι αζωτιος and; even εἰσῆλθον εισερχομαι enter; go in εἰς εις into; for οἶκον οικος home; household Δαγων δαγων and; even εἶδον οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am Δαγων δαγων fall ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐνώπιον ενωπιος in the face; facing κιβωτοῦ κιβωτος ark τοῦ ο the θεοῦ θεος God καὶ και and; even ἤγειραν εγειρω rise; arise τὸν ο the Δαγων δαγων and; even κατέστησαν καθιστημι establish; appoint εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτοῦ αυτος he; him καὶ και and; even ἐβαρύνθη βαρυνω weighty; weigh down χεὶρ χειρ hand κυρίου κυριος lord; master ἐπὶ επι in; on τοὺς ο the Ἀζωτίους αζωτιος and; even ἐβασάνισεν βασανιζω torment αὐτοὺς αυτος he; him καὶ και and; even ἐπάταξεν πατασσω pat; impact αὐτοὺς αυτος he; him εἰς εις into; for τὰς ο the ἕδρας εδρα he; him τὴν ο the Ἄζωτον αζωτος Azōtos; Azotos καὶ και and; even τὰ ο the ὅρια οριον frontier αὐτῆς αυτος he; him
5:3 וַ wa וְ and יַּשְׁכִּ֤מוּ yyaškˈimû שׁכם rise early אַשְׁדֹּודִים֙ ʔašdôḏîm אַשְׁדֹּודִי from Ashdod מִֽ mˈi מִן from מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold דָגֹ֗ון ḏāḡˈôn דָּגֹון Dagon נֹפֵ֤ל nōfˈēl נפל fall לְ lᵊ לְ to פָנָיו֙ fānāʸw פָּנֶה face אַ֔רְצָה ʔˈarṣā אֶרֶץ earth לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּקְחוּ֙ yyiqḥˌû לקח take אֶת־ ʔeṯ- אֵת [object marker] דָּגֹ֔ון dāḡˈôn דָּגֹון Dagon וַ wa וְ and יָּשִׁ֥בוּ yyāšˌivû שׁוב return אֹתֹ֖ו ʔōṯˌô אֵת [object marker] לִ li לְ to מְקֹומֹֽו׃ mᵊqômˈô מָקֹום place
5:3. cumque surrexissent diluculo Azotii altera die ecce Dagon iacebat pronus in terram ante arcam Domini et tulerunt Dagon et restituerunt eum in loco suoAnd when the Azotians arose early the next day, behold Dagon lay upon his face on the ground before the ark of the Lord: and they took Dagon, and set him again in his place.
3. And when they of Ashdod arose early on the morrow, behold, Dagon was fallen upon his face to the ground before the ark of the LORD. And they took Dagon, and set him in his place again.
5:3. And when the Ashdodites had risen up at first light on the next day, behold, Dagon was lying prone on the ground before the ark of the Lord. And they took Dagon, and they set him again in his place.
5:3. And when they of Ashdod arose early on the morrow, behold, Dagon [was] fallen upon his face to the earth before the ark of the LORD. And they took Dagon, and set him in his place again.
And when they of Ashdod arose early on the morrow, behold, Dagon [was] fallen upon his face to the earth before the ark of the LORD. And they took Dagon, and set him in his place again:

5:3 И встали Азотяне рано на другой день, и вот, Дагон лежит лицем своим к земле пред ковчегом Господним. И взяли они Дагона и опять поставили его на свое место.
5:3
καὶ και and; even
ὤρθρισαν ορθριζω get up at dawn
οἱ ο the
Ἀζώτιοι αζωτιος and; even
εἰσῆλθον εισερχομαι enter; go in
εἰς εις into; for
οἶκον οικος home; household
Δαγων δαγων and; even
εἶδον οραω view; see
καὶ και and; even
ἰδοὺ ιδου see!; here I am
Δαγων δαγων fall
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἐνώπιον ενωπιος in the face; facing
κιβωτοῦ κιβωτος ark
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ἤγειραν εγειρω rise; arise
τὸν ο the
Δαγων δαγων and; even
κατέστησαν καθιστημι establish; appoint
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
αὐτοῦ αυτος he; him
καὶ και and; even
ἐβαρύνθη βαρυνω weighty; weigh down
χεὶρ χειρ hand
κυρίου κυριος lord; master
ἐπὶ επι in; on
τοὺς ο the
Ἀζωτίους αζωτιος and; even
ἐβασάνισεν βασανιζω torment
αὐτοὺς αυτος he; him
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
αὐτοὺς αυτος he; him
εἰς εις into; for
τὰς ο the
ἕδρας εδρα he; him
τὴν ο the
Ἄζωτον αζωτος Azōtos; Azotos
καὶ και and; even
τὰ ο the
ὅρια οριον frontier
αὐτῆς αυτος he; him
5:3
וַ wa וְ and
יַּשְׁכִּ֤מוּ yyaškˈimû שׁכם rise early
אַשְׁדֹּודִים֙ ʔašdôḏîm אַשְׁדֹּודִי from Ashdod
מִֽ mˈi מִן from
מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
דָגֹ֗ון ḏāḡˈôn דָּגֹון Dagon
נֹפֵ֤ל nōfˈēl נפל fall
לְ lᵊ לְ to
פָנָיו֙ fānāʸw פָּנֶה face
אַ֔רְצָה ʔˈarṣā אֶרֶץ earth
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּקְחוּ֙ yyiqḥˌû לקח take
אֶת־ ʔeṯ- אֵת [object marker]
דָּגֹ֔ון dāḡˈôn דָּגֹון Dagon
וַ wa וְ and
יָּשִׁ֥בוּ yyāšˌivû שׁוב return
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
לִ li לְ to
מְקֹומֹֽו׃ mᵊqômˈô מָקֹום place
5:3. cumque surrexissent diluculo Azotii altera die ecce Dagon iacebat pronus in terram ante arcam Domini et tulerunt Dagon et restituerunt eum in loco suo
And when the Azotians arose early the next day, behold Dagon lay upon his face on the ground before the ark of the Lord: and they took Dagon, and set him again in his place.
5:3. And when the Ashdodites had risen up at first light on the next day, behold, Dagon was lying prone on the ground before the ark of the Lord. And they took Dagon, and they set him again in his place.
5:3. And when they of Ashdod arose early on the morrow, behold, Dagon [was] fallen upon his face to the earth before the ark of the LORD. And they took Dagon, and set him in his place again.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:3: They of Ashdod arose early on the morrow - Probably to perform some act of their superstition in the temple of their idol.
Dagon was fallen upon his face - This was one proof, which they little expected, of the superiority of the God of Israel.
Set him in his place again - Supposing his fall might have been merely accidental.
1 Kings (1 Samuel) 5:4
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: Dagon was: Exo 12:12; Psa 97:7; Isa 19:1, Isa 46:1, Isa 46:2; Zep 2:11; Mar 3:11; Luk 10:18-20; Co2 6:14-16
set him: Isa 19:1, Isa 40:20, Isa 41:7, Isa 44:17-20, Isa 46:1, Isa 46:2, Isa 46:7; Jer 10:8
Carl Friedrich Keil and Franz Delitzsch

The next morning the Ashdodites found Dagon lying on his face upon the ground before the ark of Jehovah, and restored him to his place again, evidently supposing that the idol had fallen or been thrown down by some accident.
John Gill
And when they of Ashdod arose early on the morrow, Either the people, the inhabitants of the place, who came early to pay their devotions to their idol, before they went on their business; or the priests of the idol, who came to sacrifice in the morning:
and, behold, Dagon was fallen upon his face to the earth before the ark of the Lord; as if he was subject to it, and giving adoration to it, and owning it was above him, and had superior power over him:
and they took Dagon, and set him in his place again; having no notion that it was owing to the ark of God, or to the God of Israel, that he was fallen, but that it was a matter of chance.
John Wesley
They - The priests of Dagon. Set him - Supposing his fall was casual.
Robert Jamieson, A. R. Fausset and David Brown
DAGON FALLS DOWN. (1Kings 5:3-5)
they of Ashdod arose early--They were filled with consternation when they found the object of their stupid veneration prostrate before the symbol of the divine presence. Though set up, it fell again, and lay in a state of complete mutilation; its head and arms, severed from the trunk, were lying in distant and separate places, as if violently cast off, and only the fishy part remained. The degradation of their idol, though concealed by the priests on the former occasion, was now more manifest and infamous. It lay in the attitude of a vanquished enemy and a suppliant, and this picture of humiliation significantly declared the superiority of the God of Israel.
5:45:4: Եւ եղեւ իբրեւ կանխեցին ընդ առաւօտն ՚ի վաղի՛ւ անդր՝ եւ ահա Դագոն կործանեա՛լ կայր ՚ի վերայ երեսա՛ց իւրոց յերկիր առաջի տապանակի ուխտին Տեառն. եւ գլո՛ւխն Դագոնայ, եւ երկոքին թա՛թք ոտից նորա խորտակեալք եւ ցրուեալք ընդ մէջ գետինն. եւ երկոքին դաստա՛կք ձեռաց նորա անկեա՛լք զսեմովքն[2877]. [2877] Յօրինակին պակասէր. Եւ եղեւ իբրեւ կանխե՛՛։ Ոսկան. Եւ ցրուեալք ընդ մէջ գետնին։
4 Երբ յաջորդ առաւօտ նորից կանուխ զարթնեցին, տեսան, որ Դագոնը Տիրոջ ուխտի տապանակի առջեւ երեսնիվայր ընկած է, Դագոնի գլուխն ու ոտքի[8] երկու թաթերը ջարդուած են ու գետնին ցրուած, ձեռքի երկու դաստակները ընկած են դռան սեմին. Դագոնի միայն իրանն էր մնացել:[8] 8. Յունարէն եւ միւս բնագրերում՝ ձեռքի:
4 Հետեւեալ օրը դարձեալ առտուն կանուխ եկան ու տեսան թէ Դագոն Տէրոջը տապանակին առջեւ երեսի վրայ գետինը ինկեր էր։ Դագոնին գլուխն ու ձեռքերուն երկու թաթերը կոտրած ու սեմին վրայ ինկած էին եւ միայն Դագոնին մարմինը մնացեր էր։
Եւ եղեւ իբրեւ կանխեցին ընդ առաւօտն ի վաղիւ անդր, եւ ահա Դագոն կործանեալ կայր ի վերայ երեսաց իւրոց յերկիր առաջի տապանակի ուխտին Տեառն. եւ գլուխն Դագոնայ [95]եւ երկոքին թաթք ոտից նորա խորտակեալք եւ ցրուեալք ընդ մէջ գետինն``, եւ երկոքին դաստակք ձեռաց նորա անկեալք զսեմովքն. բայց միայն [96]ողնայարն Դագոնայ մնացեալ էր:

5:4: Եւ եղեւ իբրեւ կանխեցին ընդ առաւօտն ՚ի վաղի՛ւ անդր՝ եւ ահա Դագոն կործանեա՛լ կայր ՚ի վերայ երեսա՛ց իւրոց յերկիր առաջի տապանակի ուխտին Տեառն. եւ գլո՛ւխն Դագոնայ, եւ երկոքին թա՛թք ոտից նորա խորտակեալք եւ ցրուեալք ընդ մէջ գետինն. եւ երկոքին դաստա՛կք ձեռաց նորա անկեա՛լք զսեմովքն[2877].
[2877] Յօրինակին պակասէր. Եւ եղեւ իբրեւ կանխե՛՛։ Ոսկան. Եւ ցրուեալք ընդ մէջ գետնին։
4 Երբ յաջորդ առաւօտ նորից կանուխ զարթնեցին, տեսան, որ Դագոնը Տիրոջ ուխտի տապանակի առջեւ երեսնիվայր ընկած է, Դագոնի գլուխն ու ոտքի[8] երկու թաթերը ջարդուած են ու գետնին ցրուած, ձեռքի երկու դաստակները ընկած են դռան սեմին. Դագոնի միայն իրանն էր մնացել:
[8] 8. Յունարէն եւ միւս բնագրերում՝ ձեռքի:
4 Հետեւեալ օրը դարձեալ առտուն կանուխ եկան ու տեսան թէ Դագոն Տէրոջը տապանակին առջեւ երեսի վրայ գետինը ինկեր էր։ Դագոնին գլուխն ու ձեռքերուն երկու թաթերը կոտրած ու սեմին վրայ ինկած էին եւ միայն Դագոնին մարմինը մնացեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
5:45:4 И встали они поутру на следующий день, и вот, Дагон лежит ниц на земле пред ковчегом Господним; голова Дагонова и [обе ноги его и] обе руки его [лежали] отсеченные, каждая особо, на пороге, осталось только туловище Дагона.
5:4 καὶ και and; even ἐγένετο γινομαι happen; become ὅτε οτε when ὤρθρισαν ορθριζω get up at dawn τὸ ο the πρωί πρωι early καὶ και and; even ἰδοὺ ιδου see!; here I am Δαγων δαγων fall ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐνώπιον ενωπιος in the face; facing κιβωτοῦ κιβωτος ark διαθήκης διαθηκη covenant κυρίου κυριος lord; master καὶ και and; even ἡ ο the κεφαλὴ κεφαλη head; top Δαγων δαγων and; even ἀμφότερα αμφοτερος both τὰ ο the ἴχνη ιχνος footstep χειρῶν χειρ hand αὐτοῦ αυτος he; him ἀφῃρημένα αφαιρεω take away ἐπὶ επι in; on τὰ ο the ἐμπρόσθια εμπροσθιον each καὶ και and; even ἀμφότεροι αμφοτερος both οἱ ο the καρποὶ καρπος.1 fruit τῶν ο the χειρῶν χειρ hand αὐτοῦ αυτος he; him πεπτωκότες πιπτω fall ἐπὶ επι in; on τὸ ο the πρόθυρον προθυρον besides; only ἡ ο the ῥάχις ραχις leave below / behind
5:4 וַ wa וְ and יַּשְׁכִּ֣מוּ yyaškˈimû שׁכם rise early בַ va בְּ in † הַ the בֹּקֶר֮ bbōqer בֹּקֶר morning מִֽ mˈi מִן from מָּחֳרָת֒ mmoḥᵒrˌāṯ מָחֳרָת next day וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold דָגֹ֗ון ḏāḡˈôn דָּגֹון Dagon נֹפֵ֤ל nōfˈēl נפל fall לְ lᵊ לְ to פָנָיו֙ fānāʸw פָּנֶה face אַ֔רְצָה ʔˈarṣā אֶרֶץ earth לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and רֹ֨אשׁ rˌōš רֹאשׁ head דָּגֹ֜ון dāḡˈôn דָּגֹון Dagon וּ û וְ and שְׁתֵּ֣י׀ šᵊttˈê שְׁנַיִם two כַּפֹּ֣ות kappˈôṯ כַּף palm יָדָ֗יו yāḏˈāʸw יָד hand כְּרֻתֹות֙ kᵊruṯôṯ כרת cut אֶל־ ʔel- אֶל to הַ ha הַ the מִּפְתָּ֔ן mmiftˈān מִפְתָּן podium רַ֥ק rˌaq רַק only דָּגֹ֖ון dāḡˌôn דָּגֹון Dagon נִשְׁאַ֥ר nišʔˌar שׁאר remain עָלָֽיו׃ ʕālˈāʸw עַל upon
5:4. rursumque mane die alio consurgentes invenerunt Dagon iacentem super faciem suam in terram coram arca Domini caput autem Dagon et duae palmae manuum eius abscisae erant super limenAnd the next day again, when they rose in the morning, they found Dagon lying upon his face on the earth before the ark of the Lord: and the head of Dagon, and both the palms of his hands, were cut off upon the threshold:
4. And when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground before the ark of the LORD; and the head of Dagon and both the palms of his hands cut off upon the threshold; only Dagon was left to him.
5:4. And again, on the next day, rising up in the morning, they found Dagon lying on his face upon the ground, before the ark of the Lord. But the head of Dagon, and both palms of his hands had been cut off upon the threshold.
5:4. And when they arose early on the morrow morning, behold, Dagon [was] fallen upon his face to the ground before the ark of the LORD; and the head of Dagon and both the palms of his hands [were] cut off upon the threshold; only [the stump of] Dagon was left to him.
And when they arose early on the morrow morning, behold, Dagon [was] fallen upon his face to the ground before the ark of the LORD; and the head of Dagon and both the palms of his hands [were] cut off upon the threshold; only [the stump of] Dagon was left to him:

5:4 И встали они поутру на следующий день, и вот, Дагон лежит ниц на земле пред ковчегом Господним; голова Дагонова и [обе ноги его и] обе руки его [лежали] отсеченные, каждая особо, на пороге, осталось только туловище Дагона.
5:4
καὶ και and; even
ἐγένετο γινομαι happen; become
ὅτε οτε when
ὤρθρισαν ορθριζω get up at dawn
τὸ ο the
πρωί πρωι early
καὶ και and; even
ἰδοὺ ιδου see!; here I am
Δαγων δαγων fall
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἐνώπιον ενωπιος in the face; facing
κιβωτοῦ κιβωτος ark
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
καὶ και and; even
ο the
κεφαλὴ κεφαλη head; top
Δαγων δαγων and; even
ἀμφότερα αμφοτερος both
τὰ ο the
ἴχνη ιχνος footstep
χειρῶν χειρ hand
αὐτοῦ αυτος he; him
ἀφῃρημένα αφαιρεω take away
ἐπὶ επι in; on
τὰ ο the
ἐμπρόσθια εμπροσθιον each
καὶ και and; even
ἀμφότεροι αμφοτερος both
οἱ ο the
καρποὶ καρπος.1 fruit
τῶν ο the
χειρῶν χειρ hand
αὐτοῦ αυτος he; him
πεπτωκότες πιπτω fall
ἐπὶ επι in; on
τὸ ο the
πρόθυρον προθυρον besides; only
ο the
ῥάχις ραχις leave below / behind
5:4
וַ wa וְ and
יַּשְׁכִּ֣מוּ yyaškˈimû שׁכם rise early
בַ va בְּ in
הַ the
בֹּקֶר֮ bbōqer בֹּקֶר morning
מִֽ mˈi מִן from
מָּחֳרָת֒ mmoḥᵒrˌāṯ מָחֳרָת next day
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
דָגֹ֗ון ḏāḡˈôn דָּגֹון Dagon
נֹפֵ֤ל nōfˈēl נפל fall
לְ lᵊ לְ to
פָנָיו֙ fānāʸw פָּנֶה face
אַ֔רְצָה ʔˈarṣā אֶרֶץ earth
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
רֹ֨אשׁ rˌōš רֹאשׁ head
דָּגֹ֜ון dāḡˈôn דָּגֹון Dagon
וּ û וְ and
שְׁתֵּ֣י׀ šᵊttˈê שְׁנַיִם two
כַּפֹּ֣ות kappˈôṯ כַּף palm
יָדָ֗יו yāḏˈāʸw יָד hand
כְּרֻתֹות֙ kᵊruṯôṯ כרת cut
אֶל־ ʔel- אֶל to
הַ ha הַ the
מִּפְתָּ֔ן mmiftˈān מִפְתָּן podium
רַ֥ק rˌaq רַק only
דָּגֹ֖ון dāḡˌôn דָּגֹון Dagon
נִשְׁאַ֥ר nišʔˌar שׁאר remain
עָלָֽיו׃ ʕālˈāʸw עַל upon
5:4. rursumque mane die alio consurgentes invenerunt Dagon iacentem super faciem suam in terram coram arca Domini caput autem Dagon et duae palmae manuum eius abscisae erant super limen
And the next day again, when they rose in the morning, they found Dagon lying upon his face on the earth before the ark of the Lord: and the head of Dagon, and both the palms of his hands, were cut off upon the threshold:
5:4. And again, on the next day, rising up in the morning, they found Dagon lying on his face upon the ground, before the ark of the Lord. But the head of Dagon, and both palms of his hands had been cut off upon the threshold.
5:4. And when they arose early on the morrow morning, behold, Dagon [was] fallen upon his face to the ground before the ark of the LORD; and the head of Dagon and both the palms of his hands [were] cut off upon the threshold; only [the stump of] Dagon was left to him.
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
5:4: Only the stump of Dagon was left - Literally, Only דגן dagon (i.e., the little fish) was left. It has already been remarked that Dagon had the head, arms and hands of a man or woman, and that the rest of the idol was in the form of a fish, to which Horace is supposed to make allusion in the following words: -
Desinat in piscem mulisr formosa superne
"The upper part resembling a beautiful woman; the lower, a fish."
All that was human in his form was broken off from what resembled a fish. Here was a proof that the affair was not accidental; and these proofs of God's power and authority prepared the way for his judgments.
1 Kings (1 Samuel) 5:5
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: the head: Isa 2:18, Isa 2:19, Isa 27:9; Jer 10:11, Jer 50:2; Eze 6:4-6; Dan 11:8; Mic 1:7
of Dagon: The name of this idol, Dagon, signifies a fish, and it is supposed to be the Atergatis of the Syrians, corruptly called Derceto by the Greeks, which had the upper part like a woman, and the lower part like a fish; as Lucian informs us:
Δερκετους δε ειδος εν Φοινικη εθεησαμην, θεημα ξενον; ημισεη μεν γυνη; το δε οκοσον εκ μηρων ες ακρους ποδας, ιχθυος ουρη αποτεινεται. "In Phoenicia I saw the image of Derceto; a strange sight truly! For she had the half of a woman, but from the thighs downward a fish's tail."
Diodorus (1. ii.) describing the same idol, as represented at Askelon, says, το μεν προσωπον εχει γυναικος, το δἀλλο σωμα παν ιχθυος. "It had the head of a woman, but all the rest of the body a fish's."
Probably Horace alludes to this idol, in De Art. Poet. Mic 1:4; Desinat in piscem, mulier formosa superne." "The upper part a handsome woman, and the lower part a fish." If such was the form of this idol, then everything that was human was broken off from what resembled a fish.
the stump: or, the fishy part
Carl Friedrich Keil and Franz Delitzsch

But they were obliged to give up this notion when they found the god lying on his face upon the ground again the next morning in front of the ark of Jehovah, and in fact broken to pieces, so that Dagon's head and the two hollow hands of his arms lay severed upon the threshold, and nothing was left but the trunk of the fish (דּגון). The word Dagon, in this last clause, is used in an appellative sense, viz., the fishy part, or fish's shape, from דּג, a fish. המּפתּן is no doubt the threshold of the door of the recess in which the image was set up. We cannot infer from this, however, as Thenius has done, that with the small dimensions of the recesses in the ancient temples, if the image fell forward, the pieces named might easily fall upon the threshold. This naturalistic interpretation of the miracle is not only proved to be untenable by the word כּרתות, since כּרוּת means cut off, and not broken off, but is also precluded by the improbability, not to say impossibility, of the thing itself. For if the image of Dagon, which was standing by the side of the ark, was thrown down towards the ark, so as to lie upon its face in front of it, the pieces that were broken off, viz., the head and hands, could not have fallen sideways, so as to lie upon the threshold. Even the first fall of the image of Dagon was a miracle. From the fact that their god Dagon lay upon its face before the ark of Jehovah, i.e., lay prostrate upon the earth, as though worshipping before the God of Israel, the Philistines were to learn, that even their supreme deity had been obliged to fall down before the majesty of Jehovah, the God of the Israelites. But as they did not discern the meaning of this miraculous sign, the second miracle was to show them the annihilation of their idol through the God of Israel, in such a way as to preclude every thought of accident. The disgrace attending the annihilation of their idol was probably to be heightened by the fact, that the pieces of Dagon that were smitten off were lying upon the threshold, inasmuch as what lay upon the threshold was easily trodden upon by any one who entered the house. This is intimated in the custom referred to in 1Kings 5:5, that in consequence of this occurrence, the priests of Dagon, and all who entered the temple of Dagon at Ashdod, down to the time of the historian himself, would not step upon the threshold of Dagon, i.e., the threshold where Dagon's head and hands had lain, but stepped over the threshold (not "leaped over," as many commentators assume on the ground of Zeph 1:5, which has nothing to do with the matter), that they might not touch with their feet, and so defile, the place where the pieces of their god had lain.
John Gill
And when they arose early on the morrow morning,.... For the same purpose as before; unless they had any curiosity to indulge, to see whether the ark and Dagon agreed better together, if they had any suspicion that the former mischance was to be attributed to some variance and disagreement between them:
behold, Dagon was fallen upon his face to the ground before the ark of the Lord: again, and in a worse condition than before:
and the head of Dagon, and both the palms of his hands, were cut off upon the threshold; of the temple, upon which he fell with such force, that the threshold cut off his head, and both his hands; which signified he had neither wisdom to contrive for his own safety, nor strength and power to defend himself; and therefore of what advantage could he be to his votaries? This may be an emblem of the fall of idolatry in the Gentile world, before the preaching of Christ and his Gospel in it; or of the idol of man's righteousness, which is set up, though it cannot stand, against the righteousness of Christ, and of man's renouncing that, when convinced of the weakness and insufficiency of it, and submitting to the righteousness of Christ:
only the stump of Dagon was left to him: his body, as the Targum, his head and hands being cut off; or, as it is in the Hebrew text, only Dagon was left; that is, the fishy part of this idol; for "Dag" signifies a fish; and, as Kimchi relates, this idol, from the navel upwards, had the form of a man, and from thence downwards the form of a fish; and it was the lower part that was left; See Gill on Judg 16:23.
John Wesley
Cut off - The head is the seat of wisdom; the hands the instruments of action: both are cut off to shew that he had neither wisdom nor strength to defend himself or his worshippers. Thus the priests by concealing Dagon's shame before, make it more evident and infamous. The stump - Heb. only dagon, that is, that part of it from which it was called Dagon, namely the fishy part, for Dag in Hebrew signifies a fish. It - Upon the threshold; there the trunk abode in the place where it fell, but the head and hands were slung to distant places.
5:55:5: բայց միայն ողնայա՛րն Դագոնայ մնացեա՛լ էր. վասն այնորիկ ո՛չ կոխեն քո՛ւրմք Դագոնայ զսեա՛մս տանն Դագոնայ. եւ ամենայն որ մտանէ՛ ՚ի տուն Դագոնայ՝ զսեամս տանն Դագոնայ յԱզովտոս մինչեւ ցա՛յսօր. այլ քայլելո՛վ քայլե՛ն եւ անցանեն[2878]։ [2878] Ոմանք. Ողնյարն Դագոնայ։ Յայլս պակասի. Քուրմք Դագոնայ զսեամս տանն Դագոնայ յԱզով՛՛։
5 Այդ պատճառով է, որ Դագոնի քրմերն ու բոլոր նրանք, ովքեր մտնում են Դագոնի տաճարը, մինչեւ օրս Ազոտոսի Դագոնի տաճարի սեմին ոտք չեն դնում, այլ ցատկելով վրայից են անցնում:
5 (Այս պատճառով Դագոնին քուրմերը ու Դագոնին տունը բոլոր մտնողները մինչեւ այսօր Ազովտոս եղող Դագոնին սեմին վրայ չեն կոխեր։)
Վասն այնորիկ ոչ կոխեն քուրմք Դագոնայ եւ ամենայն որ մտանէ ի տուն Դագոնայ` զսեամս տանն Դագոնայ յԱզովտոս մինչեւ ցայսօր. [97]այլ քայլելով քայլեն եւ անցանեն:

5:5: բայց միայն ողնայա՛րն Դագոնայ մնացեա՛լ էր. վասն այնորիկ ո՛չ կոխեն քո՛ւրմք Դագոնայ զսեա՛մս տանն Դագոնայ. եւ ամենայն որ մտանէ՛ ՚ի տուն Դագոնայ՝ զսեամս տանն Դագոնայ յԱզովտոս մինչեւ ցա՛յսօր. այլ քայլելո՛վ քայլե՛ն եւ անցանեն[2878]։
[2878] Ոմանք. Ողնյարն Դագոնայ։ Յայլս պակասի. Քուրմք Դագոնայ զսեամս տանն Դագոնայ յԱզով՛՛։
5 Այդ պատճառով է, որ Դագոնի քրմերն ու բոլոր նրանք, ովքեր մտնում են Դագոնի տաճարը, մինչեւ օրս Ազոտոսի Դագոնի տաճարի սեմին ոտք չեն դնում, այլ ցատկելով վրայից են անցնում:
5 (Այս պատճառով Դագոնին քուրմերը ու Դագոնին տունը բոլոր մտնողները մինչեւ այսօր Ազովտոս եղող Դագոնին սեմին վրայ չեն կոխեր։)
zohrab-1805▾ eastern-1994▾ western am▾
5:55:5 Посему жрецы Дагоновы и все приходящие в капище Дагона в Азот не ступают на порог Дагонов до сего дня, [а переступают чрез него].
5:5 διὰ δια through; because of τοῦτο ουτος this; he οὐκ ου not ἐπιβαίνουσιν επιβαινω mount; step on οἱ ο the ἱερεῖς ιερευς priest Δαγων δαγων and; even πᾶς πας all; every ὁ ο the εἰσπορευόμενος εισπορευομαι intrude; travel into εἰς εις into; for οἶκον οικος home; household Δαγων δαγων in; on βαθμὸν βαθμος pace οἴκου οικος home; household Δαγων δαγων in Ἀζώτῳ αζωτος Azōtos; Azotos ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he ὅτι οτι since; that ὑπερβαίνοντες υπερβαινω overstep ὑπερβαίνουσιν υπερβαινω overstep
5:5 עַל־ ʕal- עַל upon כֵּ֡ן kˈēn כֵּן thus לֹֽא־ lˈō- לֹא not יִדְרְכוּ֩ yiḏrᵊḵˌû דרך tread כֹהֲנֵ֨י ḵōhᵃnˌê כֹּהֵן priest דָגֹ֜ון ḏāḡˈôn דָּגֹון Dagon וְ wᵊ וְ and כָֽל־ ḵˈol- כֹּל whole הַ ha הַ the בָּאִ֧ים bbāʔˈîm בוא come בֵּית־ bêṯ- בַּיִת house דָּגֹ֛ון dāḡˈôn דָּגֹון Dagon עַל־ ʕal- עַל upon מִפְתַּ֥ן miftˌan מִפְתָּן podium דָּגֹ֖ון dāḡˌôn דָּגֹון Dagon בְּ bᵊ בְּ in אַשְׁדֹּ֑וד ʔašdˈôḏ אַשְׁדֹּוד Ashdod עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ ס zzˈeh . s זֶה this
5:5. porro Dagon truncus solus remanserat in loco suo propter hanc causam non calcant sacerdotes Dagon et omnes qui ingrediuntur templum eius super limen Dagon in Azoto usque in hodiernum diemAnd only the stump of Dagon remained in its place. For this cause neither the priests of Dagon, nor any that go into the temple, tread on the threshold of Dagon in Azotus unto this day.
5. Therefore neither the priests of Dagon, nor any that come into Dagon’s house, tread on the threshold of Dagon in Ashdod, unto this day.
5:5. Moreover, only the trunk of Dagon remained in its place. For this reason, the priests of Dagon, and all who enter his temple, do not tread upon the threshold of Dagon in Ashdod, even to this day.
5:5. Therefore neither the priests of Dagon, nor any that come into Dagon’s house, tread on the threshold of Dagon in Ashdod unto this day.
Therefore neither the priests of Dagon, nor any that come into Dagon' s house, tread on the threshold of Dagon in Ashdod unto this day:

5:5 Посему жрецы Дагоновы и все приходящие в капище Дагона в Азот не ступают на порог Дагонов до сего дня, [а переступают чрез него].
5:5
διὰ δια through; because of
τοῦτο ουτος this; he
οὐκ ου not
ἐπιβαίνουσιν επιβαινω mount; step on
οἱ ο the
ἱερεῖς ιερευς priest
Δαγων δαγων and; even
πᾶς πας all; every
ο the
εἰσπορευόμενος εισπορευομαι intrude; travel into
εἰς εις into; for
οἶκον οικος home; household
Δαγων δαγων in; on
βαθμὸν βαθμος pace
οἴκου οικος home; household
Δαγων δαγων in
Ἀζώτῳ αζωτος Azōtos; Azotos
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
ὅτι οτι since; that
ὑπερβαίνοντες υπερβαινω overstep
ὑπερβαίνουσιν υπερβαινω overstep
5:5
עַל־ ʕal- עַל upon
כֵּ֡ן kˈēn כֵּן thus
לֹֽא־ lˈō- לֹא not
יִדְרְכוּ֩ yiḏrᵊḵˌû דרך tread
כֹהֲנֵ֨י ḵōhᵃnˌê כֹּהֵן priest
דָגֹ֜ון ḏāḡˈôn דָּגֹון Dagon
וְ wᵊ וְ and
כָֽל־ ḵˈol- כֹּל whole
הַ ha הַ the
בָּאִ֧ים bbāʔˈîm בוא come
בֵּית־ bêṯ- בַּיִת house
דָּגֹ֛ון dāḡˈôn דָּגֹון Dagon
עַל־ ʕal- עַל upon
מִפְתַּ֥ן miftˌan מִפְתָּן podium
דָּגֹ֖ון dāḡˌôn דָּגֹון Dagon
בְּ bᵊ בְּ in
אַשְׁדֹּ֑וד ʔašdˈôḏ אַשְׁדֹּוד Ashdod
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ ס zzˈeh . s זֶה this
5:5. porro Dagon truncus solus remanserat in loco suo propter hanc causam non calcant sacerdotes Dagon et omnes qui ingrediuntur templum eius super limen Dagon in Azoto usque in hodiernum diem
And only the stump of Dagon remained in its place. For this cause neither the priests of Dagon, nor any that go into the temple, tread on the threshold of Dagon in Azotus unto this day.
5:5. Moreover, only the trunk of Dagon remained in its place. For this reason, the priests of Dagon, and all who enter his temple, do not tread upon the threshold of Dagon in Ashdod, even to this day.
5:5. Therefore neither the priests of Dagon, nor any that come into Dagon’s house, tread on the threshold of Dagon in Ashdod unto this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:5: Tread on the threshold - Because the arms, etc., of Dagon were broken off by his fall on the threshold, the threshold became sacred, and neither his priests nor worshippers ever tread on the threshold. Thus it was ordered, in the Divine providence, that, by a religious custom of their own, they should perpetuate their disgrace, the insufficiency of their worship, and the superiority of the God of Israel.
It is supposed that the idolatrous Israelites, in the time of Zephaniah, had adopted the worship of Dagon: and that in this sense Sa1 1:9 is to be understood: In the same day will I punish all those who leap upon the threshold. In order to go into such temples, and not tread on the threshold, the people must step or leap over them; and in this way the above passage may be understood. Indeed, the thresholds of the temples in various places were deemed so sacred that the people were accustomed to fall down and kiss them. When Christianity became corrupted, this adoration of the thresholds of the churches took place.
1 Kings (1 Samuel) 5:6
Albert Barnes: Notes on the Bible - 1834
5:5: This custom still existed among the worshippers of Dagon so late as the reign of Josiah (see the marginal reference).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: neither: Psa 115:4-7, Psa 135:15-18
tread: Jos 5:15; Zep 1:9
Geneva 1599
Therefore neither the priests of Dagon, nor any that come into Dagon's house, (c) tread on the threshold of Dagon in Ashdod unto this day.
(c) Thus instead of acknowledging the true God by this miracle, they fall into greater superstition.
John Gill
Therefore neither the priests of Dagon, nor any that come into Dagon's house,.... Neither the priests that continually attended the worship and service of Dagon, nor the people that came there to pay their devotions to him:
tread on the threshold of Dagon in Ashdod unto this day: but used to leap over it, either reckoning it sacred because touched by their idol, which fell upon it; or rather, as it should seem, in a way of detestation, because it had been the means of cutting off the head and hands of their idol; and this custom not only continued to the latter days of Samuel, the writer of this book; but even among the Philistines in one place or another to the times of Zephaniah, who seems to allude to it, Zeph 1:9. In later times there was another deity worshipped at Ashdod; according to Masius (s), the Philistine Venus, or Astarte, was worshipped in this place; though perhaps she may be no other than Atergatis, or Adergatis, which with Selden (t) is only a corruption of Addir-dag, the magnificent fish, in which form Dagon is supposed to be; so the Phoenician goddess Derceto, worshipped at Ashkelon had the face of a woman, and the other part was all fish; though Ben Gersom says Dagon was in the form of a man, and which is confirmed by the Complutensian edition of the Septuagint, which on 1Kings 5:4 reads, "the soles of his feet were cut off"; which is a much better reading than the common one, "the soles of his hands", which is not sense; by which it appears that he had head, hands, and feet; wherefore it seems most likely that he had his name from Dagon, signifying corn: See Gill on Judg 16:23.
(s) Comment. in Jos. xv. 47. (t) De Dis. Syr. Syntagu. l. 2. c. 3. p. 267.
John Wesley
This day - When this history was written, which if written by Samuel towards the end of his life, was a sufficient ground for this expression.
Robert Jamieson, A. R. Fausset and David Brown
Therefore neither the priests . . . nor any . . . tread on the threshold of Dagon--A superstitious ceremony crept in, and in the providence of God was continued, by which the Philistines contributed to publish this proof of the helplessness of their god.
unto this day--The usage continued in practice at the time when this history was written--probably in the later years of Samuel's life.
5:65:6: Եւ ծանրացա՛ւ ձեռն Տեառն ՚ի վերայ Ազովտայ. եւ ած ՚ի վերայ նոցա հարուա՛ծս յերաստա՛նս, եւ եռացոյց մկո՛ւնս յա՛նդս նոցա. եւ եղեւ շըշո՛ւկ մեծ մահու ՚ի քաղաքին։
6 Եւ Տիրոջ ձեռքը բարձրացաւ Ազոտոսի վրայ, թութքով հիւանդացրեց նրանց, նրանց դաշտերում վխտալ տուեց մկներին, եւ քաղաքում մահառիթ սոսկում առաջացաւ:
6 Անկէ յետոյ Տէրոջը ձեռքը Ազովտացիներուն վրայ ծանրացաւ ու զանոնք կորսնցուց։ Զանոնք Ազովտոսին ու անոր սահմաններուն մէջ թանչքի ուռեցքներով զարկաւ։
Եւ ծանրացաւ ձեռն Տեառն ի վերայ [98]Ազովտայ, եւ [99]ած ի վերայ նոցա հարուածս յերաստանս, եւ եռացոյց մկունս յանդս նոցա. եւ եղեւ շշուկ մեծ մահու ի քաղաքին:

5:6: Եւ ծանրացա՛ւ ձեռն Տեառն ՚ի վերայ Ազովտայ. եւ ած ՚ի վերայ նոցա հարուա՛ծս յերաստա՛նս, եւ եռացոյց մկո՛ւնս յա՛նդս նոցա. եւ եղեւ շըշո՛ւկ մեծ մահու ՚ի քաղաքին։
6 Եւ Տիրոջ ձեռքը բարձրացաւ Ազոտոսի վրայ, թութքով հիւանդացրեց նրանց, նրանց դաշտերում վխտալ տուեց մկներին, եւ քաղաքում մահառիթ սոսկում առաջացաւ:
6 Անկէ յետոյ Տէրոջը ձեռքը Ազովտացիներուն վրայ ծանրացաւ ու զանոնք կորսնցուց։ Զանոնք Ազովտոսին ու անոր սահմաններուն մէջ թանչքի ուռեցքներով զարկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:65:6 И отяготела рука Господня над Азотянами, и Он поражал их и наказал их мучительными наростами, в Азоте и в окрестностях его, [а внутри страны размножились мыши, и было в городе великое отчаяние].
5:6 καὶ και and; even ἐβαρύνθη βαρυνω weighty; weigh down χεὶρ χειρ hand κυρίου κυριος lord; master ἐπὶ επι in; on Ἄζωτον αζωτος Azōtos; Azotos καὶ και and; even ἐπήγαγεν επαγω instigate; bring on αὐτοῖς αυτος he; him καὶ και and; even ἐξέζεσεν εκζεω he; him εἰς εις into; for τὰς ο the ναῦς ναυς ship καὶ και and; even μέσον μεσος in the midst; in the middle τῆς ο the χώρας χωρα territory; estate αὐτῆς αυτος he; him ἀνεφύησαν αναφυω and; even ἐγένετο γινομαι happen; become σύγχυσις συγχυσις confusion θανάτου θανατος death μεγάλη μεγας great; loud ἐν εν in τῇ ο the πόλει πολις city
5:6 וַ wa וְ and תִּכְבַּ֧ד ttiḵbˈaḏ כבד be heavy יַד־ yaḏ- יָד hand יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הָ hā הַ the אַשְׁדֹּודִ֖ים ʔašdôḏˌîm אַשְׁדֹּודִי from Ashdod וַ wa וְ and יְשִׁמֵּ֑ם yᵊšimmˈēm שׁמם be desolate וַ wa וְ and יַּ֤ךְ yyˈaḵ נכה strike אֹתָם֙ ʔōṯˌām אֵת [object marker] בַּב *ba בְּ in †† * הַ the טְּחֹרִ֔יםעפלים *ṭṭᵊḥōrˈîm טְחֹרִים tumours אֶת־ ʔeṯ- אֵת [object marker] אַשְׁדֹּ֖וד ʔašdˌôḏ אַשְׁדֹּוד Ashdod וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] גְּבוּלֶֽיהָ׃ gᵊvûlˈeʸhā גְּבוּל boundary
5:6. adgravata autem est manus Domini super Azotios et demolitus est eos et percussit in secretiori parte natium Azotum et fines eiusAnd the hand of the Lord was heavy upon the Azotians, and he destroyed them, and afflicted Azotus and the coasts thereof with emerods. And in the villages and fields in the midst of that country, there came forth a multitude of mice, and there was the confusion of a great mortality in the city.
6. But the hand of the LORD was heavy upon them of Ashdod, and he destroyed them, and smote them with tumours, even Ashdod and the borders thereof.
5:6. Now the hand of the Lord weighed heavily upon the Ashdodites, and he destroyed them. And he struck Ashdod and its borders at the inner part of the buttocks. And in the villages and fields, in the midst of that region, mice rose up and burst forth. And this caused a great tumult unto death in the city.
5:6. But the hand of the LORD was heavy upon them of Ashdod, and he destroyed them, and smote them with emerods, [even] Ashdod and the coasts thereof.
But the hand of the LORD was heavy upon them of Ashdod, and he destroyed them, and smote them with emerods, [even] Ashdod and the coasts thereof:

5:6 И отяготела рука Господня над Азотянами, и Он поражал их и наказал их мучительными наростами, в Азоте и в окрестностях его, [а внутри страны размножились мыши, и было в городе великое отчаяние].
5:6
καὶ και and; even
ἐβαρύνθη βαρυνω weighty; weigh down
χεὶρ χειρ hand
κυρίου κυριος lord; master
ἐπὶ επι in; on
Ἄζωτον αζωτος Azōtos; Azotos
καὶ και and; even
ἐπήγαγεν επαγω instigate; bring on
αὐτοῖς αυτος he; him
καὶ και and; even
ἐξέζεσεν εκζεω he; him
εἰς εις into; for
τὰς ο the
ναῦς ναυς ship
καὶ και and; even
μέσον μεσος in the midst; in the middle
τῆς ο the
χώρας χωρα territory; estate
αὐτῆς αυτος he; him
ἀνεφύησαν αναφυω and; even
ἐγένετο γινομαι happen; become
σύγχυσις συγχυσις confusion
θανάτου θανατος death
μεγάλη μεγας great; loud
ἐν εν in
τῇ ο the
πόλει πολις city
5:6
וַ wa וְ and
תִּכְבַּ֧ד ttiḵbˈaḏ כבד be heavy
יַד־ yaḏ- יָד hand
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
הָ הַ the
אַשְׁדֹּודִ֖ים ʔašdôḏˌîm אַשְׁדֹּודִי from Ashdod
וַ wa וְ and
יְשִׁמֵּ֑ם yᵊšimmˈēm שׁמם be desolate
וַ wa וְ and
יַּ֤ךְ yyˈaḵ נכה strike
אֹתָם֙ ʔōṯˌām אֵת [object marker]
בַּב
*ba בְּ in
* הַ the
טְּחֹרִ֔יםעפלים
*ṭṭᵊḥōrˈîm טְחֹרִים tumours
אֶת־ ʔeṯ- אֵת [object marker]
אַשְׁדֹּ֖וד ʔašdˌôḏ אַשְׁדֹּוד Ashdod
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
גְּבוּלֶֽיהָ׃ gᵊvûlˈeʸhā גְּבוּל boundary
5:6. adgravata autem est manus Domini super Azotios et demolitus est eos et percussit in secretiori parte natium Azotum et fines eius
And the hand of the Lord was heavy upon the Azotians, and he destroyed them, and afflicted Azotus and the coasts thereof with emerods. And in the villages and fields in the midst of that country, there came forth a multitude of mice, and there was the confusion of a great mortality in the city.
5:6. Now the hand of the Lord weighed heavily upon the Ashdodites, and he destroyed them. And he struck Ashdod and its borders at the inner part of the buttocks. And in the villages and fields, in the midst of that region, mice rose up and burst forth. And this caused a great tumult unto death in the city.
5:6. But the hand of the LORD was heavy upon them of Ashdod, and he destroyed them, and smote them with emerods, [even] Ashdod and the coasts thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: И отяготела рука Господня над филистимлянами (ср. ст. 7, 9, 11): грозные знамения, сопровождавшие собой пребывание Ковчега Завета в земле филистимлян, должны были показать последним неуместность посвящения Ковчега языческим идолам, величие и могущество Бога израилева и полное ничтожество их собственных божеств, бессильных помочь не только другим, но и себе (VI:5-6).

И Господь поражал их (филистимлян) и наказал их мучительными наростами: "Семьдесят толковников, - замечает блаж. Феодорит, - перевели: "поражены были на седалищах"; Акила - "имели веред гангрены"; Иосиф Флавий показывает, что они страдали поносом. "Никто да не признает эти указания за разногласие, ибо за поносом следовала болезнь седалищ - частое извержение воспалило (в славянском переводе сказано: "и воскипе им на седалищах") извергающие части; с течением же времени воспаление перешло в гангрену" (толк. на 1: Цар. вопр. 10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Distress of the Philistines. B. C. 1120.

6 But the hand of the LORD was heavy upon them of Ashdod, and he destroyed them, and smote them with emerods, even Ashdod and the coasts thereof. 7 And when the men of Ashdod saw that it was so, they said, The ark of the God of Israel shall not abide with us: for his hand is sore upon us, and upon Dagon our god. 8 They sent therefore and gathered all the lords of the Philistines unto them, and said, What shall we do with the ark of the God of Israel? And they answered, Let the ark of the God of Israel be carried about unto Gath. And they carried the ark of the God of Israel about thither. 9 And it was so, that, after they had carried it about, the hand of the LORD was against the city with a very great destruction: and he smote the men of the city, both small and great, and they had emerods in their secret parts. 10 Therefore they sent the ark of God to Ekron. And it came to pass, as the ark of God came to Ekron, that the Ekronites cried out, saying, They have brought about the ark of the God of Israel to us, to slay us and our people. 11 So they sent and gathered together all the lords of the Philistines, and said, Send away the ark of the God of Israel, and let it go again to his own place, that it slay us not, and our people: for there was a deadly destruction throughout all the city; the hand of God was very heavy there. 12 And the men that died not were smitten with the emerods: and the cry of the city went up to heaven.
The downfall of Dagon (if the people had made a good use of it, and had been brought by it to repent of their idolatries and to humble themselves before the God of Israel and seek his face) might have prevented the vengeance which God here proceeds to take upon them for the indignities done to his ark, and their obstinate adherence to their idol, in defiance of the plainest conviction. Lord, when thy hand is lifted up they will not see, but they shall see, Isa. xxvi. 11. And, if they will not see the glory, they shall feel the weight, of God's hand, for so the Philistines did. The hand of the Lord was heavy upon them (v. 6), and he not only convinced them of their folly, but severely chastised their insolence. 1. He destroyed them, that is, cut many of them off by sudden death, those, we may suppose, that had most triumphed in the captivity of the ark. This is distinguished from the disease with which others were smitten. At Gath it is called a great destruction (v. 9), a deadly destruction, v. 11. And it is expressly said (v. 12) that those who were smitten with the emerods were the men that died not by the other destruction, which probably was the pestilence. They boasted of the great slaughter which their sword had made among the Israelites, ch. iv. 10. But God lets them know that though he does not see fit to draw Israel's sword against them (they were unworthy to be employed), yet God had a sword of his own, with which he could make a no less dreadful execution among them, which if he whet, and his hand take hold on judgment, he will render vengeance to his enemies, Deut. xxxii. 41, 42. Note, Those that contend with God, his ark, and his Israel, will infallibly be ruined at last. If conviction conquer not, destruction shall. 2. Those that were not destroyed he smote with emerods (v. 6), in their secret parts (v. 9), so grievous that (v. 12) the cry went up to heaven, that is, it might be heard a great way off, and perhaps, in the extremity of their pain and misery, they cried, not to Dagon, but to the God of heaven. The Psalmist, speaking of this sore judgment upon the Philistines, describes it thus: God smote his enemies in the hinder parts, and put them to a perpetual reproach, Ps. lxxviii. 66. The emerods (which we call the piles, and perhaps it was then a more grievous disease than it is now) is threatened among the judgments that would be the fruit of the curse, Deut. xxviii. 27. It was both a painful and shameful disease; a vile disease for vile deserts. By it God would humble their pride, and put contempt upon them, as they had done upon his ark. The disease was epidemical, and perhaps, among them, a new disease. Ashdod was smitten, and the coasts thereof, the country round. For contempt of God's ordinances, many are weak and sick, and many sleep, 1 Cor. xi. 30. 3. The men of Ashdod were soon aware that it was the hand of God, the God of Israel, v. 7. Thus they were constrained to acknowledge his power and dominion, and confess themselves within his jurisdiction, and yet they would not renounce Dagon and submit to Jehovah; but rather, now that he touched their bone and their flesh, and in a tender part, they were ready to curse him to his face, and instead of making their peace with him, and courting the stay of his ark upon better terms, they desired to get clear of it, as the Gadarenes, who, when they had lost their swine, desired Christ to depart out of their coasts. Carnal hearts, when they smart under the judgments of God, would rather, if it were possible, put him far from them than enter into covenant and communion with him, and make him their friend. Thus the men of Ashdod resolve, The ark of the God of Israel shall not abide with us. 4. It is resolved to change the place of its imprisonment. A great council was called, and the question proposed to all the lords was, "What shall be we with the ark?" And at last it was agreed that it should be carried to Gath, v. 8. Some superstitious conceit they had that the fault was in the place, and that the ark would be better pleased with another lodging, further off from Dagon's temple; and therefore, instead of returning it, as they should have done, to its own place, they contrive to send it to another place. Gath is pitched upon, a place famed for a race of giants, but their strength and stature are no fence against the pestilence and the emerods: the men of that city were smitten, both great and small (v. 9), both dwarfs and giants, all alike to God's judgments; none so great as to over-top them, none so small as to be over-looked by them. 5. They were all at last weary of the ark, and very willing to get rid of it. It was sent from Gath to Ekron, and, coming by order of council, the Ekronites could not refuse it, but were much exasperated against their great men for sending them such a fatal present (v. 10): They have sent it to us to slay us and our people. The ark had the tables of the law in it; and nothing more welcome to faithful Israelites than the word of God (to them it is a savour of life unto life), but to uncircumcised Philistines, that persist in enmity to God, nothing more dreadful nor unwelcome: to them it is a savour of death unto death. A general assembly is instantly called, to advise about sending the ark again to its place, v. 11. While they are consulting about it, the hand of God is doing execution; and their contrivances to evade the judgment do but spread it. Many drop down dead among them. Many more are raging ill of the emerods, v. 12. What shall they do? Their triumphs in the captivity of the ark are soon turned into lamentations, and they are as eager to quit it as ever they had been to seize it. Note, God can easily make Jerusalem a burdensome stone to all that heave at it, Zech. xii. 3. Those that fight against God will soon have enough of it, and, first or last, will be made to know that none ever hardened their hearts against him and prospered. The wealth that is got by fraud and injustice, especially that which is got by sacrilege and robbing God, though swallowed greedily, and rolled under the tongue as a sweet morsel, must be vomited up again; for, till it be, the sinner shall not feel quietness in his belly, Job xx. 15-20.
Adam Clarke: Commentary on the Bible - 1831
5:6: Smote them with emerods - The word עפלים apholim, from עפל aphal, to be elevated, probably means the disease called the bleeding piles, which appears to have been accompanied with dysentery, bloody flux, and ulcerated anus.
The Vulgate says, Et percussit in secretiori parte natium; "And he smote them in the more secret parts of their posteriors." To this the psalmist is supposed to refer, Psa 78:66, He smote all his enemies in the Hinder Parts; he put them to a perpetual reproach. Some copies of the Septuagint have εξεζεσεν αυτοις εις τας ναυς, "he inflamed them in their ships:" other copies have εις τας ἑδρας, "in their posteriors." The Syriac is the same. The Arabic enlarges: "He smote them in their posteriors, so that they were affected with a dysenteria." I suppose them to have been affected with enlargements of the haemorrhoidal veins, from which there came frequent discharges of blood.
The Septuagint and Vulgate make a very material addition to this verse: Και μεσον της χωρας αυτης ανεφυεσιν μυες· και εγενετο συγχυσις θανατου μεγαλη εν τη πολει; Et ebullierunt villae et agri in medio regionis illius; et nati sunt mures, et facta est confusio mortis magnae in civitate: "And the cities and fields of all that region burst up, and mice were produced, and there was the confusion of a great death in the city." This addition Houbigant contends was originally in the Hebrew text; and this gives us the reason why golden mice were sent, as well as the images of the emerods, (Sa1 6:4), when the ark was restored.
1 Kings (1 Samuel) 5:7
Albert Barnes: Notes on the Bible - 1834
5:6: Emerods - A corruption of "hemorrhoids." It is mentioned Deu 28:27 among the diseases with which God threatened to punish the Israelites for disobedience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: the hand: Sa1 5:7, Sa1 5:11; Exo 9:3; Psa 32:4; Act 13:11
emerods: Sa1 5:9, Sa1 5:11, Sa1 6:5; Deu 28:27; Job 31:3; Psa 78:66
thereof: The LXX and Vulgate add:
Και μεσον της χωρας αυτης ανεφυησαν μυες και εγενετο συγχυσις θανατου μεγαλη εν τη πολει.
(Et ebullierunt ville et agri in medio regionis illius, et nati sunt mures; et facta est confusio mortis magne in civitate).
"And [the cities and fields in Vulg.] the midst of that region produced mice; [Vulg. burst up, and mice were produced;] and there was the confusion of a great death in the city." Sa1 6:4, Sa1 6:5
Carl Friedrich Keil and Franz Delitzsch

The visitation of God was not restricted to the demolition of the statue of Dagon, but affected the people of Ashdod as well. "The hand of Jehovah was heavy upon the Ashdodites, and laid them waste." השׁם, from שׁמם, when applied to men, as in Mic 6:13, signifies to make desolate not only by diseases, but also by the withdrawal or diminution of the means of subsistence, the devastation of the fields, and such like. That the latter is included here, is evident from the dedicatory offerings with which the Philistines sought to mitigate the wrath of the God of the Israelites (1Kings 6:4-5, 1Kings 6:11, 1Kings 6:18), although the verse before us simply mentions the diseases with which God visited them.
(Note: At the close of 1Kings 5:3 and 1Kings 5:6 the Septuagint contains some comprehensive additions; viz., at the close of 1Kings 5:3 : Καὶ ἐβαρύνθη χεὶρ Κυρίου ἐπι τοὺς Ἀζωτίους καὶ ἐβασάνιζεν αὐτους, καὶ ἐπάταζεν αὐτους εἰς τάς ἕδρας αὐτων, τὴν Ἄζωτον καὶ τὰ ὅρια αὐτῆς; and at the end of 1Kings 5:4 : Καὶ μέσον τῆς χώρας αὐτῆς ἀνεφυησαν μύες καὶ ἐγένετο σύγχυσις θανάτου μεγάλη ἐν τῇ πολει. This last clause we also find in the Vulgate, expressed as follows: Et eballiverunt villae et agri in medio regionis illius, et nati sunt mures, et facta est confusio mortis magnae in civitate. Ewald's decision with regard to these clauses (Gesch. ii. p. 541) is, that they are not wanted at 1Kings 5:3, 1Kings 5:6, but that they are all the more necessary at 1Kings 6:1; whereas at 1Kings 5:3, 1Kings 5:6, they would rather injure the sense. Thenius admits that the clause appended to 1Kings 5:3 is nothing more than a second translation of our sixth verse, which has been interpolated by a copyist of the Greek in the wrong place; whereas that of 1Kings 5:6 contains the original though somewhat corrupt text, according to which the Hebrew text should be emended. But an impartial examination would show very clearly, that all these additions are nothing more than paraphrases founded upon the context. The last part of the addition to 1Kings 5:6 is taken verbatim from 1Kings 5:11, whilst the first part is a conjecture based upon 1Kings 6:4-5. Jerome, if indeed the addition in our text of the Vulgate really originated with him, and was not transferred into his version from the Itala, did not venture to suppress the clause interpolated in the Alexandrian version. This is very evident from the words confusio mortis magnae, which are a literal rendering of σύγχυσις θανάτου μεγάλη; whereas in 1Kings 5:11, Jerome has given to מות מהוּמת, which the lxx rendered σύγχυσις θανάτου, the much more accurate rendering pavor mortis. Moreover, neither the Syriac nor Targum Jonath. has this clause; so that long before the time of Jerome, the Hebrew text existed in the form in which the Masoretes have handed it down to us.)
"And He smote them with עפלים, i.e., boils:" according to the Rabbins, swellings on the anus, mariscae (see at Deut 28:27). For עפלים the Masoretes have invariably substituted טחרים, which is used in 1Kings 6:11, 1Kings 6:17, and was probably regarded as more decorous. Ashdod is a more precise definition of the word them, viz., Ashdod, i.e., the inhabitants of Ashdod and its territory.
John Gill
But the hand of the Lord was heavy on them of Ashdod,.... Not only on their idol, but on themselves; it had crushed him to pieces, and now it fell heavy on them to their destruction:
and he destroyed them; either by the disease after mentioned they were smitten with, or rather with some other, since that seems not to be mortal, though painful; it may be with the pestilence:
and smote them with emerods; more properly haemorrhoids, which, as Kimchi says, was the name of a disease, but he says not what; Ben Gersom calls it a very painful disease, from whence comes a great quantity of blood. Josephus (u) takes it to be the dysentery or bloody flux; it seems to be what we commonly call the piles, and has its name in Hebrew from the height of them, rising up sometimes into high large tumours:
even Ashdod and the coasts thereof; not only the inhabitants of the city were afflicted with this disease, but those of the villages round about.
(u) Antiqu. l. 6. c. 1. sect. 1.
John Wesley
Emerods - The piles.
Robert Jamieson, A. R. Fausset and David Brown
THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Kings 5:6-12)
the hand of the Lord was heavy upon them of Ashdod--The presumption of the Ashdodites was punished by a severe judgment that overtook them in the form of a pestilence.
smote them with emerods--bleeding piles, hemorrhoids (Ps 78:66), in a very aggravated form. As the heathens generally regarded diseases affecting the secret parts of the body as punishments from the gods for trespasses committed against themselves, the Ashdodites would be the more ready to look upon the prevailing epidemic as demonstrating the anger of God, already shown against their idol.
5:75:7: Եւ տեսին ա՛րք Ազովտայ՝ թէ ա՛յնպէս է. ասե՛ն. Ո՛չ նստցի տապանա՛կն Աստուծոյ առ մեզ. զի ծանրացա՛ւ ձեռն նորա ՚ի վերայ մեր, եւ ՚ի վերայ Դագոնայ Աստուծոյն մերոյ[2879]։ [2879] Այլք. Թէ այն այնպէս է։
7 Այս դէպքը տեսնելով՝ Ազոտոսի բնակիչներն ասացին. «Աստծու տապանակը թող չմնայ մեզ մօտ, քանզի նրա ձեռքը բարձրացաւ մեր եւ մեր աստծու՝ Դագոնի վրայ»:
7 Ազովտոսին բնակիչները ասիկա տեսնելով՝ ըսին. «Իսրայէլի Աստուծոյն տապանակը պէտք չէ մեր քով մնայ. քանզի անոր ձեռքը մեր վրայ ու մեր աստուծոյն Դագոնին վրայ ծանրացաւ»։
Եւ տեսին արք Ազովտայ թէ այն այնպէս է, ասեն. Ոչ նստցի տապանակն [100]Աստուծոյ առ մեզ, զի ծանրացաւ ձեռն նորա ի վերայ մեր եւ ի վերայ Դագոնայ Աստուծոյն մերոյ:

5:7: Եւ տեսին ա՛րք Ազովտայ՝ թէ ա՛յնպէս է. ասե՛ն. Ո՛չ նստցի տապանա՛կն Աստուծոյ առ մեզ. զի ծանրացա՛ւ ձեռն նորա ՚ի վերայ մեր, եւ ՚ի վերայ Դագոնայ Աստուծոյն մերոյ[2879]։
[2879] Այլք. Թէ այն այնպէս է։
7 Այս դէպքը տեսնելով՝ Ազոտոսի բնակիչներն ասացին. «Աստծու տապանակը թող չմնայ մեզ մօտ, քանզի նրա ձեռքը բարձրացաւ մեր եւ մեր աստծու՝ Դագոնի վրայ»:
7 Ազովտոսին բնակիչները ասիկա տեսնելով՝ ըսին. «Իսրայէլի Աստուծոյն տապանակը պէտք չէ մեր քով մնայ. քանզի անոր ձեռքը մեր վրայ ու մեր աստուծոյն Դագոնին վրայ ծանրացաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:75:7 И увидели это Азотяне и сказали: да не останется ковчег Бога Израилева у нас, ибо тяжка рука Его и для нас и для Дагона, бога нашего.
5:7 καὶ και and; even εἶδον οραω view; see οἱ ο the ἄνδρες ανηρ man; husband Ἀζώτου αζωτος Azōtos; Azotos ὅτι οτι since; that οὕτως ουτως so; this way καὶ και and; even λέγουσιν λεγω tell; declare ὅτι οτι since; that οὐ ου not καθήσεται καθιημι let down κιβωτὸς κιβωτος ark τοῦ ο the θεοῦ θεος God Ισραηλ ισραηλ.1 Israel μεθ᾿ μετα with; amid ἡμῶν ημων our ὅτι οτι since; that σκληρὰ σκληρος hard; harsh χεὶρ χειρ hand αὐτοῦ αυτος he; him ἐφ᾿ επι in; on ἡμᾶς ημας us καὶ και and; even ἐπὶ επι in; on Δαγων δαγων God ἡμῶν ημων our
5:7 וַ wa וְ and יִּרְא֥וּ yyirʔˌû ראה see אַנְשֵֽׁי־ ʔanšˈê- אִישׁ man אַשְׁדֹּ֖וד ʔašdˌôḏ אַשְׁדֹּוד Ashdod כִּֽי־ kˈî- כִּי that כֵ֑ן ḵˈēn כֵּן thus וְ wᵊ וְ and אָמְר֗וּ ʔāmᵊrˈû אמר say לֹֽא־ lˈō- לֹא not יֵשֵׁ֞ב yēšˈēv ישׁב sit אֲרֹ֨ון ʔᵃrˌôn אֲרֹון ark אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel עִמָּ֔נוּ ʕimmˈānû עִם with כִּֽי־ kˈî- כִּי that קָשְׁתָ֤ה qāšᵊṯˈā קשׁה be hard יָדֹו֙ yāḏˌô יָד hand עָלֵ֔ינוּ ʕālˈênû עַל upon וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon דָּגֹ֥ון dāḡˌôn דָּגֹון Dagon אֱלֹהֵֽינוּ׃ ʔᵉlōhˈênû אֱלֹהִים god(s)
5:7. videntes autem viri azotii huiuscemodi plagam dixerunt non maneat arca Dei Israhel apud nos quoniam dura est manus eius super nos et super Dagon deum nostrumAnd the men of Azotus seeing this kind of plague, said: The ark of the God of Israel shall not stay with us: for his hand is heavy upon us, and upon Dagon, our god.
7. And when the men of Ashdod saw that it was so, they said, The ark of the God of Israel shall not abide with us: for his hand is sore upon as, and upon Dagon our god.
5:7. Then the men of Ashdod, seeing this kind of plague, said: “The ark of the God of Israel shall not remain with us. For his hand is harsh, over us and over Dagon, our god.”
5:7. And when the men of Ashdod saw that [it was] so, they said, The ark of the God of Israel shall not abide with us: for his hand is sore upon us, and upon Dagon our god.
And when the men of Ashdod saw that [it was] so, they said, The ark of the God of Israel shall not abide with us: for his hand is sore upon us, and upon Dagon our god:

5:7 И увидели это Азотяне и сказали: да не останется ковчег Бога Израилева у нас, ибо тяжка рука Его и для нас и для Дагона, бога нашего.
5:7
καὶ και and; even
εἶδον οραω view; see
οἱ ο the
ἄνδρες ανηρ man; husband
Ἀζώτου αζωτος Azōtos; Azotos
ὅτι οτι since; that
οὕτως ουτως so; this way
καὶ και and; even
λέγουσιν λεγω tell; declare
ὅτι οτι since; that
οὐ ου not
καθήσεται καθιημι let down
κιβωτὸς κιβωτος ark
τοῦ ο the
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
μεθ᾿ μετα with; amid
ἡμῶν ημων our
ὅτι οτι since; that
σκληρὰ σκληρος hard; harsh
χεὶρ χειρ hand
αὐτοῦ αυτος he; him
ἐφ᾿ επι in; on
ἡμᾶς ημας us
καὶ και and; even
ἐπὶ επι in; on
Δαγων δαγων God
ἡμῶν ημων our
5:7
וַ wa וְ and
יִּרְא֥וּ yyirʔˌû ראה see
אַנְשֵֽׁי־ ʔanšˈê- אִישׁ man
אַשְׁדֹּ֖וד ʔašdˌôḏ אַשְׁדֹּוד Ashdod
כִּֽי־ kˈî- כִּי that
כֵ֑ן ḵˈēn כֵּן thus
וְ wᵊ וְ and
אָמְר֗וּ ʔāmᵊrˈû אמר say
לֹֽא־ lˈō- לֹא not
יֵשֵׁ֞ב yēšˈēv ישׁב sit
אֲרֹ֨ון ʔᵃrˌôn אֲרֹון ark
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
עִמָּ֔נוּ ʕimmˈānû עִם with
כִּֽי־ kˈî- כִּי that
קָשְׁתָ֤ה qāšᵊṯˈā קשׁה be hard
יָדֹו֙ yāḏˌô יָד hand
עָלֵ֔ינוּ ʕālˈênû עַל upon
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
דָּגֹ֥ון dāḡˌôn דָּגֹון Dagon
אֱלֹהֵֽינוּ׃ ʔᵉlōhˈênû אֱלֹהִים god(s)
5:7. videntes autem viri azotii huiuscemodi plagam dixerunt non maneat arca Dei Israhel apud nos quoniam dura est manus eius super nos et super Dagon deum nostrum
And the men of Azotus seeing this kind of plague, said: The ark of the God of Israel shall not stay with us: for his hand is heavy upon us, and upon Dagon, our god.
5:7. Then the men of Ashdod, seeing this kind of plague, said: “The ark of the God of Israel shall not remain with us. For his hand is harsh, over us and over Dagon, our god.”
5:7. And when the men of Ashdod saw that [it was] so, they said, The ark of the God of Israel shall not abide with us: for his hand is sore upon us, and upon Dagon our god.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:7: His hand is sore upon us, and upon Dagon our god - Here the end was completely answered: they now saw that they had not prevailed against Israel, on account of their god being more powerful than Jehovah; and they now feel how easily this God can confound and destroy their whole nation.
1 Kings (1 Samuel) 5:8
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: saw: Sa1 4:8; Exo 8:8, Exo 8:28, Exo 9:28, Exo 10:7, Exo 12:33
The ark: Sa1 6:20; Sa2 6:9; Ch1 13:11-13, Ch1 15:13
upon Dagon our god: Sa1 5:3, Sa1 5:4; Jer 46:25, Jer 48:7
Carl Friedrich Keil and Franz Delitzsch

"When the Ashdodites saw that it was so," they were unwilling to keep the ark of the God of Israel any longer, because the hand of Jehovah lay heavy upon them and their god Dagon; whereupon the princes of the Philistines (סרני, as in Josh 13:3, etc.) assembled together, and came to the resolution to "let the ark of the God of Israel turn (i.e., be taken) to Gath" (1Kings 5:8). The princes of the Philistines probably imagined that the calamity which the Ashdodites attributed to the ark of God, either did not proceed from the ark, i.e., from the God of Israel, or if actually connected with the presence of the ark, simply arose from the fact that the city itself was hateful to the God of the Israelites, or that the Dagon of Ashdod was weaker than the Jehovah of Israel: they therefore resolved to let the ark be taken to Gath in order to pacify the Ashdodites. According to our account, the city of Gath seems to have stood between Ashdod and Akron (see at Josh 13:3).
John Gill
And when the men of Ashdod saw that it was so,.... That many of their inhabitants were taken away by death, and others afflicted with a painful disease; all which they imputed to the ark being among them:
they said, the ark of the God of Israel shall not abide with us; like the Gergesenes, who besought Christ to depart their coasts, having more regard for their swine than for him:
for his hand is sore upon us, and upon Dagon, our god, not the hand of the ark, unless they took it for a god, but the hand of the God of Israel; in this they were right, and seem to have understood the case better than the other lords they after consulted; his hand was upon Dagon, as appeared his fall before the ark, and upon them by smiting with the haemorrhoids, the memory of which abode with the Philistines for ages afterwards; for we are told (w) that the Scythians, having plundered the temple of Venus at Ashkelon, one of their five principalities, the goddess inflicted upon them the female disease, or the haemorrhoids; which shows that it was thought to be a disease inflicted by way of punishment for sacrilege, and that it was still remembered what the Philistines suffered for a crime of the like nature.
(w) Herodot. Clio, sive, l. 1. c. 105.
Robert Jamieson, A. R. Fausset and David Brown
the ark of God shall not abide with us--It was removed successively to several of the large towns of the country, but the same pestilence broke out in every place and raged so fiercely and fatally that the authorities were forced to send the ark back into the land of Israel [1Kings 5:8-10].
5:85:8: Եւ առաքեցին ժողովեցին զամենայն նախարարս այլազգեացն առ ինքեանս, եւ ասեն. Զի՞նչ արասցուք տապանակին Աստուծոյ Իսրայէլի։ Եւ ասեն Գեթացիքն. Փոխեսցի՛ տապանակն Աստուծոյ Իսրայէլի առ մեզ. եւ փոխեցաւ տապանակն Աստուծոյ ՚ի Գէթ։
8 Նրանք մարդ ուղարկեցին եւ այլազգիների բոլոր իշխաններին իրենց մօտ հաւաքելով՝ ասացին. «Ինչ անենք Իսրայէլի Աստծու տապանակը»: Գէթացիները ասացին. «Իսրայէլի Աստծու տապանակը թող մեզ մօտ փոխադրուի»: Եւ Աստծու տապանակը փոխադրուեց Գէթ:
8 Եւ մարդ ղրկեցին ու Փղշտացիներուն բոլոր նախարարները իրենց քով հաւաքեցին ու ըսին. «Իսրայէլի Աստուծոյն տապանակը ի՞նչ ընենք»։ Անոնք ըսին. «Իսրայէլի Աստուծոյն տապանակը Գէթ թող փոխադրուի»։ Իսրայէլի Աստուծոյն տապանակը Գէթ փոխադրեցին։
Եւ առաքեցին ժողովեցին զամենայն նախարարս այլազգեացն առ ինքեանս, եւ ասեն. Զի՞նչ արասցուք տապանակին Աստուծոյ Իսրայելի: Եւ ասեն [101]Գեթացիքն. Փոխեսցի`` տապանակն Աստուծոյ Իսրայելի [102]առ մեզ``. եւ փոխեցաւ տապանակն Աստուծոյ [103]ի Գէթ:

5:8: Եւ առաքեցին ժողովեցին զամենայն նախարարս այլազգեացն առ ինքեանս, եւ ասեն. Զի՞նչ արասցուք տապանակին Աստուծոյ Իսրայէլի։ Եւ ասեն Գեթացիքն. Փոխեսցի՛ տապանակն Աստուծոյ Իսրայէլի առ մեզ. եւ փոխեցաւ տապանակն Աստուծոյ ՚ի Գէթ։
8 Նրանք մարդ ուղարկեցին եւ այլազգիների բոլոր իշխաններին իրենց մօտ հաւաքելով՝ ասացին. «Ինչ անենք Իսրայէլի Աստծու տապանակը»: Գէթացիները ասացին. «Իսրայէլի Աստծու տապանակը թող մեզ մօտ փոխադրուի»: Եւ Աստծու տապանակը փոխադրուեց Գէթ:
8 Եւ մարդ ղրկեցին ու Փղշտացիներուն բոլոր նախարարները իրենց քով հաւաքեցին ու ըսին. «Իսրայէլի Աստուծոյն տապանակը ի՞նչ ընենք»։ Անոնք ըսին. «Իսրայէլի Աստուծոյն տապանակը Գէթ թող փոխադրուի»։ Իսրայէլի Աստուծոյն տապանակը Գէթ փոխադրեցին։
zohrab-1805▾ eastern-1994▾ western am▾
5:85:8 И послали, и собрали к себе всех владетелей Филистимских, и сказали: что нам делать с ковчегом Бога Израилева? И сказали [Гефяне]: пусть ковчег Бога Израилева перейдет [к нам] в Геф. И отправили ковчег Бога Израилева в Геф.
5:8 καὶ και and; even ἀποστέλλουσιν αποστελλω send off / away καὶ και and; even συνάγουσιν συναγω gather τοὺς ο the σατράπας σατραπης the ἀλλοφύλων αλλοφυλος foreigner πρὸς προς to; toward αὐτοὺς αυτος he; him καὶ και and; even λέγουσιν λεγω tell; declare τί τις.1 who?; what? ποιήσωμεν ποιεω do; make κιβωτῷ κιβωτος ark θεοῦ θεος God Ισραηλ ισραηλ.1 Israel καὶ και and; even λέγουσιν λεγω tell; declare οἱ ο the Γεθθαῖοι γεθθαιος ark τοῦ ο the θεοῦ θεος God πρὸς προς to; toward ἡμᾶς ημας us καὶ και and; even μετῆλθεν μετερχομαι ark τοῦ ο the θεοῦ θεος God εἰς εις into; for Γεθθα γεθθα Geththa; Yeththa
5:8 וַ wa וְ and יִּשְׁלְח֡וּ yyišlᵊḥˈû שׁלח send וַ wa וְ and יַּאַסְפוּ֩ yyaʔasᵊfˌû אסף gather אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole סַרְנֵ֨י sarnˌê סְרָנִים lords פְלִשְׁתִּ֜ים fᵊlištˈîm פְּלִשְׁתִּי Philistine אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say מַֽה־ mˈah- מָה what נַּעֲשֶׂ֗ה nnaʕᵃśˈeh עשׂה make לַֽ lˈa לְ to אֲרֹון֙ ʔᵃrôn אֲרֹון ark אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say גַּ֣ת gˈaṯ גַּת Gath יִסֹּ֔ב yissˈōv סבב turn אֲרֹ֖ון ʔᵃrˌôn אֲרֹון ark אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יַּסֵּ֕בּוּ yyassˈēbbû סבב turn אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֖ון ʔᵃrˌôn אֲרֹון ark אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
5:8. et mittentes congregaverunt omnes satrapas Philisthinorum ad se et dixerunt quid faciemus de arca Dei Israhel responderuntque Getthei circumducatur arca Dei Israhel et circumduxerunt arcam Dei IsrahelAnd sending, they gathered together all the lords of the Philistines to them, and said: What shall we do with the ark of the God of Israel? And the Gethites answered: Let the ark of the God of Israel be carried about. And they carried the ark of the God of Israel about.
8. They sent therefore and gathered all the lords of the Philistines unto them, and said, What shall we do with the ark of the God of Israel? And they answered, Let the ark of the God of Israel be carried about unto Gath. And they carried the ark of the God of Israel about .
5:8. And sending, they gathered together all the princes of the Philistines to them, and they said, “What shall we do about the ark of the God of Israel?” And the Gathites responded, “Let the ark of the God of Israel be led around.” And they led the ark of the God of Israel around.
5:8. They sent therefore and gathered all the lords of the Philistines unto them, and said, What shall we do with the ark of the God of Israel? And they answered, Let the ark of the God of Israel be carried about unto Gath. And they carried the ark of the God of Israel about [thither].
They sent therefore and gathered all the lords of the Philistines unto them, and said, What shall we do with the ark of the God of Israel? And they answered, Let the ark of the God of Israel be carried about unto Gath. And they carried the ark of the God of Israel about:

5:8 И послали, и собрали к себе всех владетелей Филистимских, и сказали: что нам делать с ковчегом Бога Израилева? И сказали [Гефяне]: пусть ковчег Бога Израилева перейдет [к нам] в Геф. И отправили ковчег Бога Израилева в Геф.
5:8
καὶ και and; even
ἀποστέλλουσιν αποστελλω send off / away
καὶ και and; even
συνάγουσιν συναγω gather
τοὺς ο the
σατράπας σατραπης the
ἀλλοφύλων αλλοφυλος foreigner
πρὸς προς to; toward
αὐτοὺς αυτος he; him
καὶ και and; even
λέγουσιν λεγω tell; declare
τί τις.1 who?; what?
ποιήσωμεν ποιεω do; make
κιβωτῷ κιβωτος ark
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
λέγουσιν λεγω tell; declare
οἱ ο the
Γεθθαῖοι γεθθαιος ark
τοῦ ο the
θεοῦ θεος God
πρὸς προς to; toward
ἡμᾶς ημας us
καὶ και and; even
μετῆλθεν μετερχομαι ark
τοῦ ο the
θεοῦ θεος God
εἰς εις into; for
Γεθθα γεθθα Geththa; Yeththa
5:8
וַ wa וְ and
יִּשְׁלְח֡וּ yyišlᵊḥˈû שׁלח send
וַ wa וְ and
יַּאַסְפוּ֩ yyaʔasᵊfˌû אסף gather
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
סַרְנֵ֨י sarnˌê סְרָנִים lords
פְלִשְׁתִּ֜ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
אֲלֵיהֶ֗ם ʔᵃlêhˈem אֶל to
וַ wa וְ and
יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say
מַֽה־ mˈah- מָה what
נַּעֲשֶׂ֗ה nnaʕᵃśˈeh עשׂה make
לַֽ lˈa לְ to
אֲרֹון֙ ʔᵃrôn אֲרֹון ark
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
גַּ֣ת gˈaṯ גַּת Gath
יִסֹּ֔ב yissˈōv סבב turn
אֲרֹ֖ון ʔᵃrˌôn אֲרֹון ark
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יַּסֵּ֕בּוּ yyassˈēbbû סבב turn
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֖ון ʔᵃrˌôn אֲרֹון ark
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
5:8. et mittentes congregaverunt omnes satrapas Philisthinorum ad se et dixerunt quid faciemus de arca Dei Israhel responderuntque Getthei circumducatur arca Dei Israhel et circumduxerunt arcam Dei Israhel
And sending, they gathered together all the lords of the Philistines to them, and said: What shall we do with the ark of the God of Israel? And the Gethites answered: Let the ark of the God of Israel be carried about. And they carried the ark of the God of Israel about.
5:8. And sending, they gathered together all the princes of the Philistines to them, and they said, “What shall we do about the ark of the God of Israel?” And the Gathites responded, “Let the ark of the God of Israel be led around.” And they led the ark of the God of Israel around.
5:8. They sent therefore and gathered all the lords of the Philistines unto them, and said, What shall we do with the ark of the God of Israel? And they answered, Let the ark of the God of Israel be carried about unto Gath. And they carried the ark of the God of Israel about [thither].
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
5:8: The lords of the Philistines - The word סרני sarney, which we translate lords, is rendered by the Chaldee טורני tureney, tyrants. The Syriac is the same. By the Vulgate and Septuagint, satrapae, satraps. Palestine was divided into five satrapies: Ashdod, Ekron, Askelon, Gath, and Gaza. See Jos 13:8. But these were all federates and acted under one general government, for which they assembled in council.
Let the ark - be carried about - They probably thought that their affliction rose from some natural cause; and therefore they wished the ark to be carried about from place to place, to see what the effects might be. If they found the same evil produced wherever it came, then they must conclude that it was a judgment from the God of Israel.
1 Kings (1 Samuel) 5:9
Albert Barnes: Notes on the Bible - 1834
5:8: The "lords" (see Jdg 3:3) were very unwilling to give up their triumph, and, with the common pagan superstition, imagined that some local bad luck was against them at Ashdod. The result was to bring the whole Philistine community under the same calamity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: What shall: Zac 12:3
Gath: Sa1 17:4; Amo 6:2
Geneva 1599
They sent therefore and gathered all the lords of the Philistines unto them, and said, (d) What shall we do with the ark of the God of Israel? And they answered, Let the ark of the God of Israel be carried about unto Gath. And they carried the ark of the God of Israel about [thither].
(d) Though they had felt God's power and were afraid of it, yet they tried him even further, which God turned to their destruction and his glory.
John Gill
They sent therefore and gathered all the lords of the Philistines unto them,.... The other four lords, for there were five with this; see Josh 13:3,
and said, what shall we do with the ark of the God of Israel? they no doubt told them what they and their idol had suffered on account of it, and the resolution they were come to that it should be no longer with them; and therefore desire to know what must be done with it, whether they should return it to the people of Israel, or dispose of it somewhere else; it is probable some might be for the former, but the greater part were not, and were for keeping it in their possession somewhere or another:
and they answered, let the ark of the God of Israel be carried about unto Gath; which was another of the five principalities of the Philistines, and not far from Ashdod; according to Jerom (x), it is included in the remnant of Ashdod, Jer 25:20 and according to Bunting (y) but four miles from it. The Septuagint and Vulgate Latin versions make this to be the answer of the men of Gath, the one reading it,"and they of Gath said, let the ark of God come to us;''and the other,"they of Gath answered, let the ark of the God of Israel be carried about;''for they suspected, as Procopius Gazaeus observes, that the destruction did not come from God, but was a disease arising from some pestilential cause. They perhaps imagined it was in the air in and about Ashdod, or that though the situation of the ark was not liked, in another place it might be otherwise, and more agreeable:
and they carried the ark of the God of Israel about thither; they seem not to carry it directly to the place, but carried it in a round about way, as if they had a mind to give it an airing, before they fixed it any where.
(x) Comment. in Hierem. c. 25. fol. 151. B. (y) Travels of the Patriarchs, &c. p. 123.
John Wesley
To Gath - Supposing that this plague was confined to Ashdod for some particular reasons, or that it came upon them by chance, or for putting it into Dagon's temple, which they resolved they would not do.
5:95:9: Եւ եղեւ յետ փոխելոյ նորա անդր, լինէր՝ ձե՛ռն Տեառն ՚ի վերայ քաղաքին, եւ խռովութիւն մե՛ծ յոյժ. եւ չարչարեա՛ց զարս քաղաքին ՚ի փոքուէ մինչեւ ցմեծամեծս, եւ եհա՛ր զնոսա յերաստա՛նս իւրեանց. եւ արարին Գեթացիքն իւրեա՛նց երաստանս[2880]։ [2880] Այլք. ՚Ի փոքուէ մինչեւ ՚ի մեծա՛՛։
9 Երբոր տապանակը այնտեղ փոխադրուեց, Տիրոջ ձեռքը բարձրացաւ այդ քաղաքի վրայ, շատ մեծ խռովութիւն բարձրացաւ, Տէրը քաղաքի մարդկանց՝ փոքրից մինչեւ մեծերը, չարչարեց, նրանց հիւանդացրեց թութքով, եւ Գէթացիները թութքով տառապեցին:
9 Հոն փոխադրելէ ետքը, Տէրոջը ձեռքը այն քաղաքին վրայ ըլլալով՝ մեծ խռովութիւն եղաւ ու քաղաքին մարդիկը պզտիկէն մինչեւ մեծը զարնուեցան։ Անոնց վրայ թանչքի ուռեցքներ երեւցան։
Եւ եղեւ յետ փոխելոյ նորա անդր, լինէր ձեռն Տեառն ի վերայ քաղաքին եւ խռովութիւն մեծ յոյժ. եւ [104]չարչարեաց զարս քաղաքին ի փոքուէ մինչեւ ցմեծամեծս, եւ [105]եհար զնոսա յերաստանս իւրեանց. եւ արարին Գեթացիքն իւրեանց երաստանս:

5:9: Եւ եղեւ յետ փոխելոյ նորա անդր, լինէր՝ ձե՛ռն Տեառն ՚ի վերայ քաղաքին, եւ խռովութիւն մե՛ծ յոյժ. եւ չարչարեա՛ց զարս քաղաքին ՚ի փոքուէ մինչեւ ցմեծամեծս, եւ եհա՛ր զնոսա յերաստա՛նս իւրեանց. եւ արարին Գեթացիքն իւրեա՛նց երաստանս[2880]։
[2880] Այլք. ՚Ի փոքուէ մինչեւ ՚ի մեծա՛՛։
9 Երբոր տապանակը այնտեղ փոխադրուեց, Տիրոջ ձեռքը բարձրացաւ այդ քաղաքի վրայ, շատ մեծ խռովութիւն բարձրացաւ, Տէրը քաղաքի մարդկանց՝ փոքրից մինչեւ մեծերը, չարչարեց, նրանց հիւանդացրեց թութքով, եւ Գէթացիները թութքով տառապեցին:
9 Հոն փոխադրելէ ետքը, Տէրոջը ձեռքը այն քաղաքին վրայ ըլլալով՝ մեծ խռովութիւն եղաւ ու քաղաքին մարդիկը պզտիկէն մինչեւ մեծը զարնուեցան։ Անոնց վրայ թանչքի ուռեցքներ երեւցան։
zohrab-1805▾ eastern-1994▾ western am▾
5:95:9 После того, как отправили его, была рука Господа на городе~--- ужас весьма великий, и поразил Господь жителей города от малого до большого, и показались на них наросты.
5:9 καὶ και and; even ἐγενήθη γινομαι happen; become μετὰ μετα with; amid τὸ ο the μετελθεῖν μετερχομαι he; him καὶ και and; even γίνεται γινομαι happen; become χεὶρ χειρ hand κυρίου κυριος lord; master ἐν εν in τῇ ο the πόλει πολις city τάραχος ταραχος stir; disturbance μέγας μεγας great; loud σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἐπάταξεν πατασσω pat; impact τοὺς ο the ἄνδρας ανηρ man; husband τῆς ο the πόλεως πολις city ἀπὸ απο from; away μικροῦ μικρος little; small ἕως εως till; until μεγάλου μεγας great; loud καὶ και and; even ἐπάταξεν πατασσω pat; impact αὐτοὺς αυτος he; him εἰς εις into; for τὰς ο the ἕδρας εδρα he; him καὶ και and; even ἐποίησαν ποιεω do; make ἑαυτοῖς εαυτου of himself; his own οἱ ο the Γεθθαῖοι γεθθαιος sitting-place
5:9 וַ wa וְ and יְהִ֞י yᵊhˈî היה be אַחֲרֵ֣י׀ ʔaḥᵃrˈê אַחַר after הֵסַ֣בּוּ hēsˈabbû סבב turn אֹתֹ֗ו ʔōṯˈô אֵת [object marker] וַ wa וְ and תְּהִ֨י ttᵊhˌî היה be יַד־ yaḏ- יָד hand יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH בָּ bā בְּ in † הַ the עִיר֙ ʕîr עִיר town מְהוּמָה֙ mᵊhûmˌā מְהוּמָה discomfiture גְּדֹולָ֣ה gᵊḏôlˈā גָּדֹול great מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וַ wa וְ and יַּךְ֙ yyaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] אַנְשֵׁ֣י ʔanšˈê אִישׁ man הָ hā הַ the עִ֔יר ʕˈîr עִיר town מִ mi מִן from קָּטֹ֖ן qqāṭˌōn קָטֹן small וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto גָּדֹ֑ול gāḏˈôl גָּדֹול great וַ wa וְ and יִּשָּׂתְר֥וּ yyiśśoṯrˌû שׂתר break out לָהֶ֖ם lāhˌem לְ to טְחֹרִֽיםעפלים *ṭᵊḥōrˈîm טְחֹרִים tumours
5:9. illis autem circumducentibus eam fiebat manus Dei per singulas civitates interfectionis magnae nimis et percutiebat viros uniuscuiusque urbis a parvo usque ad maiorem et conputrescebant prominentes extales eorumAnd while they were carrying it about, the hand of the Lord came upon every city with an exceeding great slaughter: and he smote the men of every city, both small and great, and they had emerods in their secret parts. And the Gethites consulted together, and made themselves seats of skins.
9. And it was so, that, after they had carried it about, the hand of the LORD was against the city with a very great discomfiture: and he smote the men of the city, both small and great, and tumours brake out upon them.
5:9. And as they were carrying it around, the hand of the Lord fell upon every single city with an exceedingly great slaughter. And he struck down the men of each and every city, from the small even to the great. And cysts were festering at their buttocks. And the Gathites took counsel, and they made for themselves seat covers from pelts.
5:9. And it was [so], that, after they had carried it about, the hand of the LORD was against the city with a very great destruction: and he smote the men of the city, both small and great, and they had emerods in their secret parts.
And it was [so], that, after they had carried it about, the hand of the LORD was against the city with a very great destruction: and he smote the men of the city, both small and great, and they had emerods in their secret parts:

5:9 После того, как отправили его, была рука Господа на городе~--- ужас весьма великий, и поразил Господь жителей города от малого до большого, и показались на них наросты.
5:9
καὶ και and; even
ἐγενήθη γινομαι happen; become
μετὰ μετα with; amid
τὸ ο the
μετελθεῖν μετερχομαι he; him
καὶ και and; even
γίνεται γινομαι happen; become
χεὶρ χειρ hand
κυρίου κυριος lord; master
ἐν εν in
τῇ ο the
πόλει πολις city
τάραχος ταραχος stir; disturbance
μέγας μεγας great; loud
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
τοὺς ο the
ἄνδρας ανηρ man; husband
τῆς ο the
πόλεως πολις city
ἀπὸ απο from; away
μικροῦ μικρος little; small
ἕως εως till; until
μεγάλου μεγας great; loud
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
αὐτοὺς αυτος he; him
εἰς εις into; for
τὰς ο the
ἕδρας εδρα he; him
καὶ και and; even
ἐποίησαν ποιεω do; make
ἑαυτοῖς εαυτου of himself; his own
οἱ ο the
Γεθθαῖοι γεθθαιος sitting-place
5:9
וַ wa וְ and
יְהִ֞י yᵊhˈî היה be
אַחֲרֵ֣י׀ ʔaḥᵃrˈê אַחַר after
הֵסַ֣בּוּ hēsˈabbû סבב turn
אֹתֹ֗ו ʔōṯˈô אֵת [object marker]
וַ wa וְ and
תְּהִ֨י ttᵊhˌî היה be
יַד־ yaḏ- יָד hand
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
בָּ בְּ in
הַ the
עִיר֙ ʕîr עִיר town
מְהוּמָה֙ mᵊhûmˌā מְהוּמָה discomfiture
גְּדֹולָ֣ה gᵊḏôlˈā גָּדֹול great
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
וַ wa וְ and
יַּךְ֙ yyaḵ נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
הָ הַ the
עִ֔יר ʕˈîr עִיר town
מִ mi מִן from
קָּטֹ֖ן qqāṭˌōn קָטֹן small
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
גָּדֹ֑ול gāḏˈôl גָּדֹול great
וַ wa וְ and
יִּשָּׂתְר֥וּ yyiśśoṯrˌû שׂתר break out
לָהֶ֖ם lāhˌem לְ to
טְחֹרִֽיםעפלים
*ṭᵊḥōrˈîm טְחֹרִים tumours
5:9. illis autem circumducentibus eam fiebat manus Dei per singulas civitates interfectionis magnae nimis et percutiebat viros uniuscuiusque urbis a parvo usque ad maiorem et conputrescebant prominentes extales eorum
And while they were carrying it about, the hand of the Lord came upon every city with an exceeding great slaughter: and he smote the men of every city, both small and great, and they had emerods in their secret parts. And the Gethites consulted together, and made themselves seats of skins.
5:9. And as they were carrying it around, the hand of the Lord fell upon every single city with an exceedingly great slaughter. And he struck down the men of each and every city, from the small even to the great. And cysts were festering at their buttocks. And the Gathites took counsel, and they made for themselves seat covers from pelts.
5:9. And it was [so], that, after they had carried it about, the hand of the LORD was against the city with a very great destruction: and he smote the men of the city, both small and great, and they had emerods in their secret parts.
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
5:9: The hand of the Lord was against the city - As it was at Ashdod, so it was at Gath. The Vulgate says, Et computrescebant prominenter extales eorum; which conveys the idea of a bloody flux, dysentery, and ulcerated anus; and it adds, what is not to be found in the Hebrew text, nor many of the versions, except some traces in the Septuagint, Et fecerunt sibi sedes pelliceas, "And they made unto themselves seats of skins;" for the purpose of sitting more easy, on account of the malady already mentioned.
1 Kings (1 Samuel) 5:11
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: the hand: Sa1 5:6, Sa1 7:13, Sa1 12:15; Deu 2:15; Amo 5:19, Amo 9:1-4
with a very: Sa1 5:11
and they had emerods: Sa1 5:6, Sa1 6:4, Sa1 6:5, Sa1 6:11; Psa 78:66
Carl Friedrich Keil and Franz Delitzsch

But when the ark was brought to Gath, the hand of Jehovah came upon that city also with very great alarm. גּדולה מהוּמה is subordinated to the main sentence either adverbially or in the accusative. Jehovah smote the people of the city, small and great, so that boils broke out upon their hinder parts.
John Gill
And it was so, that after they had carried it about,.... And at last placed it in the city of Gath:
the hand of the Lord was against the city with a very great destruction: greater than that at Ashdod, more persons were destroyed; the distemper sent among them was more epidemic and mortal:
and he smote the men of the city, both small and great; high and low, persons of every class, rank, and station, young and old, men, women, and children:
and they had emerods in their secret parts; and so had the men of Ashdod; and the design of this expression is, not to point at the place where they were, which it is well known they are always in those parts, but the different nature of them; the emerods or piles of the men of Ashdod were more outward, these more inward, and so more painful, and not so easy to come at, and more difficult of cure; for the words may be rendered:
and the emerods were hidden unto them (z); were inward, and out of sight; and perhaps this disease as inflicted on them might be more grievous than it commonly is now. Josephus (a) wrongly makes these to be the Ashkalonites, when they were the men of Gath.
(z) "et absconditi erant", Montanus; so Vatablus, Junius & Tremellius. (a) Ut supra. (Antiqu. l. 6. c. 1. sect. 1.)
John Wesley
Hidden parts - In the inwards of their hinder parts: which is the worst kind of emerods, as all physicians acknowledge, both because its pains are far more sharp than the other; and because the malady is more out of the reach of remedies.
5:105:10: Եւ առաքեցին զտապանակն Աստուծոյ յԱսկաղոն. եւ եղեւ ՚ի մտանե՛լ տապանակին Աստուծոյ յԱսկաղոն. զբողո՛ք բարձին Ասկաղոնացիքն՝ եւ ասեն. Ընդէ՞ր դարձուցէք զտապանակն Աստուծոյ Իսրայէլի առ մեզ, սպանանե՛լ զմե՛զ եւ զժողովո՛ւրդս մեր։
10 Աստծու տապանակը ուղարկեցին Ասկաղոն: Երբ Աստծու տապանակը մտաւ Ասկաղոն, ասկաղոնացիները բողոք բարձրացրին՝ ասելով. «Ինչո՞ւ Իսրայէլի Աստծու տապանակը մեզ մօտ բերեցիք, որ մեզ եւ մեր ժողովրդին սպանէք»:
10 Այն ատեն Աստուծոյ տապանակը Ակկարոն ղրկեցին։ Երբ Աստուծոյ տապանակը Ակկարոն մտաւ, Ակկարոնացիները կանչվռտելով ըսին. «Իսրայէլի Աստուծոյն տապանակը մեզի բերին, որպէս զի մեզ ու մեր ժողովուրդը մեռցնեն»։
Եւ առաքեցին զտապանակն Աստուծոյ [106]յԱսկաղոն. եւ եղեւ ի մտանել տապանակին Աստուծոյ [107]յԱսկաղոն, զբողոք բարձին [108]Ասկաղոնացիքն եւ ասեն. [109]Ընդէ՞ր դարձուցէք`` զտապանակն Աստուծոյ Իսրայելի առ մեզ սպանանել զմեզ եւ զժողովուրդս մեր:

5:10: Եւ առաքեցին զտապանակն Աստուծոյ յԱսկաղոն. եւ եղեւ ՚ի մտանե՛լ տապանակին Աստուծոյ յԱսկաղոն. զբողո՛ք բարձին Ասկաղոնացիքն՝ եւ ասեն. Ընդէ՞ր դարձուցէք զտապանակն Աստուծոյ Իսրայէլի առ մեզ, սպանանե՛լ զմե՛զ եւ զժողովո՛ւրդս մեր։
10 Աստծու տապանակը ուղարկեցին Ասկաղոն: Երբ Աստծու տապանակը մտաւ Ասկաղոն, ասկաղոնացիները բողոք բարձրացրին՝ ասելով. «Ինչո՞ւ Իսրայէլի Աստծու տապանակը մեզ մօտ բերեցիք, որ մեզ եւ մեր ժողովրդին սպանէք»:
10 Այն ատեն Աստուծոյ տապանակը Ակկարոն ղրկեցին։ Երբ Աստուծոյ տապանակը Ակկարոն մտաւ, Ակկարոնացիները կանչվռտելով ըսին. «Իսրայէլի Աստուծոյն տապանակը մեզի բերին, որպէս զի մեզ ու մեր ժողովուրդը մեռցնեն»։
zohrab-1805▾ eastern-1994▾ western am▾
5:105:10 И отослали они ковчег Божий в Аскалон; и когда пришел ковчег Божий в Аскалон, возопили Аскалонитяне, говоря: принесли к нам ковчег Бога Израилева, чтоб умертвить нас и народ наш.
5:10 καὶ και and; even ἐξαποστέλλουσιν εξαποστελλω send forth τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the θεοῦ θεος God εἰς εις into; for Ἀσκαλῶνα ασκαλων and; even ἐγενήθη γινομαι happen; become ὡς ως.1 as; how εἰσῆλθεν εισερχομαι enter; go in κιβωτὸς κιβωτος ark θεοῦ θεος God εἰς εις into; for Ἀσκαλῶνα ασκαλων and; even ἐβόησαν βοαω scream; shout οἱ ο the Ἀσκαλωνῖται ασκαλωνιτης tell; declare τί τις.1 who?; what? ἀπεστρέψατε αποστρεφω turn away; alienate πρὸς προς to; toward ἡμᾶς ημας us τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the θεοῦ θεος God Ισραηλ ισραηλ.1 Israel θανατῶσαι θανατοω put to death ἡμᾶς ημας us καὶ και and; even τὸν ο the λαὸν λαος populace; population ἡμῶν ημων our
5:10 וַֽ wˈa וְ and יְשַׁלְּח֛וּ yᵊšallᵊḥˈû שׁלח send אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) עֶקְרֹ֑ון ʕeqrˈôn עֶקְרֹון Ekron וַ wa וְ and יְהִ֗י yᵊhˈî היה be כְּ kᵊ כְּ as בֹ֨וא vˌô בוא come אֲרֹ֤ון ʔᵃrˈôn אֲרֹון ark הָ hā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) עֶקְרֹ֔ון ʕeqrˈôn עֶקְרֹון Ekron וַ wa וְ and יִּזְעֲק֨וּ yyizʕᵃqˌû זעק cry הָֽ hˈā הַ the עֶקְרֹנִ֜ים ʕeqrōnˈîm עֶקְרֹונִי from Ekron לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say הֵסַ֤בּוּ hēsˈabbû סבב turn אֵלַי֙ ʔēlˌay אֶל to אֶת־ ʔeṯ- אֵת [object marker] אֲרֹון֙ ʔᵃrôn אֲרֹון ark אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לַ la לְ to הֲמִיתֵ֖נִי hᵃmîṯˌēnî מות die וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַמִּֽי׃ ʕammˈî עַם people
5:10. miserunt ergo arcam Dei in Accaron cumque venisset arca Dei in Accaron exclamaverunt Accaronitae dicentes adduxerunt ad nos arcam Dei Israhel ut interficiat nos et populum nostrumTherefore they sent the ark of God into Accaron. And when the ark of God was come into Accaron, the Accaronites cried out, saying: They have brought the ark of the God of Israel to us, to kill us and our people.
10. So they sent the ark of God to Ekron. And it came to pass, as the ark of God came to Ekron, that the Ekronites cried out, saying, They have brought about the ark of the God of Israel to us, to slay us and our people.
5:10. Therefore, they sent the ark of God into Ekron. And when the ark of God had arrived at Ekron, the Ekronites cried out, saying, “They have brought the ark of the God of Israel to us, so that it may kill us and our people!”
5:10. Therefore they sent the ark of God to Ekron. And it came to pass, as the ark of God came to Ekron, that the Ekronites cried out, saying, They have brought about the ark of the God of Israel to us, to slay us and our people.
Therefore they sent the ark of God to Ekron. And it came to pass, as the ark of God came to Ekron, that the Ekronites cried out, saying, They have brought about the ark of the God of Israel to us, to slay us and our people:

5:10 И отослали они ковчег Божий в Аскалон; и когда пришел ковчег Божий в Аскалон, возопили Аскалонитяне, говоря: принесли к нам ковчег Бога Израилева, чтоб умертвить нас и народ наш.
5:10
καὶ και and; even
ἐξαποστέλλουσιν εξαποστελλω send forth
τὴν ο the
κιβωτὸν κιβωτος ark
τοῦ ο the
θεοῦ θεος God
εἰς εις into; for
Ἀσκαλῶνα ασκαλων and; even
ἐγενήθη γινομαι happen; become
ὡς ως.1 as; how
εἰσῆλθεν εισερχομαι enter; go in
κιβωτὸς κιβωτος ark
θεοῦ θεος God
εἰς εις into; for
Ἀσκαλῶνα ασκαλων and; even
ἐβόησαν βοαω scream; shout
οἱ ο the
Ἀσκαλωνῖται ασκαλωνιτης tell; declare
τί τις.1 who?; what?
ἀπεστρέψατε αποστρεφω turn away; alienate
πρὸς προς to; toward
ἡμᾶς ημας us
τὴν ο the
κιβωτὸν κιβωτος ark
τοῦ ο the
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
θανατῶσαι θανατοω put to death
ἡμᾶς ημας us
καὶ και and; even
τὸν ο the
λαὸν λαος populace; population
ἡμῶν ημων our
5:10
וַֽ wˈa וְ and
יְשַׁלְּח֛וּ yᵊšallᵊḥˈû שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
עֶקְרֹ֑ון ʕeqrˈôn עֶקְרֹון Ekron
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
כְּ kᵊ כְּ as
בֹ֨וא vˌô בוא come
אֲרֹ֤ון ʔᵃrˈôn אֲרֹון ark
הָ הַ the
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
עֶקְרֹ֔ון ʕeqrˈôn עֶקְרֹון Ekron
וַ wa וְ and
יִּזְעֲק֨וּ yyizʕᵃqˌû זעק cry
הָֽ hˈā הַ the
עֶקְרֹנִ֜ים ʕeqrōnˈîm עֶקְרֹונִי from Ekron
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
הֵסַ֤בּוּ hēsˈabbû סבב turn
אֵלַי֙ ʔēlˌay אֶל to
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹון֙ ʔᵃrôn אֲרֹון ark
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לַ la לְ to
הֲמִיתֵ֖נִי hᵃmîṯˌēnî מות die
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּֽי׃ ʕammˈî עַם people
5:10. miserunt ergo arcam Dei in Accaron cumque venisset arca Dei in Accaron exclamaverunt Accaronitae dicentes adduxerunt ad nos arcam Dei Israhel ut interficiat nos et populum nostrum
Therefore they sent the ark of God into Accaron. And when the ark of God was come into Accaron, the Accaronites cried out, saying: They have brought the ark of the God of Israel to us, to kill us and our people.
5:10. Therefore, they sent the ark of God into Ekron. And when the ark of God had arrived at Ekron, the Ekronites cried out, saying, “They have brought the ark of the God of Israel to us, so that it may kill us and our people!”
5:10. Therefore they sent the ark of God to Ekron. And it came to pass, as the ark of God came to Ekron, that the Ekronites cried out, saying, They have brought about the ark of the God of Israel to us, to slay us and our people.
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
5:10: God to Ekron: Jos 15:45; Jdg 1:18; Kg2 1:2; Amo 1:8
us, to slay us and our people: Heb. me, to slay me and my people
Carl Friedrich Keil and Franz Delitzsch

They therefore sent the ark of God to Ekron, i.e., Akir, the north-western city of the Philistines (see at Josh 13:3). But the Ekronites, who had been informed of what had taken place in Ashdod and Gath, cried out, when the ark came into their city, "They have brought the ark of the God of Israel to me, to slay me and my people" (these words are to be regarded as spoken by the whole town); and they said to all the princes of the Philistines whom they had called together, "Send away the ark of the God of Israel, that it may return to its place, and not slay me and my people. For deadly alarm (מות מהוּמת, confusion of death, i.e., alarm produced by many sudden deaths) ruled in the whole city; very heavy was the hand of God there. The people who did not die were smitten with boils, and the cry of the city ascended to heaven." From this description, which simply indicates briefly the particulars of the plagues that God inflicted upon Ekron, we may see very clearly that Ekron was visited even more severely than Ashdod and Gath. This was naturally the case. The longer the Philistines resisted and refused to recognise the chastening hand of the living God in the plagues inflicted upon them, the more severely would they necessarily be punished, that they might be brought at last to see that the God of Israel, whose sanctuary they still wanted to keep as a trophy of their victory over that nation, was the omnipotent God, who was able to destroy His foes.
John Gill
Therefore they sent the ark of God to Ekron,.... Another of the five principalities of the Philistines, about ten miles from Gath, where Baalzebub, or the god of the fly, was worshipped:
and it came to pass, that as the ark of God came to Ekron; and had been there some little time:
that the Ekronites cried out; when they perceived the hand of God was upon them, as upon the other cities; these were the chief magistrates of the city, with the lord of them, as appears by what follows:
saying, they have brought about the ark of the God of Israel to us; from one city to another, and at length to us:
to slay us and our people; not that this was their intention, but so it was eventually.
5:115:11: Եւ առաքեցին եւ ժողովեցին զամենայն նախարա՛րս այլազգեացն, եւ ասեն. Առաքեցէ՛ք զտապանակն Աստուծոյ Իսրայէլի՝ եւ նստցի՛ ՚ի տեղւոջ իւրում, եւ մի՛ սպառեսցէ զմեզ եւ զժողովուրդս մեր. զի եհաս շըշո՛ւկ մահու յամենայն քաղաքիս ծանրացեա՛լ յոյժ. յորմէ հետէ եմո՛ւտ տապանակն Աստուծոյ Իսրայէլի անդր։
11 Մարդ ուղարկեցին, հաւաքեցին այլազգիների բոլոր իշխաններին ու ասացին. «Իսրայէլի Աստծու տապանակը յե՛տ ուղարկեցէք, թող մնայ իր տեղում, որ մեզ ու մեր ժողովրդին չկոտորի»: Մի մահառիթ սոսկում էր պատել ամբողջ քաղաքն այն բանից յետոյ, երբ Իսրայէլի Աստծու տապանակը այնտեղ էր մտել:
11 Ուստի մարդ ղրկելով՝ Փղշտացիներուն բոլոր նախարարները հաւաքեցին ու ըսին. «Իսրայէլի Աստուծոյն տապանակը թող տուէք որ երթայ եւ իր տեղը դառնայ, որպէս զի մեզ ու մեր ժողովուրդը չմեռցնէ», քանզի բոլոր քաղաքին մէջ մահառիթ սոսկում մը կար ու Աստուծոյ ձեռքը խիստ ծանրացեր էր։
Եւ առաքեցին եւ ժողովեցին զամենայն նախարարս այլազգեացն, եւ ասեն. Առաքեցէք զտապանակն Աստուծոյ Իսրայելի եւ նստցի ի տեղւոջ իւրում, եւ մի՛ սպառեսցէ զմեզ եւ զժողովուրդս մեր. զի եհաս շշուկ մահու յամենայն [110]քաղաքին ծանրացեալ յոյժ յորմէ հետէ եմուտ տապանակն Աստուծոյ Իսրայելի անդր:

5:11: Եւ առաքեցին եւ ժողովեցին զամենայն նախարա՛րս այլազգեացն, եւ ասեն. Առաքեցէ՛ք զտապանակն Աստուծոյ Իսրայէլի՝ եւ նստցի՛ ՚ի տեղւոջ իւրում, եւ մի՛ սպառեսցէ զմեզ եւ զժողովուրդս մեր. զի եհաս շըշո՛ւկ մահու յամենայն քաղաքիս ծանրացեա՛լ յոյժ. յորմէ հետէ եմո՛ւտ տապանակն Աստուծոյ Իսրայէլի անդր։
11 Մարդ ուղարկեցին, հաւաքեցին այլազգիների բոլոր իշխաններին ու ասացին. «Իսրայէլի Աստծու տապանակը յե՛տ ուղարկեցէք, թող մնայ իր տեղում, որ մեզ ու մեր ժողովրդին չկոտորի»: Մի մահառիթ սոսկում էր պատել ամբողջ քաղաքն այն բանից յետոյ, երբ Իսրայէլի Աստծու տապանակը այնտեղ էր մտել:
11 Ուստի մարդ ղրկելով՝ Փղշտացիներուն բոլոր նախարարները հաւաքեցին ու ըսին. «Իսրայէլի Աստուծոյն տապանակը թող տուէք որ երթայ եւ իր տեղը դառնայ, որպէս զի մեզ ու մեր ժողովուրդը չմեռցնէ», քանզի բոլոր քաղաքին մէջ մահառիթ սոսկում մը կար ու Աստուծոյ ձեռքը խիստ ծանրացեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
5:115:11 И послали, и собрали всех владетелей Филистимских, и сказали: отошлите ковчег Бога Израилева; пусть он возвратится в свое место, чтобы не умертвил он нас и народа нашего. Ибо смертельный ужас был во всем городе; весьма отяготела рука Божия на них, [когда пришел туда ковчег Бога Израилева].
5:11 καὶ και and; even ἐξαποστέλλουσιν εξαποστελλω send forth καὶ και and; even συνάγουσιν συναγω gather τοὺς ο the σατράπας σατραπης the ἀλλοφύλων αλλοφυλος foreigner καὶ και and; even εἶπον επω say; speak ἐξαποστείλατε εξαποστελλω send forth τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the θεοῦ θεος God Ισραηλ ισραηλ.1 Israel καὶ και and; even καθισάτω καθιζω sit down; seat εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτῆς αυτος he; him καὶ και and; even οὐ ου not μὴ μη not θανατώσῃ θανατοω put to death ἡμᾶς ημας us καὶ και and; even τὸν ο the λαὸν λαος populace; population ἡμῶν ημων our ὅτι οτι since; that ἐγενήθη γινομαι happen; become σύγχυσις συγχυσις confusion θανάτου θανατος death ἐν εν in ὅλῃ ολος whole; wholly τῇ ο the πόλει πολις city βαρεῖα βαρυς weighty; heavy σφόδρα σφοδρα vehemently; tremendously ὡς ως.1 as; how εἰσῆλθεν εισερχομαι enter; go in κιβωτὸς κιβωτος ark θεοῦ θεος God Ισραηλ ισραηλ.1 Israel ἐκεῖ εκει there
5:11 וַ wa וְ and יִּשְׁלְח֨וּ yyišlᵊḥˌû שׁלח send וַ wa וְ and יַּאַסְפ֜וּ yyaʔasᵊfˈû אסף gather אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole סַרְנֵ֣י sarnˈê סְרָנִים lords פְלִשְׁתִּ֗ים fᵊlištˈîm פְּלִשְׁתִּי Philistine וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say שַׁלְּח֞וּ šallᵊḥˈû שׁלח send אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֨ון ʔᵃrˌôn אֲרֹון ark אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and יָשֹׁ֣ב yāšˈōv שׁוב return לִ li לְ to מְקֹמֹ֔ו mᵊqōmˈô מָקֹום place וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָמִ֥ית yāmˌîṯ מות die אֹתִ֖י ʔōṯˌî אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֑י ʕammˈî עַם people כִּֽי־ kˈî- כִּי that הָיְתָ֤ה hāyᵊṯˈā היה be מְהֽוּמַת־ mᵊhˈûmaṯ- מְהוּמָה discomfiture מָ֨וֶת֙ mˈāweṯ מָוֶת death בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the עִ֔יר ʕˈîr עִיר town כָּבְדָ֥ה kāvᵊḏˌā כבד be heavy מְאֹ֛ד mᵊʔˈōḏ מְאֹד might יַ֥ד yˌaḏ יָד hand הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) שָֽׁם׃ šˈām שָׁם there
5:11. miserunt itaque et congregaverunt omnes satrapas Philisthinorum qui dixerunt dimittite arcam Dei Israhel et revertatur in locum suum et non interficiat nos cum populo nostroThey sent therefore, and gathered together all the lords of the Philistines: and they said: Send away the ark of the God of Israel, and let it return into its own place, and not kill us and our people.
11. They sent therefore and gathered together all the lords of the Philistines, and they said, Send away the ark of the God of Israel, and let it go again to its own place, that it slay us not, and our people: for there was a deadly discomfiture throughout all the city, the hand of God was very heavy there.
5:11. And so they sent and gathered together all the princes of the Philistines, and they said: “Release the ark of the God of Israel, and return it to its own place. And let it not kill us, with our people.”
5:11. So they sent and gathered together all the lords of the Philistines, and said, Send away the ark of the God of Israel, and let it go again to his own place, that it slay us not, and our people: for there was a deadly destruction throughout all the city; the hand of God was very heavy there.
So they sent and gathered together all the lords of the Philistines, and said, Send away the ark of the God of Israel, and let it go again to his own place, that it slay us not, and our people: for there was a deadly destruction throughout all the city; the hand of God was very heavy there:

5:11 И послали, и собрали всех владетелей Филистимских, и сказали: отошлите ковчег Бога Израилева; пусть он возвратится в свое место, чтобы не умертвил он нас и народа нашего. Ибо смертельный ужас был во всем городе; весьма отяготела рука Божия на них, [когда пришел туда ковчег Бога Израилева].
5:11
καὶ και and; even
ἐξαποστέλλουσιν εξαποστελλω send forth
καὶ και and; even
συνάγουσιν συναγω gather
τοὺς ο the
σατράπας σατραπης the
ἀλλοφύλων αλλοφυλος foreigner
καὶ και and; even
εἶπον επω say; speak
ἐξαποστείλατε εξαποστελλω send forth
τὴν ο the
κιβωτὸν κιβωτος ark
τοῦ ο the
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
καθισάτω καθιζω sit down; seat
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
αὐτῆς αυτος he; him
καὶ και and; even
οὐ ου not
μὴ μη not
θανατώσῃ θανατοω put to death
ἡμᾶς ημας us
καὶ και and; even
τὸν ο the
λαὸν λαος populace; population
ἡμῶν ημων our
ὅτι οτι since; that
ἐγενήθη γινομαι happen; become
σύγχυσις συγχυσις confusion
θανάτου θανατος death
ἐν εν in
ὅλῃ ολος whole; wholly
τῇ ο the
πόλει πολις city
βαρεῖα βαρυς weighty; heavy
σφόδρα σφοδρα vehemently; tremendously
ὡς ως.1 as; how
εἰσῆλθεν εισερχομαι enter; go in
κιβωτὸς κιβωτος ark
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
ἐκεῖ εκει there
5:11
וַ wa וְ and
יִּשְׁלְח֨וּ yyišlᵊḥˌû שׁלח send
וַ wa וְ and
יַּאַסְפ֜וּ yyaʔasᵊfˈû אסף gather
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
סַרְנֵ֣י sarnˈê סְרָנִים lords
פְלִשְׁתִּ֗ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
וַ wa וְ and
יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say
שַׁלְּח֞וּ šallᵊḥˈû שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֨ון ʔᵃrˌôn אֲרֹון ark
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
יָשֹׁ֣ב yāšˈōv שׁוב return
לִ li לְ to
מְקֹמֹ֔ו mᵊqōmˈô מָקֹום place
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָמִ֥ית yāmˌîṯ מות die
אֹתִ֖י ʔōṯˌî אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֑י ʕammˈî עַם people
כִּֽי־ kˈî- כִּי that
הָיְתָ֤ה hāyᵊṯˈā היה be
מְהֽוּמַת־ mᵊhˈûmaṯ- מְהוּמָה discomfiture
מָ֨וֶת֙ mˈāweṯ מָוֶת death
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ הַ the
עִ֔יר ʕˈîr עִיר town
כָּבְדָ֥ה kāvᵊḏˌā כבד be heavy
מְאֹ֛ד mᵊʔˈōḏ מְאֹד might
יַ֥ד yˌaḏ יָד hand
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
שָֽׁם׃ šˈām שָׁם there
5:11. miserunt itaque et congregaverunt omnes satrapas Philisthinorum qui dixerunt dimittite arcam Dei Israhel et revertatur in locum suum et non interficiat nos cum populo nostro
They sent therefore, and gathered together all the lords of the Philistines: and they said: Send away the ark of the God of Israel, and let it return into its own place, and not kill us and our people.
5:11. And so they sent and gathered together all the princes of the Philistines, and they said: “Release the ark of the God of Israel, and return it to its own place. And let it not kill us, with our people.”
5:11. So they sent and gathered together all the lords of the Philistines, and said, Send away the ark of the God of Israel, and let it go again to his own place, that it slay us not, and our people: for there was a deadly destruction throughout all the city; the hand of God was very heavy there.
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
5:11: Send away the ark - It appears that it had been received at Ekron, for there was a deadly destruction through the whole city. They therefore concluded that the ark should be sent back to Shiloh.
1 Kings (1 Samuel) 5:12
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: us not, and our people: Heb. me not, and my people
a deadly: Isa 13:7-9; Jer 48:42-44
the hand: Sa1 5:6, Sa1 5:9
Geneva 1599
So they sent and gathered together all the lords of the Philistines, and said, Send (e) away the ark of the God of Israel, and let it go again to his own place, that it slay us not, and our people: for there was a deadly destruction throughout all the city; the hand of God was very heavy there.
(e) The wicked when they feel the hand of God, grudge and reject him, where the godly humble themselves, and cry for mercy.
John Gill
So they sent and gathered together all the lords of the Philistines,.... As the men of Ashdod had done before on the same account, 1Kings 5:8.
and said, send away the ark of the God of Israel; as these lords were united in their government, and made one common cause of it against Israel, one could not dispose of this capture without the consent of the rest; otherwise the lord of Ekron, with his princes, were clearly in it that it was right and best to send it away out of any of their principalities:
and let it go again to its own place; to the land of Israel and Shiloh there, though to that it never returned more:
that it slay us not, and our people; that is, all of them, for great numbers had been slain already, as follows:
for there was a deadly destruction throughout all the city; a mortal disease went through the whole city, and swept away a multitude of people:
the hand of God was very heavy there; it seems by the expression to haste been heavier on the inhabitants of this city than upon those of Ashdod and Gath, which made them the more pressing to get rid of the ark.
John Wesley
The city - In every city, where the ark of God came.
Robert Jamieson, A. R. Fausset and David Brown
they sent--that is, the magistrates of Ekron.
5:125:12: Եւ կենդանիքն որ ո՛չ էին մեռեա՛լ՝ հարա՛ն յերաստանս իւրեանց. եւ ե՛լ աղաղակ քաղաքին յերկինս։
12 Մահից ազատուելով կենդանի մնացած մարդիկ թութքով էին տառապում, եւ քաղաքի աղաղակը երկինք բարձրացաւ:
12 Չմեռած մարդիկը թանչքի ուռեցքներով զարնուեցան ու քաղաքին աղաղակը երկինք հասաւ։
Եւ [111]կենդանիքն որ ոչ էին մեռեալ` հարան [112]յերաստանս իւրեանց``, եւ ել աղաղակ քաղաքին յերկինս:

5:12: Եւ կենդանիքն որ ո՛չ էին մեռեա՛լ՝ հարա՛ն յերաստանս իւրեանց. եւ ե՛լ աղաղակ քաղաքին յերկինս։
12 Մահից ազատուելով կենդանի մնացած մարդիկ թութքով էին տառապում, եւ քաղաքի աղաղակը երկինք բարձրացաւ:
12 Չմեռած մարդիկը թանչքի ուռեցքներով զարնուեցան ու քաղաքին աղաղակը երկինք հասաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:125:12 И те, которые не умерли, поражены были наростами, так что вопль города восходил до небес.
5:12 καὶ και and; even οἱ ο the ζῶντες ζαω live; alive καὶ και and; even οὐκ ου not ἀποθανόντες αποθνησκω die ἐπλήγησαν πλησσω plague; strike εἰς εις into; for τὰς ο the ἕδρας εδρα and; even ἀνέβη αναβαινω step up; ascend ἡ ο the κραυγὴ κραυγη cry; outcry τῆς ο the πόλεως πολις city εἰς εις into; for τὸν ο the οὐρανόν ουρανος sky; heaven
5:12 וְ wᵊ וְ and הָֽ hˈā הַ the אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not מֵ֔תוּ mˈēṯû מות die הֻכּ֖וּ hukkˌû נכה strike בַּב *ba בְּ in †† * הַ the טְּחֹרִ֑יםעפלים *ṭṭᵊḥōrˈîm טְחֹרִים tumours וַ wa וְ and תַּ֛עַל ttˈaʕal עלה ascend שַֽׁוְעַ֥ת šˈawʕˌaṯ שַׁוְעָה cry הָ hā הַ the עִ֖יר ʕˌîr עִיר town הַ ha הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
5:12. fiebat enim pavor mortis in singulis urbibus et gravissima valde manus Dei viri quoque qui mortui non fuerant percutiebantur in secretiori parte natium et ascendebat ululatus uniuscuiusque civitatis in caelumFor there was the fear of death in every city, and the hand of God was exceeding heavy. The men also that did not die, were afflicted with the emerods: and the cry of every city went up to heaven.
12. And the men that died not were smitten with the tumours: and the cry of the city went up to heaven.
5:12. For the fear of death fell upon every single city, and the hand of God was very heavy. Also, the men who did not die were being afflicted in the inner part of the buttocks. And the wailing of each city was ascending to heaven.
5:12. And the men that died not were smitten with the emerods: and the cry of the city went up to heaven.
And the men that died not were smitten with the emerods: and the cry of the city went up to heaven:

5:12 И те, которые не умерли, поражены были наростами, так что вопль города восходил до небес.
5:12
καὶ και and; even
οἱ ο the
ζῶντες ζαω live; alive
καὶ και and; even
οὐκ ου not
ἀποθανόντες αποθνησκω die
ἐπλήγησαν πλησσω plague; strike
εἰς εις into; for
τὰς ο the
ἕδρας εδρα and; even
ἀνέβη αναβαινω step up; ascend
ο the
κραυγὴ κραυγη cry; outcry
τῆς ο the
πόλεως πολις city
εἰς εις into; for
τὸν ο the
οὐρανόν ουρανος sky; heaven
5:12
וְ wᵊ וְ and
הָֽ hˈā הַ the
אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
מֵ֔תוּ mˈēṯû מות die
הֻכּ֖וּ hukkˌû נכה strike
בַּב
*ba בְּ in
* הַ the
טְּחֹרִ֑יםעפלים
*ṭṭᵊḥōrˈîm טְחֹרִים tumours
וַ wa וְ and
תַּ֛עַל ttˈaʕal עלה ascend
שַֽׁוְעַ֥ת šˈawʕˌaṯ שַׁוְעָה cry
הָ הַ the
עִ֖יר ʕˌîr עִיר town
הַ ha הַ the
שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
5:12. fiebat enim pavor mortis in singulis urbibus et gravissima valde manus Dei viri quoque qui mortui non fuerant percutiebantur in secretiori parte natium et ascendebat ululatus uniuscuiusque civitatis in caelum
For there was the fear of death in every city, and the hand of God was exceeding heavy. The men also that did not die, were afflicted with the emerods: and the cry of every city went up to heaven.
5:12. For the fear of death fell upon every single city, and the hand of God was very heavy. Also, the men who did not die were being afflicted in the inner part of the buttocks. And the wailing of each city was ascending to heaven.
5:12. And the men that died not were smitten with the emerods: and the cry of the city went up to heaven.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:12: The men that died not - Some it seems were smitten with instant death; others with the haemorrhoids, and there was a universal consternation; and the cry of the city went up to heaven - it was an exceeding great cry.
It does not appear that the Philistines had any correct knowledge of the nature of Jehovah, though they seemed to acknowledge his supremacy. They imagined that every country, district, mountain, and valley, had its peculiar deity; who, in its place, was supreme over all others. They thought therefore to appease Jehovah by sending him back his ark or shrine: and, in order to be redeemed from their plagues, they send golden mice and emerods as telesms, probably made under some particular configurations of the planets. See at the end of Sa1 6:21 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: died: Kg1 19:17; Amo 5:19
the cry: Sa1 9:16; Exo 12:30; Isa 15:3-5; Jer 14:2, Jer 25:34, Jer 48:3
Next: 1 Kings (1 Samuel) Chapter 6
John Gill
And the men that died not were smitten with the emerods,.... As the inhabitants of Ashdod and Gath had been; this shows that those that died did not die of that disease, but of some other; very likely the pestilence:
and the cry of the city went up to heaven; not that it was heard and regarded there, but the phrase is used to denote the greatness of it, how exceeding loud and clamorous it was; partly on the account of the death of so many of the inhabitants, their relations and friends; and partly because of the intolerable pain they endured through the emerods. There is something of this history preserved in a story wrongly told by Herodotus (b), who relates that the Scythians returning from Egypt passed through Ashkelon, a city of Syria (one of the five principalities of the Philistines), and that some of them robbed the temple of Venus there; for which the goddess sent on them and their posterity the disease of emerods, and that the Scythians themselves acknowledged that they were troubled with it on that account.
(b) Clio, sive, l. 1. c. 105.
Robert Jamieson, A. R. Fausset and David Brown
the cry of the city went up to heaven--The disease is attended with acute pain, and it is far from being a rare phenomenon in the Philistian plain [VAN DE VELDE].