Բ Մնացորդաց / 2 Chronicles - 1 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Вторая книга Паралипоменон, евр. ???, Παραλειπομένων β, Chronicorum II, в первоначальном тексте еврейской Библии составляла одно целое с 1: Паралипоменон, равно как и в церковном исчислении канонических книг Ветхого Завета, обе книги принимаются за одну. Только LXX, давшие этим книгам особое новое название, разделили первоначально единую священную книгу на две, и это разделение вошло и в печатные издания еврейской Библии по почину Бомбергского ее издания (1517: года). Основание разделения могло заключаться в самом содержании обеих книг, из которых 1: Паралипоменон после родословных таблиц (гл. I–IX) заключает в себе цельную, законченную историю царствования Давида (гл. X–XXIX), а 2: Паралипоменон — царствования Соломона (I–IX гл.) и последующих царей иудейских до самого вавилонского плена (гл. X–XXXVI гл.). Очевидно, содержание 2: Паралипоменон в общем покрывается или совпадает с рамками содержания 3: и 4: книг Царств. Xарактер повествования кн. Паралипоменон достаточно определяется еврейским названием дибре гайямим — слова или дела дней, т. е. прошлого, и латинским блаж. Иеронима: Chronicon, хроника: это — анналы, летописи, составленные на основании исторических записей пророков (см. 2: Пар IX:29; XII:15; XIII:22: и др.), частью общих с теми записями, которые служили для составления 3–4: Цар (см. Толков. Библию т. II, с. 164), частью — исключительно бывших лишь у священного писателя Паралипоменон, напр., «сказание книги о царях», мидраш сефер гамелахим (2: Пар XXIV:27); «молитва (тефилла ) Манассии» (ibid. XXXIII:18–19). С этим в связи стоит большая документальность или статистическая точность изложения кн. Паралипоменон сравнительно с 3: и 4: книгами Царств.

Что касается целей книг Паралипоменон, то, основываясь на неточном названии этих книг у LXX-ти (Παραλειπόμενα — «опущенные» или «забытые»), цель эту нередко видели в том, чтобы представить дополнение к другим историческим книгам Ветхого Завета, в частности — относительно 2: Паралипоменон — к 3: и 4: книгам Царств, или же дать сокращенное изложение их содержания. В действительности, однако, в книге Паралипоменон нередко повторяются повествования, довольно подробно описанные и прежде, иногда же совсем опускаются и важные исторические известия. Скорее, держась еврейского названия книг Паралипоменон, следует видеть в них анналы или летописи преимущественно религиозного, теократического, богослужебного характера: идея теократии и культа Иеговы — господствующая идея книг Паралипоменон, отсюда особенная подробность повествования о царях благочестивых, и подобная же подробность в описании различных учреждений в общественном богослужении, в замечаниях о священном Левиином колене и отдельных родах его. Религиозно-теократическая идея, господствующая в кн. Паралипоменон, дала основание блаж. Иерониму сказать: «Книга Паралипоменон, т. е. έπιτομή (сокращение) древних документов, такова, что, если кто, не зная ее, захочет присвоить себе знание писаний, тот смеется сам над собою. В каждом почти имени и в каждом соединении слов затрагиваются пропущенные в книгах Царств истории, и излагаются бесчисленные евангельские вопросы». («Письмо к Павлину. Об изучении Свящ. Писания». Творения блаженного Иеронима Стридонского в русском переводе ч. 3, Киев, 1694, с. 83). Важное практическое значение в жизни возвратившегося из плена иудейства могли иметь помещенные в 1: Пар I–IX гл., родословные еврейские таблицы, дававшие возможность точного разбора, кто происходит от священного колена и кто мирянин (1: Езд II:59–63, Неем VII:61–65). Еще более важное значение должны были иметь замечания религиозно-культового свойства в воссоздании религиозно-богослужебной жизни иудейства при построении второго Иерусалимского храма. Всего же важнее, что в кн. Паралипоменон веет тот же божественно-возвышенный дух, что и в других священных книгах (ср., напр., 2: Пар VI:18: и Деян VII:48: и др.).

Святоотеческие толкования на кн. Паралипоменон — блаженного Феодорита и св. Ефрема Сирина. Из западных ученых — прежних: Калмета, Клерика, Корнелия а Ляпиде, — новых: Берто (1873), Кейля (1870) и др. В русской литературе о кн. Паралипоменон см. митр. Киевск. Арсения . Введение в Свящ. книги Ветхого Завета (Киев, 1873), проф. А. А. Олесницкого . Руководственные о Свящ. Писании Ветхого и Нового Завета сведения из творений отцов и учителей Церкви (Спб. 1894); его же, Государственная летопись царей иудейских или книги, забытые (Παραλειπόμενα). Труд. Киев. Дух. Акад. 1879, №№ 8: и 12; проф. прот. А. С. Царевского, Происхождение и состав первой и второй книги Паралипоменон (Киев 1878), проф. П. А. Юнгерова, Происхождение и историчность книг Паралипоменон, Правосл. Собеседн. 1905, сентябрь; Истолковательные примечания — у проф. Гуляева, Исторические книги Ветхого Завета (Киев, 1866) и др.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself--Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. i.-ix.), the blemished reign of Rehoboam (ch. x.-xii.), the short but busy reign of Abijah (ch. xiii.), the long and happy reign of Asa (ch. xiv.-xvi.), the pious and prosperous reign of Jehoshaphat (ch. xvii.-xx.), the impious and infamous reigns of Jehoram and Ahaziah (ch. xxi.-xxii.), the unsteady reigns of Joash and Amaziah (ch. xxiv., xxv.), the long and prosperous reign of Uzziah (ch. xxvi.), the regular reign of Jotham (ch. xxvii.), the profane and wicked reign of Ahaz (ch. xxviii.), the gracious glorious reign of Hezekiah (ch. xxix.-xxxii.), the wicked reigns of Manasseh and Amon (ch. xxxiii.), the reforming reign of Josiah (ch. xxxiv., xxxv.), the ruining reigns of his sons, ch. xxxvi. Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

In the close of the foregoing book we read how God magnified Solomon and Israel obeyed him; God and Israel concurred to honour him. Now here we have an account, I. How he honoured God by sacrifice (ver. 1-6) and by prayer, ver. 7-12. II. How he honoured Israel by increasing their strength, wealth, and trade, ver. 13-17.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Two Books of Chronicles
Anciently these two books were considered but as one: for this we have not only the testimony of St. Jerome, but also that of the Masoretes, who gave the sum of all the sections, chapters, and verses, under one notation at the end of the second book, without mentioning any division; and although the modern Jews divide them, yet they give the Masoretic enumeration of sections, etc., as it was given of old; and all editors of the Masoretic Bibles, whether Jewish or Christian, follow the same plan.
These books have had several names. In Hebrew they are denominated דברי הימים dibrey haiyamim; literally, The Words of the Days, i.e., The Journals, particularly of the kings of Israel and kings of Judah. But this name does not appear to have been given by the inspired writer.
The Syriac has, The Book of the Transactions in the days of the Kings of Judah: which is called, Dibrey Yamim; referring to the Hebrew title.
The Arabic has, The Book of the Annals, which is called in Hebrew, Dibrey Haiyamim.
The Septuagint has, παραλειπομενων, of the things that were left or omitted; supposing that these books were a supplement either to Samuel and to the books of Kings, or to the whole Bible. To this the Greek translators might have been led by finding that these books in their time closed the Sacred Canon, as they still do in the most correct editions of the Hebrew Bible.
The Vulgate uses the same term as the Septuagint, referring, like the Syriac and Arabic, to the Hebrew name.
In our English Bibles these books are termed Chronicles, from the Greek χρονικα, from χρονος, i.e., A History of Times; or, as the matter of the work shows, "A History of Times, Kingdoms, States, Religion, etc., with an Account of the most memorable Persons and Transactions of those Times and Nations." Concerning the author of these books, nothing certain is known. Some think they are the works of different authors; but the uniformity of the style, the connection of the facts, together with the recapitulations and reflections which are often made, prove that they are the work of one and the same person.
The Jews, and Christian interpreters in general, believe they were the work of Ezra, assisted by the prophets Haggai, Zechariah, and Malachi. That Ezra was the author is, on the whole, the most probable opinion. That he lived at the conclusion of the Babylonish captivity is well known; and the second book of Chronicles terminates at that period, barely reciting the decree of Cyrus to permit the return of the captivated Israelites to their own land; which subject is immediately taken up in the book of Ezra, in which the operation of that decree is distinctly marked.
There are words and terms, both in Chronicles and Ezra, which are similar, and prove that each was written after the captivity, and probably by the same person, as those terms were not in use previously to that time, and some of them are peculiar to Ezra himself: e.g., we have כפורי זהב kipporey zahab, "golden cups;" Ezr 1:10; Ezr 8:27; and in Ch1 28:17; and דרכמון darkemon or drakmon, "a drachma" or; drachm, Ch1 29:7; Ezr 2:69; Neh 7:70; and רפסדות raphsodoth, "rafts" or floats, Ch2 2:16, widely differing from דברות doberoth, Kg1 5:9, which we there translate in the same way. Calmet considers these words as strong evidence that these books were the work of Ezra, and penned after the captivity.
We are not to suppose that these books are the Chronicles of the Kings of Judah and Israel so often referred to in the historical books of the Old Testament; these have been long lost, and the books before us can only be abridgments, either of such chronicles, or of works of a similar kind.
That the ancient Jews took great care to register their civil, military, and ecclesiastical transactions, is sufficiently evident from frequent reference to such works in the sacred writings; and that these registers were carefully and correctly formed, we learn from the character of the persons by whom they were compiled: they were in general prophets, and seem to have been employed by the kings under whom they lived to compile the annals of their reigns; or most likely this was considered a part of the prophet's regular office.
Samuel, Nathan, and Gad, wrote under the reign of David; Ch1 29:29.
The acts of the reign of Solomon were written by Nathan, Ahijah, and Iddo; Ch2 9:29.
Shemaiah and Iddo wrote those of Rehoboam; Ch2 12:15.
Iddo wrote also those of Abijah; Ch2 13:22.
It is likely that Hanani the seer wrote those of Asa; Ch2 16:7.
Jehu the prophet, the son of Hanani, Kg1 16:1, Kg1 16:7, wrote the acts of Jehoshaphat; Ch2 20:34. Under this same reign we find Jahaziel the prophet, Ch2 20:14; and Eliezer the prophet, Ch2 20:37.
Isaiah recorded the transactions of Uzziah, Ch2 26:22; and those of Hezekiah, Ch2 32:32; and of Ahaz, of whose reign we find the principal facts in the fifth, sixth, and ninth chapters of his prophecies. Under this reign we find Oded the prophet, Ch2 28:9.
Hosea wrote the history of the reign of Manasseh. See Ch2 33:19, in the margin.
And Jeremiah wrote the history of Josiah and his descendants, the last kings of Judah.
This was such a succession of historians as no nation of the world could ever boast. Men, all of whom wrote under the inspiration of God's Holy Spirit; some of whom had minds the most highly cultivated, and of the most extraordinary powers. Whether the prophets who flourished in the reigns of the kings of Israel wrote the annals of those kings, we know not, because it is not positively declared. We know that Ahijah the Shilonite lived under Jeroboam, the son of Nebat; Kg1 11:29; Kg1 14:2; and Jehu, son of Hanani, under Baasha; Kg1 16:7.
Elijah and many others flourished under the reign of Ahab. Elisha, Jonah, and many more, succeeded him in the prophetic office.
Besides these prophets and prophetic men, we find other persons, whose office it was to record the transactions of the kings under whom they lived. These were called secretaries or recorders; so, under David and Solomon, Jehoshaphat the son of Ahilud was recorder. מזכיר mazkir, "remembrancer;" Sa2 8:16, and Ch1 18:15. And under Hezekiah we find Joah, the son of Asaph; Kg2 18:18. And under Josiah, Joah the son of Joahaz, who filled the office; Ch2 34:8.
The real object of the author of these books is not very easy to be ascertained. But it is evident that he never could have intended them as a supplement to the preceding books, as he relates many of the same circumstances which occur in them, and often in greater detail; and, except by way of amplification, adds very little that can be called new, and omits many things of importance, not only in the ancient history of the Israelites, but even of those mentioned in the preceding books of Samuel and Kings. Nine chapters of his work are occupied with extensive genealogical tables, but even these are far from being perfect. His history, properly speaking, does not begin till the tenth chapter, and then it commences abruptly with the last unsuccessful battle of Saul and his death, but not a word of his history.
Though the writer gives many curious and important particulars in the life of David, yet he passes by his adultery with Bath-sheba, and all its consequences. He says nothing of the incest of Amnon with his sister Tamar, nor a word of the rebellion and abominations of Absalom. He says very little of the kings of Israel, and takes no notice of what concerned that state, from the capture of Amaziah king of Judah by Joash king of Israel; Ch2 25:17, etc. And of the last wars of these kings, which terminated in the captivity of the ten tribes, he says not one word!
The principal design of the writer appears to have been this: to point out, from the public registers, which were still preserved, what had been the state of the different families previously to the captivity, that at their return they might enter on and repossess their respective inheritances. He enters particularly into the functions, genealogies, families, and orders of the priests and Levites; and this was peculiarly necessary after the return from the captivity, to the end that the worship of God might be conducted in the same way as before, and by the proper legitimate persons.
He is also very particular relative to what concerns religion, the worship of God, the temple and its utensils, the kings who authorized or tolerated idolatry, and those who maintained the worship of the true God. In his distribution of praise and blame, these are the qualities which principally occupy his attention, and influence his pen.
It may be necessary to say something here concerning the utility of these books. That they are in this respect in low estimation, we may learn from the manner in which they are treated by commentators: they say very little concerning them, and suppose the subject has been anticipated in the books of Samuel and Kings. That the persons who treat them thus have never studied them, is most evident, else their judgment would be widely different. Whatever history these books possess, in common with the books of Samuel and Kings, may, in a commentary, be fairly introduced in the examination of the latter; and this I have endeavored to do, as the reader may have already seen. But there are various details, and curious facts and observations, which must be considered in these books alone: nor will a slight mention of such circumstances do them justice.
St. Jerome had the most exalted opinion of the books of Chronicles. According to him, "they are an epitome of the Old Testament." He asserts, that "they are of such high moment and importance, that he who supposes himself to be acquainted with the sacred writings, and does not know them, only deceives himself; and that innumerable questions relative to the Gospel are here explained." Paralipomenon liber, id est, Instrumenti Veteris επιτομη, tantus ac talis est, ut abeque illo, si quis scientiam Scripturarum sibi voluerit arrogare, seipsum irrideat. Per singula quippe nomina, juncturasque verborum, et praetermissae in Regum libris tanguntur historiae, et innumerabiles explicantur Evangelii Quaetiones. - Epis. Secund. ad Paulinum Presbyterum., Oper. Edit. Benedict. vol. iv., col. 574. And in another place he asserts, that "all Scripture knowledge is contained in these books;" Omnis eruditio Scripturarum in hoc libro continetur. - Praefat. in lib. Paral. justa Septuaginta Interpret Oper. Edit. Bened., vol. i., col. 1418. This may be going too far; but St. Jerome believed that there was a mystery and meaning in every proper name, whether of man, woman, city, or country, in the book. And yet he complains greatly of the corruption of those names, some having been divided, so as to make two or three names out of one, and sometimes names condensed, so as of three names to make but one. To cure this evil he labored hard, and did much; but still the confusion is great, and in many cases past remedy. To assist the reader in this respect I wish to refer him to the marginal readings and parallel texts, which are here carefully represented in the inner margin; these should be constantly consulted, as they serve to remove many difficulties and reconcile several seeming contradictions. In addition to these helps I have carefully examined the different ancient versions, and the various readings in the MSS. of Kennicott and De Rossi, which often help to remove such difficulties.
There is one mode of exposition which I have applied to these books, which has not, as far as I know, been as yet used: I mean the Targum, or Chaldee Paraphrase, of Rabbi Joseph. It is well known to all oriental scholars, that a Chaldee Targum, or Paraphrase, has been found and published in the Polyglots, on every book of the Old Testament, purely Hebrew, the books of Chronicles excepted. Neither in the Complutensian, Antwerp, Parisian, nor London Polyglot, is such a Targum to be found; none having been discovered when these works were published. But shortly after the London Polyglot was finished, a MS. was found in the University of Cambridge, containing the Targum on these books: this, with several other pieces, Arabic, Persian, Syriac, etc., Dr. Samuel Clarke collected, and intended to publish, as a supplementary volume to the Polyglot, but was prevented by premature death. The MS. was afterwards copied by Mr. David Wilkins, and printed, with a Latin translation, at Amsterdam, quarto, 1715. Of this work the reader will find I have made a liberal use, as I have of the Targum of Jonathan ben Uzziel, on the preceding books. Rabbi Joseph, the author, lived about three hundred years after the destruction of the second temple, or about a.d. 400. The MS. in question formerly belonged to the celebrated Erpen, and was purchased by the duke of Buckingham, then Chancellor of the University of Cambridge, and by him presented to the public library of that University.
It is worthy of remark, that the term מימרא meymera, "word," and מימרא דיי meymera dayeya, "the word of Jehovah," is used personally in this Targum; never as a word spoken, but as a Person acting: see the notes on Joh 1:1.
The first book of Chronicles contains a sort of genealogical history from the creation of the world to the death of David, A.M. 2989.

Solomon, and the chiefs of the congregation, go to Gibeon, where was the tabernacle of the Lord, and the brazen altar; and there he offers a thousand sacrifices, Ch2 1:1-6. The Lord appears to him in a dream, and gives him permission to ask any gift, Ch2 1:7. He asks wisdom, Ch2 1:8-10, which is granted; and riches, wealth, and honor besides, Ch2 1:11, Ch2 1:12. His kingdom is established, Ch2 1:13. His chariots, horsemen, and horses, Ch2 1:14. His abundant riches, Ch2 1:15. He brings horses, linen yarn, and chariots, at a fixed price, out of Egypt, Ch2 1:16, Ch2 1:17.
2 Chronicles 1:1
Albert Barnes: Notes on the Bible - 1834
Introduction to 1 and 2 Chronicles
1. Like the two Books of King, the two Books of Chronicles formed originally a single work, the separation of which into two "books" is referable to the Septuagint translators, whose division was adopted by Jerome, and from whom it passed to the various branches of the Western Church. In the Hebrew Bibles the title of the work means literally "the daily acts" or "occurrences," a title originally applied to the accounts of the reigns of the several kings, but afterward applied to general works made up from these particular narratives.
The Septuagint translators substituted one which they regarded as more suitable to the contents of the work and the position that it occupies among the historical books of the Bible. This was Paraleipomena, or "the things omitted " - a name intended to imply that Chronicles was supplementary to Samuel and Kings, written, i. e., mainly for the purpose of supplying the omissions of the earlier history.
The English title, "Chronicles," (derived from the Vulgate) is a term primarily significative of time; but in practical use it designates a simple and primitive style of history rather than one in which the chronological element is peculiarly prominent.
2. The "Book of Chronicles" stands in a position unlike that occupied by any other book of the Old Testament. It is historical, yet not new history. The writer traverses ground that has been already trodden by others.
His purpose in so doing is sufficiently indicated by the practical object he had in view, namely, that of meeting the special difficulties of his own day. The people had lately returned from the captivity and had rebuilt the temple; but they had not yet gathered up the threads of the old national life, broken by the captivity. They were therefore reminded, in the first place, of their entire history, of the whole past course of mundane events, and of the position which they themselves held among the nations of the earth. This was done, curtly and drily, but sufficiently, by genealogies, which have always possessed a special attraction for Orientals. They were then more especially reminded of their own past as an organized nation - a settled people with a religion which has a fixed home in the center of the nation's life.
It was the strong conviction of the writer that the whole future prosperity of his countrymen was bound up with the preservation of the temple service, with the proper maintenance of the priests and Levites, the regular establishment of the "courses," and the rightful distribution of the several ministrations of the temple among the Levitical families. He therefore drew the attention of his countrymen to the past history of the temple, under David, Solomon, and the later kings of Judah; pointing out that in almost every instance temporal rewards and punishments followed in exact accordance with the attitude in which the king placed himself toward the national religion. Such a picture of the past, a sort of condensed view of the entire pRev_ious history, written in the idiom of the day, with frequent allusions to recent events, and with constant reiteration of the moral intended to be taught, was calculated to affect the newly returned and still unsettled people far more strongly and deeply than the old narratives. The Book of Chronicles bridged over, so to speak, the gulf which separated the nation after, from the nation before, the captivity: it must have helped greatly to restore the national life, to Rev_ive hope and encourage high aspirations by showing to the nation that its fate was in its own hands, and that religious faithfulness would be certain to secure the divine blessing.
3. That the Book of Chronicles was composed after the return from the captivity is evident, not only from its closing passage, but from other portions of it.
The evidence of style accords with the evidence furnished by the contents. The phraseology is similar to that of Ezra, Nehemiah, and Esther, all books written after the exile. It has numerous Aramaean forms and at least one word derived from the Persian. The date cannot therefore well be earlier than 538 B. C., but may be very considerably later. The very close connection of style between Chronicles and Ezra, makes it probable that they were composed at the same time, if not even by the same person. If Ezra was the author, as so many think, the date could not well be much later than 435 B. C., for Ezra probably died about that time. There is nothing in the contents or style of the work to make the date 450-435 B. C. improbable; for the genealogy in Ch1 3:23-24, which appears to be later than this, may be a subsequent addition.
4. The writer of Chronicles cites, as his authorities, works of two distinct classes:
(a) His most frequent reference is to a general history - the "Book of the Kings of Israel and Judah," This was a compilation from the two histories constantly mentioned in Kings - the "book of the chronicles of the kings of Israel," and the "book of the chronicles of the kings of Judah," which it had been found convenient to unite into one.
(b) The other works cited by him were 12-part or 13-part histories, the works of prophets who dealt with particular portions of the national annals. Of none of these works is the exact character known to us; but the manner in which they are cited makes it probable that for the most part they treated with some fullness the history - especially the religious history - of the times of their authors. They may be regarded as independent compositions - monographs upon the events of their times, written by individual prophets, of which occasionally one was transferred, not into our "Books of Kings," but into the "book of the kings of Israel and Judah;" while the remainder existed for some centuries side by side with the "Book of the Kings," and furnished to the writer of Chronicles much of the special information which he conveys to us.
There is also ample proof that the writer made use of the whole of the earlier historical Scriptures, and especially of the Books of Samuel and Kings, such as we have them. The main sources of 1 Chr 1-8, are the earlier Scriptures from Genesis to Ruth, supplemented by statements drawn from private sources, such as the genealogies of families, and numerous important points of family history, carefully preserved by the "chiefs of the fathers" in almost all the Israelite tribes; a main source of 1 Chr. 10-27 is Samuel; and a source, though scarcely a main source, of 2 Chr. 1-36 is Kings (compare the marginal references and notes). But the writer has always some further authority besides these; and there is no section of the Jewish history, from the death of Saul to the fall of Jerusalem, which he has not illustrated with new facts, drawn from some source which has perished.
5. The indications of unity in the authorship preponderate over those of diversity, and lead to the conclusion that the entire work is from one and the same writer. The genealogical tendency, which shows itself so strongly in the introductory section 1 Chr. 1-9, is remarkably characteristic of the writer, and continually thrusts itself into notice in the more purely historical portions of his narrative. Conversely, the mere genealogical portion of the work is penetrated by the same spirit as animates the historical chapters, and, moreover, abounds with phrases, characteristic of the writer.
That the historical narrative (1 Chr. 10-2 Chr. 36) is from one hand, can scarcely be doubted. One pointedly didactic tone pervades the whole - each signal calamity and success being ascribed in the most direct manner to the action of Divine Providence, rewarding the righteous and punishing the evil-doers. There is everywhere the same method of composition - a primary use of Samuel and Kings as bases of the narrative, the abbRev_iation of what has been narrated before, the omission of important facts, otherwise known to the reader; and the addition of new facts, sometimes minute, and less important than curious, at other times so striking that it is surprising that the earlier historians should have passed them over.
6. The abrupt termination of Chronicles, in the middle of a sentence, is an unanswerable argument against its having come down to us in the form in which it was originally written.
And the recurrence of the final passage of our present copies of Chronicles at the commencement of Ezra, taken in conjunction with the undoubted fact, that there is a very close resemblance of style and tone between the two books, suggests naturally the explanation, which has been accepted by some of the best critics, that the two works, Chronicles and Ezra, were originally one, and were afterwards separated: that separation having probably arisen out of a desire to arrange the history of the post-captivity period in chronological sequence.
7. The condition of the text of Chronicles is far from satisfactory. Various readings are frequent, particularly in the names of persons and places; omissions are found, especially in the genealogies; and the numbers are sometimes self-contradictory, sometimes contradictory of more probable numbers in Samuel or Kings, sometimes unreasonably large, and therefore justly suspected.
The work is, however, free from defects of a more serious character. The unity is unbroken, and there is every reason to believe that we have the work, in almost all respects, exactly as it came from the hand of the author.
8. As compared with the parallel histories of Samuel and Kings, the history of Chronicles is characterized by three principal features:
(a) A greater tendency to dwell on the externals of religion, on the details of the temple worship, the various functions of the priests and Levites, the arrangement of the courses, and the like. Hence, the history of Chronicles has been called "ecclesiastical," while that of Samuel and Kings has been termed "political." This tendency does not detract from the credibility, or render the history undeserving of confidence.
(b) A marked genealogical bias and desire to put on record the names of persons engaged in any of the events narrated; and
(c) A more constant, open, and direct ascription of all the events of the history to the divine agency, and especially a more plain reference of every great calamity or deliverance to the good or evil deeds of the monarch, or the nation, which Divine Providence so punished or rewarded.
There is no reason to regard Chronicles as less trustworthy than Samuel or Kings. A due consideration of disputed points, the "Levitical spirit," contradictions, alleged mistakes, etc., does not, speaking generally, impugn the honesty of the writer or the authenticity of his work. The book may fairly be regarded as authentic in all its parts, with the exception of some of its members. These appear to have occasionally suffered corruption, though scarcely to a greater extent than those of other books of equal antiquity. From blemishes of this kind it has not pleased God to keep His Word free. It will scarcely be maintained at the present day that their occurrence affects in the very slightest degree the authenticity of the rest of the narrative.
The style of Chronicles is simpler and less elevated than that of Kings. Excepting the psalm of David in 1 Chr. 16 and the prayer of Solomon in 2 Chr. 6, the whole is prosaic, level, and uniform. There are no especially striking chapters, as in Kings; but it is less gloomy, being addressed to the restored nation, which it seeks to animate and inspirit. The captive people, weeping by the waters of Babylon, fitly read their mournful history in Kings: the liberated nation, entering hopefully upon a new life, found in Chronicles a Rev_iew of its past, calculated to help it forward on the path of progress, upon which it was entering.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ch2 1:1, The solemn offering of Solomon at Gibeon; Ch2 1:7, Solomon's choice of wisdom is blessed by God; Ch2 1:13, Solomon's forces and wealth.
Carl Friedrich Keil and Franz Delitzsch

III. History of Solomon's Kingship - 2 Chronicles 1-9
The kingship of Solomon centres in the building of the temple of the Lord, and the account of that begins in 2 Chron 2 with a statement of the preparations which Solomon made for the accomplishment of this great work, so much pressed upon him by his father, and concludes in 2 Chron 7 with the answer which the Lord gave to his consecrating prayer in a vision. In 2 Chron 1, before the history of the temple building, we have an account of the sacrifice at Gibeon by which Solomon inaugurated his reign (2Chron 1:1-13), with some short notices of his power and riches (2Chron 1:14-17); and in 2 Chron 8 and 9, after the temple building, we have summary statements about the palaces and cities which he built (2Chron 8:1-11), the arrangement of the regular religious service (2Chron 8:12-16), the voyage to Ophir (2Chron 8:17, 2Chron 8:18), the visit of the queen of Sheba (2Chron 9:1-12), his riches and his royal magnificence and glory (2 Chron 9:13-28), with the concluding notices of the duration of his reign, and of his death (2Chron 9:29, 2Chron 9:30). If we compare with this the description of Solomon's reign in 1 Kings 1-11, we find that in the Chronicle not only are the narratives of his accession to the throne in consequence of Adonijah's attempted usurpation, and his confirming his kingdom by punishing the revolter (1 Kings 1 and 2), of his marriage to the Egyptian princess (3Kings 3:1, 3Kings 3:2), his wise judgment (3Kings 3:16-28), his public officers, his official men, his royal magnificence and glory (1 Kings 4:1-5:14), omitted, but also the accounts of the building of his palace (3Kings 7:1-12), of his idolatry, and of the adversaries who rose against him (1 Kings 11:1-40). On the other hand, the description of the building and consecration of the temple is supplemented by various important details which are omitted from the first book of Kings. Hence it is clear that the author of the Chronicle purposed only to portray more exactly the building of the house of God, and has only shortly touched upon all the other undertakings of this wise and fortunate king.
Geneva 1599
And Solomon the son of David was strengthened in his kingdom, and the LORD his God [was] with him, and magnified him exceedingly.
The Argument - This second book contains in brief the contents of the two books of the kings: that is, from the reign of Solomon to the destruction of Jerusalem and the Babylonian captivity. In this story some things are told in more detail than in the books of the kings and therefore help greatly in the understanding of the prophets. Three things are chiefly to be considered here: First, that when the godly kings saw the plagues of God prepared against their country for sin, they turned to the Lord and by earnest prayer were heard, and the plagues removed. Secondly, while the good rulers always loved the prophets of God and were zealous to set forth his religion throughout their dominions, it offended God greatly that the wicked hated his ministers, deposed them and set up idolatry and attempted served God according to the fantasy of men. Thus we have the chief acts from the beginning of the world to the rebuilding of Jerusalem in the 32nd year of Darius, in total 3568 years and six months.
John Gill
INTRODUCTION TO 2 CHRONICLES 1
This chapter relates, how that Solomon being confirmed in his kingdom, went to Gibeon to sacrifice 2Chron 1:1, that the Lord appeared there to him, and what passed between them, 2Chron 1:7 and that when he returned from thence to Jerusalem, he increased in splendour, wealth, and riches, 2Chron 1:13.
1:11:1: Եւ զօրացաւ Սողոմոն որդի Դաւթի ՚ի թագաւորութեանն իւրում. եւ Տէր Աստուած իւր ընդ նմա էր. եւ մեծացո՛յց զնա ՚ի բարձրութիւն։
1 Դաւթի որդի Սողոմոնը հզօրացաւ իր թագաւորութեան մէջ, իր Տէր Աստուածը նրա հետ էր ու նրան շատ բարձրացրեց:
1 Դաւիթին որդին՝ Սողոմոն՝ իր թագաւորութեանը մէջ զօրացաւ ու իր Տէր Աստուածը իր հետն էր ու Աստուած զինք խիստ մեծցուց։
Եւ զօրացաւ Սողոմոն որդի Դաւթի ի թագաւորութեանն իւրում, եւ Տէր Աստուած իւր ընդ նմա էր, եւ մեծացոյց զնա ի բարձրութիւն:

1:1: Եւ զօրացաւ Սողոմոն որդի Դաւթի ՚ի թագաւորութեանն իւրում. եւ Տէր Աստուած իւր ընդ նմա էր. եւ մեծացո՛յց զնա ՚ի բարձրութիւն։
1 Դաւթի որդի Սողոմոնը հզօրացաւ իր թագաւորութեան մէջ, իր Տէր Աստուածը նրա հետ էր ու նրան շատ բարձրացրեց:
1 Դաւիթին որդին՝ Սողոմոն՝ իր թագաւորութեանը մէջ զօրացաւ ու իր Տէր Աստուածը իր հետն էր ու Աստուած զինք խիստ մեծցուց։
zohrab-1805▾ eastern-1994▾ western am▾
1:11:1 И утвердился Соломон, сын Давидов, в царстве своем; и Господь Бог его {был} с ним, и вознес его высоко.
1:1 καὶ και and; even ἐνίσχυσεν ενισχυω fortify; prevail Σαλωμων σαλωμων son Δαυιδ δαβιδ Dabid; Thavith ἐπὶ επι in; on τὴν ο the βασιλείαν βασιλεια realm; kingdom αὐτοῦ αυτος he; him καὶ και and; even κύριος κυριος lord; master ὁ ο the θεὸς θεος God αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even ἐμεγάλυνεν μεγαλυνω enlarge; magnify αὐτὸν αυτος he; him εἰς εις into; for ὕψος υψος height; on high
1:1 וַ wa וְ and יִּתְחַזֵּ֛ק yyiṯḥazzˈēq חזק be strong שְׁלֹמֹ֥ה šᵊlōmˌō שְׁלֹמֹה Solomon בֶן־ ven- בֵּן son דָּוִ֖יד dāwˌîḏ דָּוִד David עַל־ ʕal- עַל upon מַלְכוּתֹ֑ו malᵊḵûṯˈô מַלְכוּת kingship וַ wa וְ and יהוָ֤ה [yhwˈāh] יְהוָה YHWH אֱלֹהָיו֙ ʔᵉlōhāʸw אֱלֹהִים god(s) עִמֹּ֔ו ʕimmˈô עִם with וַֽ wˈa וְ and יְגַדְּלֵ֖הוּ yᵊḡaddᵊlˌēhû גדל be strong לְ lᵊ לְ to מָֽעְלָה׃ mˈāʕᵊlā מַעַל top
1:1. confortatus est ergo Salomon filius David in regno suo et Dominus erat cum eo et magnificavit eum in excelsumAnd Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him to a high degree.
1. And Solomon the son of David was strengthened in his kingdom, and the LORD his God was with him, and magnified him exceedingly.
1:1. Then Solomon, the son of David, was strengthened in his reign, and the Lord his God was with him, and he magnified him on high.
1:1. And Solomon the son of David was strengthened in his kingdom, and the LORD his God [was] with him, and magnified him exceedingly.
And Solomon the son of David was strengthened in his kingdom, and the LORD his God [was] with him, and magnified him exceedingly:

1:1 И утвердился Соломон, сын Давидов, в царстве своем; и Господь Бог его {был} с ним, и вознес его высоко.
1:1
καὶ και and; even
ἐνίσχυσεν ενισχυω fortify; prevail
Σαλωμων σαλωμων son
Δαυιδ δαβιδ Dabid; Thavith
ἐπὶ επι in; on
τὴν ο the
βασιλείαν βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
καὶ και and; even
κύριος κυριος lord; master
ο the
θεὸς θεος God
αὐτοῦ αυτος he; him
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
ἐμεγάλυνεν μεγαλυνω enlarge; magnify
αὐτὸν αυτος he; him
εἰς εις into; for
ὕψος υψος height; on high
1:1
וַ wa וְ and
יִּתְחַזֵּ֛ק yyiṯḥazzˈēq חזק be strong
שְׁלֹמֹ֥ה šᵊlōmˌō שְׁלֹמֹה Solomon
בֶן־ ven- בֵּן son
דָּוִ֖יד dāwˌîḏ דָּוִד David
עַל־ ʕal- עַל upon
מַלְכוּתֹ֑ו malᵊḵûṯˈô מַלְכוּת kingship
וַ wa וְ and
יהוָ֤ה [yhwˈāh] יְהוָה YHWH
אֱלֹהָיו֙ ʔᵉlōhāʸw אֱלֹהִים god(s)
עִמֹּ֔ו ʕimmˈô עִם with
וַֽ wˈa וְ and
יְגַדְּלֵ֖הוּ yᵊḡaddᵊlˌēhû גדל be strong
לְ lᵊ לְ to
מָֽעְלָה׃ mˈāʕᵊlā מַעַל top
1:1. confortatus est ergo Salomon filius David in regno suo et Dominus erat cum eo et magnificavit eum in excelsum
And Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him to a high degree.
1:1. Then Solomon, the son of David, was strengthened in his reign, and the Lord his God was with him, and he magnified him on high.
1:1. And Solomon the son of David was strengthened in his kingdom, and the LORD his God [was] with him, and magnified him exceedingly.
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
1-6: и 7–12: рассказывают о тех же фактах, о которых повествует и 3: Цар III:4–15, и передают их существенно сходно с 3: Царств. Отличия — частные, обозначающие или особый стиль свящ. писателя Паралипоменон, или же его своеобразную точку зрения на одни и те же факты, или, наконец, восполняющие повествование 3: Царств новыми чертами. Так, в рассматриваемом месте 2: Паралипоменон ст. 2: указано, что Соломона в его паломническом путешествии в Гаваон сопровождали главы и начальники народа (чего не сказано в 3: Цар III:4, ср. однако там же ст. 15), что, без сомнения, действительно имело место в данное время, как и после при перенесении ковчега в храм и освящении последнего (3: Цар VIII:1: — 2: Пар V:2). Затем, если в 3: Цар III:4: сказано общее: «там (в Гаваоне) был главный жертвенник» (собственно: «высота», евр. бама ), то в ст. 3–5: рассматриваемой главы 2: Паралипоменон со всей определенностью сказано, что 1) в Гаваоне пребывала скиния Моисеева (ст. 3, ср. Исх XL:18); что 2) перед этой скинией собрания там стоял сделанный при Моисее же художником Веселиилом жертвенник (ст. 5, ср. Исх XXVII:1: след., XXXVIII:1: д.), на котором Соломон и совершил 1: 000: всесожжений (ст. 6), и что 3) ковчег Божий или ковчег завета из Кириаф-Иарима (ср. 1: Цар VII:1) был перенесен Давидом в построенную им скинию в Иерусалиме. О последнем рассказывается во 2: Цар VI, особ. ст. 17: (см. Толков. Библию, т. II. Спб. 1905, с. 424–425), а также в 1: Пар XV и XVI гл. Действительность существования до времен Соломона скинии Моисеевой с ее священными принадлежностями подтверждается свидетельством 3: Цар VIII:4: (см. Толков. Библию, т. II, с. 461). О положении Гаваона см. Толков. Библию, т. II, с. 317–318: и 450–451. О положении Карифиарима (Нав IX:17; Иер XXVI:20) иначе Ваала Иудина (2: Цар VI:2; Нав XV:9, 60) см. Толков. Библию, т. II, с. 318: и 424; по Евсевию и блаж. Иерониму (Onomast. 596, ср. 192), город этот лежал на 9: милиарии по дороге из Элии (Иерусалима) в Диосполь (Лидду); теперь мусульманская деревня Карьет-эл-инеб.

Что касается точки зрения, то свящ. писатель 2: Паралипоменон не упоминает о не вполне согласном с законом служении Соломона и народа Богу на высотах, как сказано в 3: Цар III:2: (Толк. Библия II, с. 450): различались высоты, издревле посвященные Богу, от позднее произвольно избираемых (см. там же, с. 439). К числу последних, преступных с точки зрения закона, не мог относиться жертвенник при скинии Моисеевой: вот причина, почему свящ. писатель 2: Паралипоменон не упоминает здесь о служении на «высотах».

Наконец, в одном слововыражении отличается 2: Паралипоменон от 3: Царств в рассказе о ночном богоявлении Соломону: дарованная Богом Соломону чрезвычайная мудрость в 3: Цар (III:9, 12) обозначается конкретно: «сердце мудрое и разумное», евр. лев хакам венабон, а во 2: Пар (I:9) абстрактно: «мудрость и знание», евр. гахокма вегамадда . Абстрактное представление может указывать на сравнительно позднее происхождение кн. Паралипоменон (мадда принадлежит позднейшему гебраизму встречается в Дан I:4, 17).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God's Goodness to Solomon. B. C. 1015.

1 And Solomon the son of David was strengthened in his kingdom, and the LORD his God was with him, and magnified him exceedingly. 2 Then Solomon spake unto all Israel, to the captains of thousands and of hundreds, and to the judges, and to every governor in all Israel, the chief of the fathers. 3 So Solomon, and all the congregation with him, went to the high place that was at Gibeon; for there was the tabernacle of the congregation of God, which Moses the servant of the LORD had made in the wilderness. 4 But the ark of God had David brought up from Kirjath-jearim to the place which David had prepared for it: for he had pitched a tent for it at Jerusalem. 5 Moreover the brasen altar, that Bezaleel the son of Uri, the son of Hur, had made, he put before the tabernacle of the LORD: and Solomon and the congregation sought unto it. 6 And Solomon went up thither to the brasen altar before the LORD, which was at the tabernacle of the congregation, and offered a thousand burnt offerings upon it. 7 In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee. 8 And Solomon said unto God, Thou hast shewed great mercy unto David my father, and hast made me to reign in his stead. 9 Now, O LORD God, let thy promise unto David my father be established: for thou hast made me king over a people like the dust of the earth in multitude. 10 Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, that is so great? 11 And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king: 12 Wisdom and knowledge is granted unto thee; and I will give thee riches, and wealth, and honour, such as none of the kings have had that have been before thee, neither shall there any after thee have the like.
Here is, I. Solomon's great prosperity, v. 1. Though he had a contested title, yet, God being with him, he was strengthened in his kingdom; his heart and hands were strengthened, and his interest in the people. God's presence will be our strength.
II. His great piety and devotion. His father was a prophet, a psalmist, and kept mostly to the ark; but Solomon, having read much in his Bible concerning the tabernacle which Moses built and the altars there, paid more respect to them than, it should seem, David had done. Both did well, and let neither be censured. If the zeal of one be carried out most to one instance of religion, and of another to some other instance, let them not judge nor despise each other.
1. All his great men must thus far be good men that they must join with him in worshipping God. He spoke to the captains and judges, the governors and chief of the fathers, to go with him to Gibeon, v. 2, 3. Authority and interest are well bestowed on those that will thus use them for the glory of God, and the promoting of religion. It is our duty to engage all with whom we have influence in the solemnities of religion, and it is very desirable to have many join with us in those solemnities--the more the better; it is the more like heaven. Solomon began his reign with this public pious visit to God's altar, and it was a very good omen. Magistrates are then likely to do well for themselves and their people when they thus take God along with them at their setting out.
2. He offered abundance of sacrifices to God there (v. 6): 1000 burnt-offerings, and perhaps a greater number of peace-offerings, on which he and his company feasted before the Lord. Where God sows plentifully he expects to reap accordingly. His father David had left him flocks and herds in abundance (1 Chron. xxvii. 29, 31), and thus he gave God his dues out of them. The ark was at Jerusalem (v. 4), but the altar was at Gibeon (v. 5), and thither he brought his sacrifices; for it is the altar that sanctifieth every gift.
3. He prayed a good prayer to God: this, with the answer to it, we had before, 1 Kings iii. 5, &c. (1.) God bade him ask what he would; not only that he might put him in the right way of obtaining the favours that were intended him (Ask, and you shall receive, that your joy may be full), but that he might try him, how he stood affected, and might discover what was in his heart. Men's characters appear in their choices and desires. What wouldst thou have? tries a man as much as, What wouldst thou do? Thus God tried whether Solomon was one of the children of this world, that say, Who will show us any good, or of the children of light, that say, Lord, lift up the light of thy countenance upon us. As we choose we shall have, and that is likely to be our portion to which we give the preference, whether the wealth and pleasure of this world or spiritual riches or delights. (2.) Like a genuine son of David, he chose spiritual blessings rather than temporal. His petition here is, Give me wisdom and knowledge. He owns those to be desirable gifts, and God to be the giver of them, Prov. ii. 6. God gave the faculty of understanding, and to him we must apply for the furniture of it. Two things are here pleaded which we had not in Kings:-- [1.] Thou hast made me reign in my father's stead, v. 8. "Lord, thou hast put me into this place, and therefore I can in faith ask of thee grace to enable me to do the duty of it." What service we have reason to believe God calls us to we have reason to hope he will qualify us for. But that is not all. "Lord, thou hast put me into this place in the stead of David, the great and good man that filled it up so well; therefore give me wisdom, that Israel may not suffer damage by the change. Must I reign in my father's stead? Lord, give me my father's spirit." Note, The eminency of those that went before us, and the obligation that lies upon us to keep up and carry on the good work they were engaged in, should provoke us to a gracious emulation, and quicken our prayers to God for wisdom and grace, that we may do the work of God in our day as faithfully and well as they did in theirs. [2.] Let thy promise to David my father be established, v. 9. He means the promise of concerning his successor. "In performance of that promise, Lord, give me wisdom." We do not find that wisdom was any of the things promised, but it was necessary in order to the accomplishment of what was promised, 2 Sam. vii. 13-15. The promise was, He shall build a house for my name, I will establish his throne, he shall be my son, and my mercy shall not depart from him. "Now, Lord, unless thou give me wisdom, thy house will not be built, nor my throne established; I shall behave in a manner unbecoming my relation to thee as a Father, shall forfeit thy mercy, and fool it away; therefore, Lord, give me wisdom." Note, First, God's promises are our best pleas in prayer. Remember thy word unto thy servant. Secondly, Children may take the comfort of the promises of that covenant which their parents, in their baptism, laid claim to, and took hold of, for them. Thirdly, The best way to obtain the benefit of the promises and privileges of the covenant is to be earnest in prayer with God for wisdom and grace to do the duties of it.
Adam Clarke: Commentary on the Bible - 1831
1:1: And Solomon the son of David - The very beginning of this book shows that it is a continuation of the preceding, and should not be thus formally separated from it. See the preface to the first book.
The Lord his God was with him - "The Word of the Lord was his support." - Targum.
2 Chronicles 1:2
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: was strengthened: Kg1 2:12, Kg1 2:46
the Lord: Gen 21:22, Gen 39:2, Gen 39:21; Exo 3:12; Ch1 17:8; Mat 28:20
magnified: Ch1 29:25; Phi 2:9-11
Carl Friedrich Keil and Franz Delitzsch

2Chron 1:1-6
The sacrifice at Gibeon, and the theophany. - 2Chron 1:1-6. When Solomon had established himself upon his throne, he went with the princes and representatives of the congregation of Israel to Gibeon, to seek for the divine blessing upon his reign by a solemn sacrifice to be offered there before the tabernacle. 2Chron 1:1 forms, as it were, the superscription of the account of Solomon's reign which follows. In וגו ויּתחזּק = Solomon established himself in his kingdom, i.e., he became strong and mighty in his kingdom, the older commentators saw a reference to the defeat of Adonijah, the pretender to the crown, and his followers (1 Kings 2). But this view of the words is too narrow; we find the same remark made of other kings whose succession to the throne had not been questioned (cf. 2Chron 12:13; 2Chron 13:21; 2Chron 17:1, and 2Chron 21:4), and the remark refers to the whole reign-to all that Solomon undertook in order to establish a firm dominion, not merely to his entry upon it. With this view of the words, the second clause, "his God was with him, and made him very great," coincides. God gave His blessing to all that Solomon did for this end. With the last words cf. 1Chron 29:25.
We have an account of the sacrifice at Gibeon (2Chron 1:7-13) in 3Kings 3:4-15 also. The two narratives agree in all the main points, but, in so far as their form is concerned, it is at once discernible that they are two independent descriptions of the same thing, but derived from the same sources. In 1 Kings 3 the theophany-in our text, on the contrary, that aspect of the sacrifice which connected it with the public worship-is more circumstantially narrated. While in 3Kings 3:4 it is briefly said the king went to Gibeon to sacrifice there, our historian records that Solomon summoned the princes and representatives of the people to this solemn act, and accompanied by them went to Gibeon. This sacrifice was no mere private sacrifice-it was the religious consecration of the opening of his reign, at which the estates of the kingdom were present as a matter of course. "All Israel" is defined by "the princes over the thousands ..., the judges, and all the honourable;" then לכל־שׂראל is again taken up and explained by the apposition האבות ראשׁי: to all Israel, viz., the heads of the fathers'-houses. ל is to be repeated before ראשׁי. What Solomon said to all Israel through its representatives, is not communicated; but it may be gathered from what succeeds, that he summoned them to accompany him to Gibeon to offer the sacrifice. The reason why he offered his sacrifice at the בּמה, i.e., place of sacrifice, is given in 2Chron 1:3. There the Mosaic tabernacle stood, yet without the ark, which David had caused to be brought up from Kirjath-jearim to Jerusalem (1Chron 13:1-14 and 15). In לו בּהכין the article in ba represents the relative אשׁר = בּאשׁר or לו הכין אשׁר בּמקום; cf. Judg 5:27; Ruth 1:16; 3Kings 21:19; see on 1Chron 26:28. Although the ark was separated from the tabernacle, yet by the latter at Gibeon was the Mosaic altar of burnt-offering, and on that account the sanctuary at Gibeon was Jahve's dwelling, and the legal place of worship for burnt-offerings of national-theocratic import. "As our historian here brings forward emphatically the fact that Solomon offered his burnt-offering at the legal place of worship, so he points out in 1Chron 21:28-30 :1, how David was only brought by extraordinary events, and special signs from God, to sacrifice on the altar of burnt-offering erected by him on the threshing-floor of Ornan, and also states how he was prevented from offering his burnt-offering in Gibeon" (Berth.). As to Bezaleel, the maker of the brazen altar, cf. Ex 31:2 and Ex 37:1. Instead of שׂם, which most manuscripts and many editions have before לפני, and which the Targ. and Syr. also express, there is found in most editions of the 16th century, and also in manuscripts, שׁם, which the lxx and Vulgate also read. The reading שׁם is unquestionably better and more correct, and the Masoretic pointing שׂם, posuit, has arisen by an undue assimilation of it to Ex 40:29. The suffix in ידרשׁהוּ does not refer to the altar, but to the preceding word יהוה; cf. אלהים דּרשׁ, 1Chron 21:30; 1Chron 15:13, etc.
2Chron 1:7-10
The theophany, cf. 3Kings 3:5-15. In that night, i.e., on the night succeeding the day of the sacrifice. The appearance of God by night points to a dream, and in 3Kings 3:5-15 we are expressly informed that He appeared in a vision. Solomon's address to God, 2Chron 1:8-10, is in 3Kings 3:6-10 given more at length. The mode of expression brings to mind 1Chron 17:23, and recurs in 2Chron 6:17; 3Kings 8:26. מדּע, with Pathach in the second syllable, elsewhere מדּע (2Chron 1:11, 2Chron 1:12), occurs elsewhere only in Dan 1:4, Dan 1:17; Eccles 10:20.
2Chron 1:11-13
The divine promise. Here עשׁר is strengthened by the addition נכסים, treasures (Josh 22:8; Eccles 5:18; Eccles 6:2). תּשׁפּט אשׁר, ut judicare possis. In general, the mode of expression is briefer than in 3Kings 3:11-13, and the conditional promise, "long life" (3Kings 3:14), is omitted, because Solomon did not fulfil the condition, and the promise was not fulfilled. In 2Chron 1:13 לבּמה is unintelligible, and has probably come into our text only by a backward glance at 2Chron 1:3, instead of מהבּמה, which the contents demand, and as the lxx and Vulgate have rightly translated it. The addition, "from before the tabernacle," which seems superfluous after the preceding "from the Bamah at Gibeon," is inserted in order again to point to the place of sacrifice at Gibeon, and to the legal validity of the sacrifices offered there (Berth.). According to 3Kings 3:15, Solomon, on his return to Jerusalem, offered before the ark still other burnt-offerings and thank-offerings, and prepared a meal for his servants. This is omitted by the author of the Chronicle, because these sacrifices had no ultimate import for Solomon's reign, and not, as Then, supposes, because in his view only the sacrifices offered on the ancient brazen altar of burnt-offering belonging to the temple had legal validity. For he narrates at length in 1Chron 21:18, 1Chron 21:26. how God Himself directed David to sacrifice in Jerusalem, and how the sacrifice offered there was graciously accepted by fire from heaven, and the threshing-floor of Araunah thereby consecrated as a place of sacrifice; and it is only with the purpose of explaining to his readers why Solomon offered the solemn burnt-offering in Gibeon, and not, as we should have expected from 1 Chron 21, in Jerusalem, that he is so circumstantial in his statements as to the tabernacle. The last clause of 2Chron 1:13, "and he was king over Israel," does not belong to the section treating of the sacrifice at Gibeon, but corresponds to the remark in 3Kings 4:1, and forms the transition to what follows.
John Gill
And Solomon the son of David was strengthened in his kingdom,.... Well settled and established on the throne of his father, after the death of some persons, from whom he might expect trouble, see 3Kings 2:46.
and the Lord God was with him; directing and instructing him, prospering and succeeding him: the Targum is,"the Word of the Lord was his help:''and magnified him exceedingly; see 1Chron 29:25.
1:21:2: Եւ ասաց Սողոմոն ցամենայն Իսրայէլ, ցհազարապետս եւ ցհարիւրապետս, եւ ցդատաւորս, եւ ցամենայն իշխանս տոհմիցն։
2 Սողոմոնը խօսեց բոլոր իսրայէլացիների՝ հազարապետների, հարիւրապետների, դատաւորների ու տոհմերի բոլոր իշխանների հետ:
2 Սողոմոն բոլոր Իսրայէլի, այսինքն հազարապետներուն, հարիւրապետներուն, դատաւորներուն ու բոլոր Իսրայէլի տոհմապետներուն, խօսեցաւ։
Եւ ասաց Սողոմոն ցամենայն Իսրայէլ, ցհազարապետս եւ ցհարիւրապետս եւ ցդատաւորս եւ ցամենայն իշխանս[1] տոհմիցն:

1:2: Եւ ասաց Սողոմոն ցամենայն Իսրայէլ, ցհազարապետս եւ ցհարիւրապետս, եւ ցդատաւորս, եւ ցամենայն իշխանս տոհմիցն։
2 Սողոմոնը խօսեց բոլոր իսրայէլացիների՝ հազարապետների, հարիւրապետների, դատաւորների ու տոհմերի բոլոր իշխանների հետ:
2 Սողոմոն բոլոր Իսրայէլի, այսինքն հազարապետներուն, հարիւրապետներուն, դատաւորներուն ու բոլոր Իսրայէլի տոհմապետներուն, խօսեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 И приказал Соломон {собраться} всему Израилю: тысяченачальникам и стоначальникам, и судьям, и всем начальствующим во всем Израиле главам поколений.
1:2 καὶ και and; even εἶπεν επω say; speak Σαλωμων σαλωμων to; toward πάντα πας all; every Ισραηλ ισραηλ.1 Israel τοῖς ο the χιλιάρχοις χιλιαρχος commander καὶ και and; even τοῖς ο the ἑκατοντάρχοις εκατονταρχος leader of a hundred; centurion καὶ και and; even τοῖς ο the κριταῖς κριτης judge καὶ και and; even πᾶσιν πας all; every τοῖς ο the ἄρχουσιν αρχων ruling; ruler ἐναντίον εναντιον next to; before Ισραηλ ισραηλ.1 Israel τοῖς ο the ἄρχουσι αρχων ruling; ruler τῶν ο the πατριῶν πατρια lineage; family line
1:2 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say שְׁלֹמֹ֣ה šᵊlōmˈō שְׁלֹמֹה Solomon לְ lᵊ לְ to כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֡ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to שָׂרֵי֩ śārˌê שַׂר chief הָ hā הַ the אֲלָפִ֨ים ʔᵃlāfˌîm אֶלֶף thousand וְ wᵊ וְ and הַ ha הַ the מֵּאֹ֜ות mmēʔˈôṯ מֵאָה hundred וְ wᵊ וְ and לַ la לְ to † הַ the שֹּֽׁפְטִ֗ים ššˈōfᵊṭˈîm שׁפט judge וּ û וְ and לְ lᵊ לְ to כֹ֛ל ḵˈōl כֹּל whole נָשִׂ֥יא nāśˌî נָשִׂיא chief לְ lᵊ לְ to כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel רָאשֵׁ֥י rāšˌê רֹאשׁ head הָ hā הַ the אָבֹֽות׃ ʔāvˈôṯ אָב father
1:2. praecepitque Salomon universo Israheli tribunis et centurionibus et ducibus et iudicibus omnis Israhel et principibus familiarumAnd Solomon gave orders to all Israel, to the captains of thousands, and of hundreds, and to the rulers, and to the judges of all Israel, and the heads of the families:
2. And Solomon spake unto all Israel, to the captains of thousands and of hundreds, and to the judges, and to every prince in all Israel, the heads of the fathers’ .
1:2. And Solomon instructed the whole of Israel, the tribunes, and the centurions, and the rulers, and the judges over all of Israel, and the leaders of the families.
1:2. Then Solomon spake unto all Israel, to the captains of thousands and of hundreds, and to the judges, and to every governor in all Israel, the chief of the fathers.
Then Solomon spake unto all Israel, to the captains of thousands and of hundreds, and to the judges, and to every governor in all Israel, the chief of the fathers:

1:2 И приказал Соломон {собраться} всему Израилю: тысяченачальникам и стоначальникам, и судьям, и всем начальствующим во всем Израиле главам поколений.
1:2
καὶ και and; even
εἶπεν επω say; speak
Σαλωμων σαλωμων to; toward
πάντα πας all; every
Ισραηλ ισραηλ.1 Israel
τοῖς ο the
χιλιάρχοις χιλιαρχος commander
καὶ και and; even
τοῖς ο the
ἑκατοντάρχοις εκατονταρχος leader of a hundred; centurion
καὶ και and; even
τοῖς ο the
κριταῖς κριτης judge
καὶ και and; even
πᾶσιν πας all; every
τοῖς ο the
ἄρχουσιν αρχων ruling; ruler
ἐναντίον εναντιον next to; before
Ισραηλ ισραηλ.1 Israel
τοῖς ο the
ἄρχουσι αρχων ruling; ruler
τῶν ο the
πατριῶν πατρια lineage; family line
1:2
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
שְׁלֹמֹ֣ה šᵊlōmˈō שְׁלֹמֹה Solomon
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֡ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
שָׂרֵי֩ śārˌê שַׂר chief
הָ הַ the
אֲלָפִ֨ים ʔᵃlāfˌîm אֶלֶף thousand
וְ wᵊ וְ and
הַ ha הַ the
מֵּאֹ֜ות mmēʔˈôṯ מֵאָה hundred
וְ wᵊ וְ and
לַ la לְ to
הַ the
שֹּֽׁפְטִ֗ים ššˈōfᵊṭˈîm שׁפט judge
וּ û וְ and
לְ lᵊ לְ to
כֹ֛ל ḵˈōl כֹּל whole
נָשִׂ֥יא nāśˌî נָשִׂיא chief
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
רָאשֵׁ֥י rāšˌê רֹאשׁ head
הָ הַ the
אָבֹֽות׃ ʔāvˈôṯ אָב father
1:2. praecepitque Salomon universo Israheli tribunis et centurionibus et ducibus et iudicibus omnis Israhel et principibus familiarum
And Solomon gave orders to all Israel, to the captains of thousands, and of hundreds, and to the rulers, and to the judges of all Israel, and the heads of the families:
1:2. And Solomon instructed the whole of Israel, the tribunes, and the centurions, and the rulers, and the judges over all of Israel, and the leaders of the families.
1:2. Then Solomon spake unto all Israel, to the captains of thousands and of hundreds, and to the judges, and to every governor in all Israel, the chief of the fathers.
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
1:2: Then Solomon spake - This is supposed to have taken place in the second year of his reign.
2 Chronicles 1:4
Albert Barnes: Notes on the Bible - 1834
1:2: The narrative here corresponds with Kg1 3:4; but is very much fuller. We learn from the present passage:
(1) that Solomon's sacrifice at Gibeon was a great public festivity, to which he collected vast numbers of the people;
(2) that it was made upon the brass altar of Bezaleel, which
(3) stood before the tabernacle; and
(4) that Solomon's vision was on the night of his sacrifice. Consult the marginal references
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Then Solomon: This seems to have taken place a short time after David's decease, and, according to some, in the second year of Solomon's reign; when being established in his kingdom, he convened his chief men, and spake to them concerning the solemn sacrifice which he purposed to offer to God.
to the captains: Ch2 29:20, Ch2 30:2, Ch2 34:29, Ch2 34:30; Ch1 13:1, Ch1 15:3, Ch1 27:1, Ch1 28:1, Ch1 29:1
the chief: Ch1 15:12, Ch1 24:4, Ch1 24:31
Geneva 1599
Then Solomon (a) spake unto all Israel, to the captains of thousands and of hundreds, and to the judges, and to every governor in all Israel, the chief of the fathers.
(a) That is, he proclaimed a solemn sacrifice and commanded that all should attend.
John Gill
Then Solomon spake unto all Israel,.... To their representatives about going to Gibeon to sacrifice, as the next words show: so Jarchi and Kimchi observe:
to the captains of thousands, and of hundreds, to the judges, and to every governor in all Israel, the chief of the fathers; whom he had convened on this occasion; though some think this is the same congregation gathered by his father, by whom he was anointed and made king, and that he spoke of this to them before they broke up, 1Chron 28:1 which seems not so probable, since it was after the death of his father, after he had been king some time, and even after his marriage with Pharaoh's daughter, that what follows was done, see 3Kings 3:1.
John Wesley
Spake - Concerning his intention of going to Gibeon, and that they should attend him thither.
Robert Jamieson, A. R. Fausset and David Brown
SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Chron 1:1-6)
Then Solomon spake unto all Israel--The heads, or leading officers, who are afterwards specified, were summoned to attend their sovereign in a solemn religious procession. The date of this occurrence was the second year of Solomon's reign, and the high place at Gibeon was chosen for the performance of the sacred rites, because the tabernacle and all the ancient furniture connected with the national worship were deposited there. Zadok was the officiating high priest (1Chron 16:39). It is true that the ark had been removed and placed in a new tent which David had made for it at Jerusalem [2Chron 1:4]. But the brazen altar, "before the tabernacle of the Lord," on which the burnt offerings were appointed by the law to be made, was at Gibeon. And although David had been led by extraordinary events and tokens of the divine presence to sacrifice on the threshing-floor of Araunah, Solomon considered it his duty to present his offerings on the legally appointed spot "before the tabernacle," and on the time-honored altar prepared by the skill of Bezaleel in the wilderness (Ex 38:1).
1:31:3: Եւ գնաց Սողոմոն եւ ամենայն եկեղեցին ընդ նմա, ՚ի բարձաւանդա՛կն Գաբաւոնի. ուր էր անդ խորանն վկայութեան Աստուծոյ, զոր արա՛ր Մովսէս ծառայ Տեառն յանապատին[4454]։ [4454] Յօրինակին. ՚Ի բարձաւակն Գաբա՛՛։
3 Սողոմոնը բոլոր ժողովականների հետ գնաց Գաբաւոնի բարձրաւանդակը, ուր դրուած էր Աստծու վկայութեան խորանը: Անապատում այն պատրաստել էր Տիրոջ ծառայ Մովսէսը,
3 Սողոմոն ու բոլոր ժողովուրդը իր հետ Գաբաւոնի բարձր տեղը գացին. քանզի Տէրոջը ծառային՝ Մովսէսին անապատին մէջ շինած՝ Աստուծոյ վկայութեան խորանը հոն էր.
Եւ գնաց Սողոմոն եւ ամենայն եկեղեցին ընդ նմա` ի բարձրաւանդակն Գաբաւոնի, ուր էր անդ խորանն վկայութեան Աստուծոյ զոր արար Մովսէս ծառայ Տեառն յանապատին:

1:3: Եւ գնաց Սողոմոն եւ ամենայն եկեղեցին ընդ նմա, ՚ի բարձաւանդա՛կն Գաբաւոնի. ուր էր անդ խորանն վկայութեան Աստուծոյ, զոր արա՛ր Մովսէս ծառայ Տեառն յանապատին[4454]։
[4454] Յօրինակին. ՚Ի բարձաւակն Գաբա՛՛։
3 Սողոմոնը բոլոր ժողովականների հետ գնաց Գաբաւոնի բարձրաւանդակը, ուր դրուած էր Աստծու վկայութեան խորանը: Անապատում այն պատրաստել էր Տիրոջ ծառայ Մովսէսը,
3 Սողոմոն ու բոլոր ժողովուրդը իր հետ Գաբաւոնի բարձր տեղը գացին. քանզի Տէրոջը ծառային՝ Մովսէսին անապատին մէջ շինած՝ Աստուծոյ վկայութեան խորանը հոն էր.
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 И пошли Соломон и все собрание с ним на высоту, что в Гаваоне, ибо там была Божия скиния собрания, которую устроил Моисей, раб Господень, в пустыне.
1:3 καὶ και and; even ἐπορεύθη πορευομαι travel; go Σαλωμων σαλωμων and; even πᾶσα πας all; every ἡ ο the ἐκκλησία εκκλησια assembly μετ᾿ μετα with; amid αὐτοῦ αυτος he; him εἰς εις into; for τὴν ο the ὑψηλὴν υψηλος high; lofty τὴν ο the ἐν εν in Γαβαων γαβαων who; what ἐκεῖ εκει there ἦν ειμι be ἡ ο the σκηνὴ σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony τοῦ ο the θεοῦ θεος God ἣν ος who; what ἐποίησεν ποιεω do; make Μωυσῆς μωσευς Mōseus; Mosefs παῖς παις child; boy κυρίου κυριος lord; master ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness
1:3 וַ wa וְ and יֵּלְכ֗וּ yyēlᵊḵˈû הלך walk שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the קָּהָ֣ל qqāhˈāl קָהָל assembly עִמֹּ֔ו ʕimmˈô עִם with לַ la לְ to † הַ the בָּמָ֖ה bbāmˌoh בָּמָה high place אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in גִבְעֹ֑ון ḡivʕˈôn גִּבְעֹון Gibeon כִּי־ kî- כִּי that שָׁ֣ם šˈām שָׁם there הָיָ֗ה hāyˈā היה be אֹ֤הֶל ʔˈōhel אֹהֶל tent מֹועֵד֙ môʕˌēḏ מֹועֵד appointment הָֽ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֛ה ʕāśˈā עשׂה make מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בַּ ba בְּ in † הַ the מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
1:3. et abiit cum universa multitudine in excelsum Gabaon ubi erat tabernaculum foederis Dei quod fecit Moses famulus Dei in solitudineAnd he went with all the multitude to the high place of Gabaon, where was the tabernacle of the covenant of the Lord, which Moses the servant of God made, in the wilderness.
3. So Solomon, and all the congregation with him, went to the high place that was at Gibeon; for there was the tent of meeting of God, which Moses the servant of the LORD had made in the wilderness.
1:3. And he went away with the entire multitude to the high place of Gibeon, where the tabernacle of the covenant of the Lord was, which Moses, the servant of God, made in the wilderness.
1:3. So Solomon, and all the congregation with him, went to the high place that [was] at Gibeon; for there was the tabernacle of the congregation of God, which Moses the servant of the LORD had made in the wilderness.
So Solomon, and all the congregation with him, went to the high place that [was] at Gibeon; for there was the tabernacle of the congregation of God, which Moses the servant of the LORD had made in the wilderness:

1:3 И пошли Соломон и все собрание с ним на высоту, что в Гаваоне, ибо там была Божия скиния собрания, которую устроил Моисей, раб Господень, в пустыне.
1:3
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Σαλωμων σαλωμων and; even
πᾶσα πας all; every
ο the
ἐκκλησία εκκλησια assembly
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
εἰς εις into; for
τὴν ο the
ὑψηλὴν υψηλος high; lofty
τὴν ο the
ἐν εν in
Γαβαων γαβαων who; what
ἐκεῖ εκει there
ἦν ειμι be
ο the
σκηνὴ σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
τοῦ ο the
θεοῦ θεος God
ἣν ος who; what
ἐποίησεν ποιεω do; make
Μωυσῆς μωσευς Mōseus; Mosefs
παῖς παις child; boy
κυρίου κυριος lord; master
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
1:3
וַ wa וְ and
יֵּלְכ֗וּ yyēlᵊḵˈû הלך walk
שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
קָּהָ֣ל qqāhˈāl קָהָל assembly
עִמֹּ֔ו ʕimmˈô עִם with
לַ la לְ to
הַ the
בָּמָ֖ה bbāmˌoh בָּמָה high place
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
גִבְעֹ֑ון ḡivʕˈôn גִּבְעֹון Gibeon
כִּי־ kî- כִּי that
שָׁ֣ם šˈām שָׁם there
הָיָ֗ה hāyˈā היה be
אֹ֤הֶל ʔˈōhel אֹהֶל tent
מֹועֵד֙ môʕˌēḏ מֹועֵד appointment
הָֽ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֛ה ʕāśˈā עשׂה make
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
1:3. et abiit cum universa multitudine in excelsum Gabaon ubi erat tabernaculum foederis Dei quod fecit Moses famulus Dei in solitudine
And he went with all the multitude to the high place of Gabaon, where was the tabernacle of the covenant of the Lord, which Moses the servant of God made, in the wilderness.
1:3. And he went away with the entire multitude to the high place of Gibeon, where the tabernacle of the covenant of the Lord was, which Moses, the servant of God, made in the wilderness.
1:3. So Solomon, and all the congregation with him, went to the high place that [was] at Gibeon; for there was the tabernacle of the congregation of God, which Moses the servant of the LORD had made in the wilderness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: Gibeon: Kg1 3:4-15; Ch1 16:39, Ch1 21:29
the tabernacle: exo 26:1-37, Exo 40:2, Exo 40:34; Lev 1:1
the servant: Deu 34:5
Geneva 1599
So Solomon, and all the congregation with him, went to the high place that [was] at (b) Gibeon; for there was the tabernacle (c) of the congregation of God, which Moses the servant of the LORD had made in the wilderness.
(b) Read (3Kings 3:4).
(c) So called, because by it God showed signs of his presence to the congregation.
John Gill
So Solomon, and all the congregation with him, went to the high place that was at Gibeon,.... They agreed to his motion, and went with him thither, see 3Kings 3:4.
for there was the tabernacle of the congregation of God, which Moses the servant of the Lord had made in the wilderness: by the Lord's direction; where was also the altar of the Lord, and so most proper to offer sacrifice on, which was what Solomon went thither to do; see 1Chron 21:29.
1:41:4: Բայց զտապանակն Աստուծոյ եհան Դաւիթ ՚ի քաղաքէն Կարիաթարիմայ. վասն զի պատրաստեաց նմա խորան Դաւիթ յԵրուսաղէմ.
4 իսկ Դաւիթը Տիրոջ տապանակը հանել էր Կարիաթարիմ քաղաքից եւ դրա համար վրան էր պատրաստել Երուսաղէմում:
4 Միայն թէ Դաւիթ Աստուծոյ տապանակը Կարիաթարիմէն իր պատրաստած տեղը տարեր էր. քանզի Երուսաղէմի մէջ անոր վրան մը կանգներ էր,
բայց զտապանակն Աստուծոյ եհան Դաւիթ ի [2]քաղաքէն Կարիաթարիմայ, վասն զի պատրաստեաց նմա խորան Դաւիթ յԵրուսաղէմ:

1:4: Բայց զտապանակն Աստուծոյ եհան Դաւիթ ՚ի քաղաքէն Կարիաթարիմայ. վասն զի պատրաստեաց նմա խորան Դաւիթ յԵրուսաղէմ.
4 իսկ Դաւիթը Տիրոջ տապանակը հանել էր Կարիաթարիմ քաղաքից եւ դրա համար վրան էր պատրաստել Երուսաղէմում:
4 Միայն թէ Դաւիթ Աստուծոյ տապանակը Կարիաթարիմէն իր պատրաստած տեղը տարեր էր. քանզի Երուսաղէմի մէջ անոր վրան մը կանգներ էր,
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 Ковчег Божий принес Давид из Кириаф-Иарима на место, которое приготовил для него Давид, устроив для него скинию в Иерусалиме.
1:4 ἀλλὰ αλλα but κιβωτὸν κιβωτος ark τοῦ ο the θεοῦ θεος God ἀνήνεγκεν αναφερω bring up; carry up Δαυιδ δαβιδ Dabid; Thavith ἐκ εκ from; out of πόλεως πολις city Καριαθιαριμ καριαθιαριμ since; that ἡτοίμασεν ετοιμαζω prepare αὐτῇ αυτος he; him σκηνὴν σκηνη tent εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem
1:4 אֲבָ֗ל ʔᵃvˈāl אֲבָל verily אֲרֹ֤ון ʔᵃrˈôn אֲרֹון ark הָ hā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) הֶעֱלָ֤ה heʕᵉlˈā עלה ascend דָוִיד֙ ḏāwîḏ דָּוִד David מִ mi מִן from קִּרְיַ֣ת יְעָרִ֔ים qqiryˈaṯ yᵊʕārˈîm קִרְיַת יְעָרִים Kiriath Jearim בַּֽ bˈa בְּ in † הַ the הֵכִ֥ין hēḵˌîn כון be firm לֹ֖ו lˌô לְ to דָּוִ֑יד dāwˈîḏ דָּוִד David כִּ֧י kˈî כִּי that נָֽטָה־ nˈāṭā- נטה extend לֹ֛ו lˈô לְ to אֹ֖הֶל ʔˌōhel אֹהֶל tent בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:4. arcam autem Dei adduxerat David de Cariathiarim in locum quem paraverat ei et ubi fixerat illi tabernaculum hoc est in HierusalemFor David had brought the ark of God from Cariathiarim to the place, which he had prepared for it, and where he had pitched a tabernacle for it, that is, in Jerusalem.
4. But the ark of God had David brought up from Kirjath-jearim to that David had prepared for it: for he had pitched a tent for it at Jerusalem.
1:4. For David had brought the ark of God from Kiriath-jearim, to the place that he had prepared for it, and where he had pitched a tabernacle for it, that is, in Jerusalem.
1:4. But the ark of God had David brought up from Kirjathjearim to [the place which] David had prepared for it: for he had pitched a tent for it at Jerusalem.
But the ark of God had David brought up from Kirjath- jearim to [the place which] David had prepared for it: for he had pitched a tent for it at Jerusalem:

1:4 Ковчег Божий принес Давид из Кириаф-Иарима на место, которое приготовил для него Давид, устроив для него скинию в Иерусалиме.
1:4
ἀλλὰ αλλα but
κιβωτὸν κιβωτος ark
τοῦ ο the
θεοῦ θεος God
ἀνήνεγκεν αναφερω bring up; carry up
Δαυιδ δαβιδ Dabid; Thavith
ἐκ εκ from; out of
πόλεως πολις city
Καριαθιαριμ καριαθιαριμ since; that
ἡτοίμασεν ετοιμαζω prepare
αὐτῇ αυτος he; him
σκηνὴν σκηνη tent
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
1:4
אֲבָ֗ל ʔᵃvˈāl אֲבָל verily
אֲרֹ֤ון ʔᵃrˈôn אֲרֹון ark
הָ הַ the
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
הֶעֱלָ֤ה heʕᵉlˈā עלה ascend
דָוִיד֙ ḏāwîḏ דָּוִד David
מִ mi מִן from
קִּרְיַ֣ת יְעָרִ֔ים qqiryˈaṯ yᵊʕārˈîm קִרְיַת יְעָרִים Kiriath Jearim
בַּֽ bˈa בְּ in
הַ the
הֵכִ֥ין hēḵˌîn כון be firm
לֹ֖ו lˌô לְ to
דָּוִ֑יד dāwˈîḏ דָּוִד David
כִּ֧י kˈî כִּי that
נָֽטָה־ nˈāṭā- נטה extend
לֹ֛ו lˈô לְ to
אֹ֖הֶל ʔˌōhel אֹהֶל tent
בִּ bi בְּ in
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:4. arcam autem Dei adduxerat David de Cariathiarim in locum quem paraverat ei et ubi fixerat illi tabernaculum hoc est in Hierusalem
For David had brought the ark of God from Cariathiarim to the place, which he had prepared for it, and where he had pitched a tabernacle for it, that is, in Jerusalem.
1:4. For David had brought the ark of God from Kiriath-jearim, to the place that he had prepared for it, and where he had pitched a tabernacle for it, that is, in Jerusalem.
1:4. But the ark of God had David brought up from Kirjathjearim to [the place which] David had prepared for it: for he had pitched a tent for it at Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:4: But the ark - The tabernacle and the brazen altar remained still at Gibeon; but David had brought away the ark out of the tabernacle, and placed it in a tent at Jerusalem; Sa2 6:2, Sa2 6:17.
2 Chronicles 1:5
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: the ark: The tabernacle and the brazen altar still remained at Gibeon; but David had brought away the ark out of the tabernacle, and placed it in a tent at Jerusalem. Sa2 6:2, Sa2 6:17; Ch1 13:5, Ch1 13:6, Ch1 15:1, Ch1 15:25-28
for he had pitched: Ch1 16:1; Psa 132:5, Psa 132:6
John Gill
But the ark of God had David brought up from Kirjathjearim,.... See 2Kings 6:2.
John Wesley
The ark - He separated the ark from the tabernacle, and brought it to Jerusalem, where he intended to build a more noble and lasting habitation for it.
1:51:5: եւ սեղանն պղնձի զոր արար Բեսելիէլ որդի Ուրիայ որդւոյ Յովրայ, ա՛նդ էր առաջի խորանին Տեառն։ Եւ խնդրեաց ինքն Սողոմոն եւ եկեղեցին[4455]։ [4455] Ոմանք. Եւ զսեղանն պղնձի զոր արար Բերսելիէլ որդի։
5 Պղնձէ զոհասեղանը, որ պատրաստել էր Յորի որդի Ուրի որդի Բեսելիէլը, այնտեղ էր՝ Տիրոջ վրանի առջեւ:
5 Սակայն Ովրեան Ուրիին որդիին Բեսելիէլին շինած պղնձէ սեղանը Տէրոջը խորանին առջեւն էր եւ Սողոմոն ու ժողովուրդը զանիկա փնտռեցին։
եւ սեղանն պղնձի` զոր արար Բեսելիէլ որդի Ուրեայ որդւոյ Յովրայ` անդ էր առաջի խորանին Տեառն. եւ խնդրեաց [3]ինքն Սողոմոն եւ եկեղեցին:

1:5: եւ սեղանն պղնձի զոր արար Բեսելիէլ որդի Ուրիայ որդւոյ Յովրայ, ա՛նդ էր առաջի խորանին Տեառն։ Եւ խնդրեաց ինքն Սողոմոն եւ եկեղեցին[4455]։
[4455] Ոմանք. Եւ զսեղանն պղնձի զոր արար Բերսելիէլ որդի։
5 Պղնձէ զոհասեղանը, որ պատրաստել էր Յորի որդի Ուրի որդի Բեսելիէլը, այնտեղ էր՝ Տիրոջ վրանի առջեւ:
5 Սակայն Ովրեան Ուրիին որդիին Բեսելիէլին շինած պղնձէ սեղանը Տէրոջը խորանին առջեւն էր եւ Սողոմոն ու ժողովուրդը զանիկա փնտռեցին։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 А медный жертвенник, который сделал Веселеил, сын Урия, сына Орова, {оставался} там, пред скиниею Господнею, и взыскал его Соломон с собранием.
1:5 καὶ και and; even τὸ ο the θυσιαστήριον θυσιαστηριον altar τὸ ο the χαλκοῦν χαλκεος of brass ὃ ος who; what ἐποίησεν ποιεω do; make Βεσελεηλ βεσελεηλ son Ουριου ουριας Ourias; Urias υἱοῦ υιος son Ωρ ωρ there ἦν ειμι be ἔναντι εναντι next to; in the presence of τῆς ο the σκηνῆς σκηνη tent κυρίου κυριος lord; master καὶ και and; even ἐξεζήτησεν εκζητεω seek out / thoroughly αὐτὸ αυτος he; him Σαλωμων σαλωμων and; even ἡ ο the ἐκκλησία εκκλησια assembly
1:5 וּ û וְ and מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar הַ ha הַ the נְּחֹ֗שֶׁת nnᵊḥˈōšeṯ נְחֹשֶׁת bronze אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂה֙ ʕāśˌā עשׂה make בְּצַלְאֵל֙ bᵊṣalʔˌēl בְּצַלְאֵל Bezalel בֶּן־ ben- בֵּן son אוּרִ֣י ʔûrˈî אוּרִי Uri בֶן־ ven- בֵּן son ח֔וּר ḥˈûr חוּר Hur שָׂ֕ם śˈām שׂים put לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face מִשְׁכַּ֣ן miškˈan מִשְׁכָּן dwelling-place יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּדְרְשֵׁ֥הוּ yyiḏrᵊšˌēhû דרשׁ inquire שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon וְ wᵊ וְ and הַ ha הַ the קָּהָֽל׃ qqāhˈāl קָהָל assembly
1:5. altare quoque aeneum quod fabricatus fuerat Beselehel filius Uri filii Ur ibi erat coram tabernaculo Domini quod et requisivit Salomon et omnis ecclesiaAnd the altar of brass, which Beseleel the son of Uri the son of Hur had made, was there before the tabernacle of the Lord: and Solomon and all the assembly sought it:
5. Moreover the brasen altar, that Bezalel the son of Uri, the son of Hur, had made, was there before the tabernacle of the LORD: and Solomon and the congregation sought unto it.
1:5. Also, the altar of brass, which Bezalel, the son of Uri, the son of Hur, had constructed, was there before the tabernacle of the Lord. And so Solomon sought it, with the entire assembly.
1:5. Moreover the brasen altar, that Bezaleel the son of Uri, the son of Hur, had made, he put before the tabernacle of the LORD: and Solomon and the congregation sought unto it.
Moreover the brasen altar, that Bezaleel the son of Uri, the son of Hur, had made, he put before the tabernacle of the LORD: and Solomon and the congregation sought unto it:

1:5 А медный жертвенник, который сделал Веселеил, сын Урия, сына Орова, {оставался} там, пред скиниею Господнею, и взыскал его Соломон с собранием.
1:5
καὶ και and; even
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τὸ ο the
χαλκοῦν χαλκεος of brass
ος who; what
ἐποίησεν ποιεω do; make
Βεσελεηλ βεσελεηλ son
Ουριου ουριας Ourias; Urias
υἱοῦ υιος son
Ωρ ωρ there
ἦν ειμι be
ἔναντι εναντι next to; in the presence of
τῆς ο the
σκηνῆς σκηνη tent
κυρίου κυριος lord; master
καὶ και and; even
ἐξεζήτησεν εκζητεω seek out / thoroughly
αὐτὸ αυτος he; him
Σαλωμων σαλωμων and; even
ο the
ἐκκλησία εκκλησια assembly
1:5
וּ û וְ and
מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar
הַ ha הַ the
נְּחֹ֗שֶׁת nnᵊḥˈōšeṯ נְחֹשֶׁת bronze
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂה֙ ʕāśˌā עשׂה make
בְּצַלְאֵל֙ bᵊṣalʔˌēl בְּצַלְאֵל Bezalel
בֶּן־ ben- בֵּן son
אוּרִ֣י ʔûrˈî אוּרִי Uri
בֶן־ ven- בֵּן son
ח֔וּר ḥˈûr חוּר Hur
שָׂ֕ם śˈām שׂים put
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
מִשְׁכַּ֣ן miškˈan מִשְׁכָּן dwelling-place
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּדְרְשֵׁ֥הוּ yyiḏrᵊšˌēhû דרשׁ inquire
שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon
וְ wᵊ וְ and
הַ ha הַ the
קָּהָֽל׃ qqāhˈāl קָהָל assembly
1:5. altare quoque aeneum quod fabricatus fuerat Beselehel filius Uri filii Ur ibi erat coram tabernaculo Domini quod et requisivit Salomon et omnis ecclesia
And the altar of brass, which Beseleel the son of Uri the son of Hur had made, was there before the tabernacle of the Lord: and Solomon and all the assembly sought it:
1:5. Also, the altar of brass, which Bezalel, the son of Uri, the son of Hur, had constructed, was there before the tabernacle of the Lord. And so Solomon sought it, with the entire assembly.
1:5. Moreover the brasen altar, that Bezaleel the son of Uri, the son of Hur, had made, he put before the tabernacle of the LORD: and Solomon and the congregation sought unto it.
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
1:5: Sought unto it - Went to seek the Lord there.
2 Chronicles 1:7
Albert Barnes: Notes on the Bible - 1834
1:5
Sought unto it - i. e., "frequented it" - "were in the habit of making use of it."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: the brazen: Exo 27:1-8, Exo 38:1-7
Bezaleel: Exo 31:2; Ch1 2:19, Ch1 2:20
he put: or, was there
sought unto it: went to seek the Lord there
Geneva 1599
Moreover the (d) brasen altar, that Bezaleel the son of Uri, the son of Hur, had made, he put before the tabernacle of the LORD: and Solomon and the congregation sought unto it.
(d) Which was for the burnt offerings, (Ex 27:1).
John Gill
Moreover, the brasen altar that Bezaleel the son of Uri, the son of Hur, had made,.... According to the pattern given by Moses, at the direction of God, Ex 38:1,
he put before the tabernacle of the congregation; either David, or rather Solomon; though it seems best to read the words as in the Septuagint and Vulgate Latin versions, "and there it was before the tabernacle"; for it was always there:
and Solomon and the congregation sought unto it; to sacrifice unto it; or rather sought "unto him", the Lord, before whose tabernacle the altar was, so Gussetins (a).
(a) Comment. Ebr. p. 197.
John Wesley
Sought - Sought the Lord and his favour by hearty prayers and sacrifices in the place which God had appointed.
1:61:6: Եւ եհա՛ն անդ Սողոմոն ՚ի վերայ պղնձի սեղանոյն առաջի Տեառն ՚ի խորանին, եւ մատոյց ՚ի վերայ նորա ողջակէզս հազար։
6 Սողոմոնն ու ժողովականները փնտռեցին ու գտան այն: Սողոմոնը զոհեր բերեց Տիրոջ վրանի առջեւ գտնուող պղնձէ զոհասեղանի վրայ եւ այնտեղ հազար ողջակէզ մատուցեց:
6 Սողոմոն հոն Տէրոջը առջեւ վկայութեան խորանին պղնձէ սեղանին քով ելաւ* ու անոր վրայ հազար ողջակէզ մատուցանեց։
Եւ [4]եհան անդ Սողոմոն ի վերայ պղնձի սեղանոյն առաջի Տեառն ի խորանին, եւ մատոյց ի վերայ նորա ողջակէզս հազար:

1:6: Եւ եհա՛ն անդ Սողոմոն ՚ի վերայ պղնձի սեղանոյն առաջի Տեառն ՚ի խորանին, եւ մատոյց ՚ի վերայ նորա ողջակէզս հազար։
6 Սողոմոնն ու ժողովականները փնտռեցին ու գտան այն: Սողոմոնը զոհեր բերեց Տիրոջ վրանի առջեւ գտնուող պղնձէ զոհասեղանի վրայ եւ այնտեղ հազար ողջակէզ մատուցեց:
6 Սողոմոն հոն Տէրոջը առջեւ վկայութեան խորանին պղնձէ սեղանին քով ելաւ* ու անոր վրայ հազար ողջակէզ մատուցանեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 И там пред лицем Господа, на медном жертвеннике, который пред скиниею собрания, вознес Соломон тысячу всесожжений.
1:6 καὶ και and; even ἀνήνεγκεν αναφερω bring up; carry up ἐκεῖ εκει there Σαλωμων σαλωμων in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar τὸ ο the χαλκοῦν χαλκεος of brass ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master τὸ ο the ἐν εν in τῇ ο the σκηνῇ σκηνη tent καὶ και and; even ἀνήνεγκεν αναφερω bring up; carry up ἐπ᾿ επι in; on αὐτὸ αυτος he; him ὁλοκαύτωσιν ολοκαυτωσις thousand
1:6 וַ wa וְ and יַּעַל֩ yyaʕˌal עלה ascend שְׁלֹמֹ֨ה šᵊlōmˌō שְׁלֹמֹה Solomon שָׁ֜ם šˈām שָׁם there עַל־ ʕal- עַל upon מִזְבַּ֤ח mizbˈaḥ מִזְבֵּחַ altar הַ ha הַ the נְּחֹ֨שֶׁת֙ nnᵊḥˈōšeṯ נְחֹשֶׁת bronze לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] לְ lᵊ לְ to אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment וַ wa וְ and יַּ֧עַל yyˈaʕal עלה ascend עָלָ֛יו ʕālˈāʸw עַל upon עֹלֹ֖ות ʕōlˌôṯ עֹלָה burnt-offering אָֽלֶף׃ ʔˈālef אֶלֶף thousand
1:6. ascenditque Salomon ad altare aeneum coram tabernaculo foederis Domini et obtulit in eo mille hostiasAnd Solomon went up thither to the brazen altar, before the tabernacle of the covenant of the Lord, and offered up on it a thousand victims.
6. And Solomon went up thither to the brasen altar before the LORD, which was at the tent of meeting, and offered a thousand burnt offerings upon it.
1:6. And Solomon ascended to the bronze altar, before the tabernacle of the covenant of the Lord, and he offered upon it one thousand victims.
1:6. And Solomon went up thither to the brasen altar before the LORD, which [was] at the tabernacle of the congregation, and offered a thousand burnt offerings upon it.
And Solomon went up thither to the brasen altar before the LORD, which [was] at the tabernacle of the congregation, and offered a thousand burnt offerings upon it:

1:6 И там пред лицем Господа, на медном жертвеннике, который пред скиниею собрания, вознес Соломон тысячу всесожжений.
1:6
καὶ και and; even
ἀνήνεγκεν αναφερω bring up; carry up
ἐκεῖ εκει there
Σαλωμων σαλωμων in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τὸ ο the
χαλκοῦν χαλκεος of brass
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
τὸ ο the
ἐν εν in
τῇ ο the
σκηνῇ σκηνη tent
καὶ και and; even
ἀνήνεγκεν αναφερω bring up; carry up
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
ὁλοκαύτωσιν ολοκαυτωσις thousand
1:6
וַ wa וְ and
יַּעַל֩ yyaʕˌal עלה ascend
שְׁלֹמֹ֨ה šᵊlōmˌō שְׁלֹמֹה Solomon
שָׁ֜ם šˈām שָׁם there
עַל־ ʕal- עַל upon
מִזְבַּ֤ח mizbˈaḥ מִזְבֵּחַ altar
הַ ha הַ the
נְּחֹ֨שֶׁת֙ nnᵊḥˈōšeṯ נְחֹשֶׁת bronze
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
לְ lᵊ לְ to
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment
וַ wa וְ and
יַּ֧עַל yyˈaʕal עלה ascend
עָלָ֛יו ʕālˈāʸw עַל upon
עֹלֹ֖ות ʕōlˌôṯ עֹלָה burnt-offering
אָֽלֶף׃ ʔˈālef אֶלֶף thousand
1:6. ascenditque Salomon ad altare aeneum coram tabernaculo foederis Domini et obtulit in eo mille hostias
And Solomon went up thither to the brazen altar, before the tabernacle of the covenant of the Lord, and offered up on it a thousand victims.
1:6. And Solomon ascended to the bronze altar, before the tabernacle of the covenant of the Lord, and he offered upon it one thousand victims.
1:6. And Solomon went up thither to the brasen altar before the LORD, which [was] at the tabernacle of the congregation, and offered a thousand burnt offerings upon it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: a thousand: Kg1 3:4, Kg1 8:63; Ch1 29:21; Isa 40:16
John Gill
And Solomon went up thither,.... To the high place at Gibeon:
to the brasen altar before the lord; where he used to be, and accept the sacrifices of his people, though the ark, the symbol of his presence, was not there:
which was at the tabernacle of the congregation; that is, which altar was there; or rather "who", that is, God, was there, as Osiander, hearing the prayers of his people, and accepting their offerings:
and offered a thousand offerings upon it; by the priests, see 3Kings 3:4.
Robert Jamieson, A. R. Fausset and David Brown
offered a thousand burnt offerings--This holocaust he offered, of course, by the hands of the priests. The magnitude of the oblation became the rank of the offerer on this occasion of national solemnity.
1:71:7: ՚Ի գիշերին յայնմիկ երեւեցաւ Աստուած Սողոմոնի, եւ ասէ ցնա. Խնդրեա՛ զինչ տաց քեզ։
7 Այն գիշեր Տէրը երեւալով Սողոմոնին՝ ասաց նրան. «Խնդրի՛ր, ի՞նչ տամ քեզ»:
7 Այն գիշերը Աստուած Սողոմոնին երեւցաւ ու ըսաւ. «Խնդրէ՛, քեզի ի՞նչ տամ»։
Ի գիշերին յայնմիկ երեւեցաւ Աստուած Սողոմոնի, եւ ասէ ցնա. Խնդրեա, զի՞նչ տաց քեզ:

1:7: ՚Ի գիշերին յայնմիկ երեւեցաւ Աստուած Սողոմոնի, եւ ասէ ցնա. Խնդրեա՛ զինչ տաց քեզ։
7 Այն գիշեր Տէրը երեւալով Սողոմոնին՝ ասաց նրան. «Խնդրի՛ր, ի՞նչ տամ քեզ»:
7 Այն գիշերը Աստուած Սողոմոնին երեւցաւ ու ըսաւ. «Խնդրէ՛, քեզի ի՞նչ տամ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 В ту ночь явился Бог Соломону и сказал ему: проси, что Мне дать тебе.
1:7 ἐν εν in τῇ ο the νυκτὶ νυξ night ἐκείνῃ εκεινος that ὤφθη οραω view; see ὁ ο the θεὸς θεος God τῷ ο the Σαλωμων σαλωμων and; even εἶπεν επω say; speak αὐτῷ αυτος he; him αἴτησαι αιτεω ask τί τις.1 who?; what? σοι σοι you δῶ διδωμι give; deposit
1:7 בַּ ba בְּ in † הַ the לַּ֣יְלָה llˈaylā לַיְלָה night הַ ha הַ the ה֔וּא hˈû הוּא he נִרְאָ֥ה nirʔˌā ראה see אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) לִ li לְ to שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֔ו lˈô לְ to שְׁאַ֖ל šᵊʔˌal שׁאל ask מָ֥ה mˌā מָה what אֶתֶּן־ ʔetten- נתן give לָֽךְ׃ lˈāḵ לְ to
1:7. ecce autem in ipsa nocte apparuit ei Deus dicens postula quod vis ut dem tibiAnd behold that night God appeared to him, saying: Ask what thou wilt that I should give thee.
7. In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee.
1:7. But behold, during that night God appeared to him, saying, “Request what you wish, so that I may give it to you.”
1:7. In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee.
In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee:

1:7 В ту ночь явился Бог Соломону и сказал ему: проси, что Мне дать тебе.
1:7
ἐν εν in
τῇ ο the
νυκτὶ νυξ night
ἐκείνῃ εκεινος that
ὤφθη οραω view; see
ο the
θεὸς θεος God
τῷ ο the
Σαλωμων σαλωμων and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
αἴτησαι αιτεω ask
τί τις.1 who?; what?
σοι σοι you
δῶ διδωμι give; deposit
1:7
בַּ ba בְּ in
הַ the
לַּ֣יְלָה llˈaylā לַיְלָה night
הַ ha הַ the
ה֔וּא hˈû הוּא he
נִרְאָ֥ה nirʔˌā ראה see
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
לִ li לְ to
שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֔ו lˈô לְ to
שְׁאַ֖ל šᵊʔˌal שׁאל ask
מָ֥ה mˌā מָה what
אֶתֶּן־ ʔetten- נתן give
לָֽךְ׃ lˈāḵ לְ to
1:7. ecce autem in ipsa nocte apparuit ei Deus dicens postula quod vis ut dem tibi
And behold that night God appeared to him, saying: Ask what thou wilt that I should give thee.
1:7. But behold, during that night God appeared to him, saying, “Request what you wish, so that I may give it to you.”
1:7. In that night did God appear unto Solomon, and said unto him, Ask what I shall give thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
1:7: In that night - The night following the sacrifice. On Solomon's choice, see the notes on Kg1 3:5-15 (note).
2 Chronicles 1:9
Albert Barnes: Notes on the Bible - 1834
1:7: The verbal differences between this passage and the corresponding one of Kings Kg1 3:5-14 are very considerable, and indicate the general truth that the object of the sacred historians is to give a true account of the real bearing of what was said: not ordinarily to furnish us with all or the exact words that were uttered. The most important point omitted in Chronicles, and supplied by Kings, is the conditional promise of long life made to Solomon Kg1 3:14; while the chief point absent from Kings, and recorded by our author, is the solemn appeal made by Solomon to the promise of God to David his father Ch2 1:9, which he now called upon God to "establish," or to perform.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: In that night: This was the night following the sacrifice which Solomon had offered. Kg1 3:5-15; Pro 3:5, Pro 3:6
Ask: Mat 7:7, Mat 7:8; Mar 10:36, Mar 10:37, Mar 10:51; Joh 16:23; Jo1 5:14, Jo1 5:15
John Gill
In that night did God appear unto Solomon,.... From hence to the end of 2Chron 1:12 it is the same with 3Kings 3:5. See Gill on 3Kings 3:5, 3Kings 3:6, 3Kings 3:7, 3Kings 3:8, 3Kings 3:9, 3Kings 3:10, 3Kings 3:11, 3Kings 3:12, 3Kings 3:13, 3Kings 3:14, 3Kings 3:15
Robert Jamieson, A. R. Fausset and David Brown
HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Chron 1:7-13)
In that night did God appear unto Solomon--(See on 3Kings 3:5).
1:81:8: Եւ ասէ Սողոմոն ցԱստուած. Դո՛ւ արարեր ընդ Դաւթի հօր իմում ողորմութիւն մեծ. եւ թագաւորեցուցե՛ր զիս փոխանակ նորա.
8 Սողոմոնն ասաց Աստծուն. «Դու իմ հօրը մեծ ողորմածութիւն ես արել եւ ինձ գահ ես բարձրացրել նրա փոխարէն:
8 Սողոմոն Աստուծոյ ըսաւ. «Դուն իմ հօրս Դաւիթին մեծ ողորմութիւն ըրիր ու զիս անոր տեղ թագաւոր ըրիր։
Եւ ասէ Սողոմոն ցԱստուած. Դու արարեր ընդ Դաւթի հօր իմում ողորմութիւն մեծ, եւ թագաւորեցուցեր զիս փոխանակ նորա:

1:8: Եւ ասէ Սողոմոն ցԱստուած. Դո՛ւ արարեր ընդ Դաւթի հօր իմում ողորմութիւն մեծ. եւ թագաւորեցուցե՛ր զիս փոխանակ նորա.
8 Սողոմոնն ասաց Աստծուն. «Դու իմ հօրը մեծ ողորմածութիւն ես արել եւ ինձ գահ ես բարձրացրել նրա փոխարէն:
8 Սողոմոն Աստուծոյ ըսաւ. «Դուն իմ հօրս Դաւիթին մեծ ողորմութիւն ըրիր ու զիս անոր տեղ թագաւոր ըրիր։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 И сказал Соломон Богу: Ты сотворил Давиду, отцу моему, великую милость и поставил меня царем вместо него.
1:8 καὶ και and; even εἶπεν επω say; speak Σαλωμων σαλωμων to; toward τὸν ο the θεόν θεος God σὺ συ you ἐποίησας ποιεω do; make μετὰ μετα with; amid Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the πατρός πατηρ father μου μου of me; mine ἔλεος ελεος mercy μέγα μεγας great; loud καὶ και and; even ἐβασίλευσάς βασιλευω reign με με me ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him
1:8 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon לֵֽ lˈē לְ to אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s) אַתָּ֗ה ʔattˈā אַתָּה you עָשִׂ֛יתָ ʕāśˈîṯā עשׂה make עִם־ ʕim- עִם with דָּוִ֥יד dāwˌîḏ דָּוִד David אָבִ֖י ʔāvˌî אָב father חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty גָּדֹ֑ול gāḏˈôl גָּדֹול great וְ wᵊ וְ and הִמְלַכְתַּ֖נִי himlaḵtˌanî מלך be king תַּחְתָּֽיו׃ taḥtˈāʸw תַּחַת under part
1:8. dixitque Salomon Deo tu fecisti cum David patre meo misericordiam magnam et constituisti me regem pro eoAnd Solomon said to God: Thou hast shewn great kindness to my father David: and hast made me king in his stead.
8. And Solomon said unto God, Thou hast shewed great kindness unto David my father, and hast made me king in his stead.
1:8. And Solomon said to God: “You have shown great mercy to my father David. And you have appointed me as king in his place.
1:8. And Solomon said unto God, Thou hast shewed great mercy unto David my father, and hast made me to reign in his stead.
And Solomon said unto God, Thou hast shewed great mercy unto David my father, and hast made me to reign in his stead:

1:8 И сказал Соломон Богу: Ты сотворил Давиду, отцу моему, великую милость и поставил меня царем вместо него.
1:8
καὶ και and; even
εἶπεν επω say; speak
Σαλωμων σαλωμων to; toward
τὸν ο the
θεόν θεος God
σὺ συ you
ἐποίησας ποιεω do; make
μετὰ μετα with; amid
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
ἔλεος ελεος mercy
μέγα μεγας great; loud
καὶ και and; even
ἐβασίλευσάς βασιλευω reign
με με me
ἀντ᾿ αντι against; instead of
αὐτοῦ αυτος he; him
1:8
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon
לֵֽ lˈē לְ to
אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s)
אַתָּ֗ה ʔattˈā אַתָּה you
עָשִׂ֛יתָ ʕāśˈîṯā עשׂה make
עִם־ ʕim- עִם with
דָּוִ֥יד dāwˌîḏ דָּוִד David
אָבִ֖י ʔāvˌî אָב father
חֶ֣סֶד ḥˈeseḏ חֶסֶד loyalty
גָּדֹ֑ול gāḏˈôl גָּדֹול great
וְ wᵊ וְ and
הִמְלַכְתַּ֖נִי himlaḵtˌanî מלך be king
תַּחְתָּֽיו׃ taḥtˈāʸw תַּחַת under part
1:8. dixitque Salomon Deo tu fecisti cum David patre meo misericordiam magnam et constituisti me regem pro eo
And Solomon said to God: Thou hast shewn great kindness to my father David: and hast made me king in his stead.
1:8. And Solomon said to God: “You have shown great mercy to my father David. And you have appointed me as king in his place.
1:8. And Solomon said unto God, Thou hast shewed great mercy unto David my father, and hast made me to reign in his stead.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: Thou has showed: Sa2 7:8, Sa2 7:9, Sa2 12:7, Sa2 12:8, Sa2 22:51, Sa2 23:1; Psa 86:13, Psa 89:20-28, Psa 89:49; Isa 55:3
to reign: Ch1 28:5, Ch1 29:23
John Wesley
To reign, &c. - Give me the spirit of my father David, that Israel may not suffer by the change. The eminency of those that went before us, and the obligation that lies upon us, to keep and carry on the good work they were engaged in, should quicken our prayers for wisdom and grace, that we may do the work of God in our day, as faithful as they did in theirs.
1:91:9: եւ արդ Տէր Աստուած՝ հաւատարի՛մ լիցի անուն քո ՚ի վերայ Դաւթի հօր իմոյ. վասն զի դո՛ւ թագաւորեցուցեր զիս ՚ի վերայ բազում ժողովրդեանս, որ է իբրեւ զհող երկրի։
9 Արդ, Տէ՛ր Աստուած, քո անունը թող հաստատուն մնայ իմ հայր Դաւթի վրայ, քանզի ինձ գահ ես բարձրացրել բազմամարդ մի ժողովրդի վրայ, որը երկրի հողի չափ շատ է:
9 Հիմա, ո՛վ Տէր Աստուած իմ հօրս Դաւիթին ըրած խոստումդ հաստատ թող մնայ. քանզի դուն զիս երկրի հողին չափ շատ ժողովուրդի վրայ թագաւոր ըրիր։
եւ արդ, Տէր Աստուած, հաւատարիմ լիցի [5]անուն քո ի վերայ`` Դաւթի հօր իմոյ. վասն զի դու թագաւորեցուցեր զիս ի վերայ բազում ժողովրդեանս, որ է իբրեւ զհող երկրի:

1:9: եւ արդ Տէր Աստուած՝ հաւատարի՛մ լիցի անուն քո ՚ի վերայ Դաւթի հօր իմոյ. վասն զի դո՛ւ թագաւորեցուցեր զիս ՚ի վերայ բազում ժողովրդեանս, որ է իբրեւ զհող երկրի։
9 Արդ, Տէ՛ր Աստուած, քո անունը թող հաստատուն մնայ իմ հայր Դաւթի վրայ, քանզի ինձ գահ ես բարձրացրել բազմամարդ մի ժողովրդի վրայ, որը երկրի հողի չափ շատ է:
9 Հիմա, ո՛վ Տէր Աստուած իմ հօրս Դաւիթին ըրած խոստումդ հաստատ թող մնայ. քանզի դուն զիս երկրի հողին չափ շատ ժողովուրդի վրայ թագաւոր ըրիր։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 Да исполнится же, Господи Боже, слово Твое к Давиду, отцу моему. Так как Ты воцарил меня над народом многочисленным, как прах земной,
1:9 καὶ και and; even νῦν νυν now; present κύριε κυριος lord; master ὁ ο the θεός θεος God πιστωθήτω πιστοω make faithful τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ἐπὶ επι in; on Δαυιδ δαβιδ Dabid; Thavith πατέρα πατηρ father μου μου of me; mine ὅτι οτι since; that σὺ συ you ἐβασίλευσάς βασιλευω reign με με me ἐπὶ επι in; on λαὸν λαος populace; population πολὺν πολυς much; many ὡς ως.1 as; how ὁ ο the χοῦς χους.1 dust τῆς ο the γῆς γη earth; land
1:9 עַתָּה֙ ʕattˌā עַתָּה now יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) יֵֽאָמֵן֙ yˈēʔāmēn אמן be firm דְּבָ֣רְךָ֔ dᵊvˈārᵊḵˈā דָּבָר word עִ֖ם ʕˌim עִם with דָּוִ֣יד dāwˈîḏ דָּוִד David אָבִ֑י ʔāvˈî אָב father כִּ֤י kˈî כִּי that אַתָּה֙ ʔattˌā אַתָּה you הִמְלַכְתַּ֔נִי himlaḵtˈanî מלך be king עַל־ ʕal- עַל upon עַ֕ם ʕˈam עַם people רַ֖ב rˌav רַב much כַּ ka כְּ as עֲפַ֥ר ʕᵃfˌar עָפָר dust הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:9. nunc igitur Domine Deus impleatur sermo tuus quem pollicitus es David patri meo tu enim fecisti me regem super populum tuum multum qui tam innumerabilis est quam pulvis terraeNow therefore, O Lord God, let thy word be fulfilled, which thou hast promised to David my father: for thou hast made me king over thy great people, which is as innumerable as the dust of the earth.
9. Now, O LORD God, let thy promise unto David my father be established: for thou hast made me king over a people like the dust of the earth in multitude.
1:9. Now therefore, O Lord God, let your word be fulfilled, which you promised to my father David. For you have made me king over your great people, who are as innumerable as the dust of the earth.
1:9. Now, O LORD God, let thy promise unto David my father be established: for thou hast made me king over a people like the dust of the earth in multitude.
Now, O LORD God, let thy promise unto David my father be established: for thou hast made me king over a people like the dust of the earth in multitude:

1:9 Да исполнится же, Господи Боже, слово Твое к Давиду, отцу моему. Так как Ты воцарил меня над народом многочисленным, как прах земной,
1:9
καὶ και and; even
νῦν νυν now; present
κύριε κυριος lord; master
ο the
θεός θεος God
πιστωθήτω πιστοω make faithful
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
ἐπὶ επι in; on
Δαυιδ δαβιδ Dabid; Thavith
πατέρα πατηρ father
μου μου of me; mine
ὅτι οτι since; that
σὺ συ you
ἐβασίλευσάς βασιλευω reign
με με me
ἐπὶ επι in; on
λαὸν λαος populace; population
πολὺν πολυς much; many
ὡς ως.1 as; how
ο the
χοῦς χους.1 dust
τῆς ο the
γῆς γη earth; land
1:9
עַתָּה֙ ʕattˌā עַתָּה now
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יֵֽאָמֵן֙ yˈēʔāmēn אמן be firm
דְּבָ֣רְךָ֔ dᵊvˈārᵊḵˈā דָּבָר word
עִ֖ם ʕˌim עִם with
דָּוִ֣יד dāwˈîḏ דָּוִד David
אָבִ֑י ʔāvˈî אָב father
כִּ֤י kˈî כִּי that
אַתָּה֙ ʔattˌā אַתָּה you
הִמְלַכְתַּ֔נִי himlaḵtˈanî מלך be king
עַל־ ʕal- עַל upon
עַ֕ם ʕˈam עַם people
רַ֖ב rˌav רַב much
כַּ ka כְּ as
עֲפַ֥ר ʕᵃfˌar עָפָר dust
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:9. nunc igitur Domine Deus impleatur sermo tuus quem pollicitus es David patri meo tu enim fecisti me regem super populum tuum multum qui tam innumerabilis est quam pulvis terrae
Now therefore, O Lord God, let thy word be fulfilled, which thou hast promised to David my father: for thou hast made me king over thy great people, which is as innumerable as the dust of the earth.
1:9. Now therefore, O Lord God, let your word be fulfilled, which you promised to my father David. For you have made me king over your great people, who are as innumerable as the dust of the earth.
1:9. Now, O LORD God, let thy promise unto David my father be established: for thou hast made me king over a people like the dust of the earth in multitude.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:9: Let thy promise - דברך debarcha, thy word; פתגמך pithgamach, Targum. It is very remarkable that when either God or man is represented as having spoken a word then the noun פתגם pithgam is used by the Targumist; but when word is used personally, then he employs the noun מימרא meymera, which appears to answer to the Λογος of St. John, Joh 1:1, etc.
2 Chronicles 1:14
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: let thy promise: Sa2 7:12-16, Sa2 7:25-29; Ch1 17:11-14, Ch1 17:23-27, Ch1 28:6, Ch1 28:7; Psa 89:35-37; Psa 132:11, Psa 132:12
for thou hast: Kg1 3:7, Kg1 3:8
like the dust: Heb. much as the dust, Gen 13:16, Gen 22:17; Num 23:10
Geneva 1599
Now, O LORD God, let thy promise unto David my father be (e) established: for thou hast made me king over a people like the dust of the earth in multitude.
(e) Perform your promise made to my father concerning me.
1:101:10: Եւ արդ՝ զիմաստութիւն եւ զհանճա՛ր տացես ինձ, զի ելանիցեմ առաջի ժողովրդեանս քոյ այսորիկ, եւ մտանիցեմ. վասն զի ո՛ դատիցի զժողովուրդս քո զմեծ զայս[4456]։ [4456] Բազումք. Ո՞ դատեսցի զժողո՛՛։ Յօրինակին պակասէր. Զժողովուրդս քո զմեծ։
10 Արդ, ինձ իմաստնութիւն ու իմացութիւն տո՛ւր, որ կարողանամ ղեկավարել քո այս ժողովրդին, այլապէս ո՞վ պիտի ղեկավարի քո այս մեծ ժողովրդին»:
10 Ինծի իմաստութիւն ու գիտութիւն տուր, որպէս զի այս ժողովուրդին առջեւ ելլեմ ու մտնեմ. վասն զի այս քու մեծ ժողովուրդդ ո՞վ կրնայ դատել»։
Եւ արդ զիմաստութիւն եւ զհանճար տացես ինձ, զի ելանիցեմ առաջի ժողովրդեանս քո այսորիկ եւ մտանիցեմ. վասն զի ո՞ դատիցի զժողովուրդս քո զմեծ զայս:

1:10: Եւ արդ՝ զիմաստութիւն եւ զհանճա՛ր տացես ինձ, զի ելանիցեմ առաջի ժողովրդեանս քոյ այսորիկ, եւ մտանիցեմ. վասն զի ո՛ դատիցի զժողովուրդս քո զմեծ զայս[4456]։
[4456] Բազումք. Ո՞ դատեսցի զժողո՛՛։ Յօրինակին պակասէր. Զժողովուրդս քո զմեծ։
10 Արդ, ինձ իմաստնութիւն ու իմացութիւն տո՛ւր, որ կարողանամ ղեկավարել քո այս ժողովրդին, այլապէս ո՞վ պիտի ղեկավարի քո այս մեծ ժողովրդին»:
10 Ինծի իմաստութիւն ու գիտութիւն տուր, որպէս զի այս ժողովուրդին առջեւ ելլեմ ու մտնեմ. վասն զի այս քու մեծ ժողովուրդդ ո՞վ կրնայ դատել»։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10 то ныне дай мне премудрость и знание, чтобы я {умел} выходить пред народом сим и входить, ибо кто может управлять сим народом Твоим великим?
1:10 νῦν νυν now; present σοφίαν σοφια wisdom καὶ και and; even σύνεσιν συνεσις comprehension δός διδωμι give; deposit μοι μοι me καὶ και and; even ἐξελεύσομαι εξερχομαι come out; go out ἐνώπιον ενωπιος in the face; facing τοῦ ο the λαοῦ λαος populace; population τούτου ουτος this; he καὶ και and; even εἰσελεύσομαι εισερχομαι enter; go in ὅτι οτι since; that τίς τις.1 who?; what? κρινεῖ κρινω judge; decide τὸν ο the λαόν λαος populace; population σου σου of you; your τὸν ο the μέγαν μεγας great; loud τοῦτον ουτος this; he
1:10 עַתָּ֗ה ʕattˈā עַתָּה now חָכְמָ֤ה ḥoḵmˈā חָכְמָה wisdom וּ û וְ and מַדָּע֙ maddˌāʕ מַדָּע knowledge תֶּן־ ten- נתן give לִ֔י lˈî לְ to וְ wᵊ וְ and אֵֽצְאָ֛ה ʔˈēṣᵊʔˈā יצא go out לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הָֽ hˈā הַ the עָם־ ʕām- עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this וְ wᵊ וְ and אָבֹ֑ואָה ʔāvˈôʔā בוא come כִּֽי־ kˈî- כִּי that מִ֣י mˈî מִי who יִשְׁפֹּ֔ט yišpˈōṭ שׁפט judge אֶת־ ʔeṯ- אֵת [object marker] עַמְּךָ֥ ʕammᵊḵˌā עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this הַ ha הַ the גָּדֹֽול׃ ס ggāḏˈôl . s גָּדֹול great
1:10. da mihi sapientiam et intellegentiam ut egrediar coram populo tuo et ingrediar quis enim potest hunc populum tuum digne qui tam grandis est iudicareGive me wisdom and knowledge that I may come in and go out before thy people: for who can worthily judge this thy people, which is so great?
10. Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, that is so great?
1:10. Give to me wisdom and understanding, so that I may enter and depart before your people. For who is able worthily to judge this, your people, who are so great?”
1:10. Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, [that is so] great?
Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, [that is so] great:

1:10 то ныне дай мне премудрость и знание, чтобы я {умел} выходить пред народом сим и входить, ибо кто может управлять сим народом Твоим великим?
1:10
νῦν νυν now; present
σοφίαν σοφια wisdom
καὶ και and; even
σύνεσιν συνεσις comprehension
δός διδωμι give; deposit
μοι μοι me
καὶ και and; even
ἐξελεύσομαι εξερχομαι come out; go out
ἐνώπιον ενωπιος in the face; facing
τοῦ ο the
λαοῦ λαος populace; population
τούτου ουτος this; he
καὶ και and; even
εἰσελεύσομαι εισερχομαι enter; go in
ὅτι οτι since; that
τίς τις.1 who?; what?
κρινεῖ κρινω judge; decide
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
τὸν ο the
μέγαν μεγας great; loud
τοῦτον ουτος this; he
1:10
עַתָּ֗ה ʕattˈā עַתָּה now
חָכְמָ֤ה ḥoḵmˈā חָכְמָה wisdom
וּ û וְ and
מַדָּע֙ maddˌāʕ מַדָּע knowledge
תֶּן־ ten- נתן give
לִ֔י lˈî לְ to
וְ wᵊ וְ and
אֵֽצְאָ֛ה ʔˈēṣᵊʔˈā יצא go out
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הָֽ hˈā הַ the
עָם־ ʕām- עַם people
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
וְ wᵊ וְ and
אָבֹ֑ואָה ʔāvˈôʔā בוא come
כִּֽי־ kˈî- כִּי that
מִ֣י mˈî מִי who
יִשְׁפֹּ֔ט yišpˈōṭ שׁפט judge
אֶת־ ʔeṯ- אֵת [object marker]
עַמְּךָ֥ ʕammᵊḵˌā עַם people
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
הַ ha הַ the
גָּדֹֽול׃ ס ggāḏˈôl . s גָּדֹול great
1:10. da mihi sapientiam et intellegentiam ut egrediar coram populo tuo et ingrediar quis enim potest hunc populum tuum digne qui tam grandis est iudicare
Give me wisdom and knowledge that I may come in and go out before thy people: for who can worthily judge this thy people, which is so great?
1:10. Give to me wisdom and understanding, so that I may enter and depart before your people. For who is able worthily to judge this, your people, who are so great?”
1:10. Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, [that is so] great?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: Give me: Kg1 3:9; Psa 119:34, Psa 119:73; Pro 2:2-6, Pro 3:13-18, Pro 4:7; Jam 1:5
go out: Num 27:17; Deu 31:2; Sa2 5:2
for who can: Co2 2:16, Co2 3:5
Geneva 1599
Give me now wisdom and knowledge, that I may (f) go out and come in before this people: for who can judge this thy people, [that is so] great?
(f) That I may govern this people, (1Chron 27:1; 3Kings 3:7).
1:111:11: Եւ ասէ Աստուած ցՍողոմոն. Փոխանակ զի եղեւ՛ այդ ՚ի սրտի քում, եւ ո՛չ խնդրեցեր մեծութիւն ընչից, եւ ո՛չ փառս, եւ ո՛չ զանձինս հակառակորդաց քոց, եւ աւուրս բազումս ո՛չ խնդրեցեր. այլ խնդրեցեր դու քեզ զիմաստութիւն եւ զհանճար, զի դատիցիս զժողովուրդ իմ յորոյ վերայ թագաւորեցուցի զքեզ[4457]։ [4457] Այլք. Զի դատեսցիս զժողովուրդ իմ։ Ոմանք. Յորոց վերայ թագաւորե՛՛։
11 Աստուած ասաց Սողոմոնին. «Քանի որ դա է քո սրտում, չխնդրեցիր ո՛չ մեծ հարստութիւն, ո՛չ փառք, ո՛չ քո հակառակորդների մահը, ո՛չ էլ երկար կեանք, այլ խնդրեցիր իմաստնութիւն ու իմացութիւն, որ կարողանաս ղեկավարել իմ ժողովրդին, որի թագաւորն եմ դարձրել քեզ,
11 Աստուած Սողոմոնին ըսաւ. «Որովհետեւ քու սրտիդ մէջ այս փափաքը ունեցար ու հարստութիւն, ստացուածք, փառք եւ քու թշնամիներուդ հոգին կամ երկար կեանք չխնդրեցիր, հապա քեզի իմաստութիւն ու գիտութիւն խնդրեցիր, որպէս զի դատես իմ ժողովուրդս՝ որուն վրայ քեզ թագաւոր ըրի,
Եւ ասէ Աստուած ցՍողոմոն. Փոխանակ զի եղեւ այդ ի սրտի քում, եւ ոչ խնդրեցեր մեծութիւն ընչից, ոչ փառս եւ ոչ զանձինս հակառակորդաց քոց, եւ աւուրս բազումս ոչ խնդրեցեր, այլ խնդրեցեր դու քեզ զիմաստութիւն եւ զհանճար, զի դատեսցիս զժողովուրդ իմ յորոյ վերայ թագաւորեցուցի զքեզ:

1:11: Եւ ասէ Աստուած ցՍողոմոն. Փոխանակ զի եղեւ՛ այդ ՚ի սրտի քում, եւ ո՛չ խնդրեցեր մեծութիւն ընչից, եւ ո՛չ փառս, եւ ո՛չ զանձինս հակառակորդաց քոց, եւ աւուրս բազումս ո՛չ խնդրեցեր. այլ խնդրեցեր դու քեզ զիմաստութիւն եւ զհանճար, զի դատիցիս զժողովուրդ իմ յորոյ վերայ թագաւորեցուցի զքեզ[4457]։
[4457] Այլք. Զի դատեսցիս զժողովուրդ իմ։ Ոմանք. Յորոց վերայ թագաւորե՛՛։
11 Աստուած ասաց Սողոմոնին. «Քանի որ դա է քո սրտում, չխնդրեցիր ո՛չ մեծ հարստութիւն, ո՛չ փառք, ո՛չ քո հակառակորդների մահը, ո՛չ էլ երկար կեանք, այլ խնդրեցիր իմաստնութիւն ու իմացութիւն, որ կարողանաս ղեկավարել իմ ժողովրդին, որի թագաւորն եմ դարձրել քեզ,
11 Աստուած Սողոմոնին ըսաւ. «Որովհետեւ քու սրտիդ մէջ այս փափաքը ունեցար ու հարստութիւն, ստացուածք, փառք եւ քու թշնամիներուդ հոգին կամ երկար կեանք չխնդրեցիր, հապա քեզի իմաստութիւն ու գիտութիւն խնդրեցիր, որպէս զի դատես իմ ժողովուրդս՝ որուն վրայ քեզ թագաւոր ըրի,
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 И сказал Бог Соломону: за то, что это было на сердце твоем, и ты не просил богатства, имения и славы и души неприятелей твоих, и также не просил ты многих дней, а просил себе премудрости и знания, чтобы управлять народом Моим, над которым Я воцарил тебя,
1:11 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεὸς θεος God πρὸς προς to; toward Σαλωμων σαλωμων against; instead of ὧν ος who; what ἐγένετο γινομαι happen; become τοῦτο ουτος this; he ἐν εν in τῇ ο the καρδίᾳ καρδια heart σου σου of you; your καὶ και and; even οὐκ ου not ᾐτήσω αιτεω ask πλοῦτον πλουτος wealth; richness χρημάτων χρημα proceeds; fund οὐδὲ ουδε not even; neither δόξαν δοξα glory οὐδὲ ουδε not even; neither τὴν ο the ψυχὴν ψυχη soul τῶν ο the ὑπεναντίων υπεναντιος contrary καὶ και and; even ἡμέρας ημερα day πολλὰς πολυς much; many οὐκ ου not ᾐτήσω αιτεω ask καὶ και and; even ᾔτησας αιτεω ask σεαυτῷ σεαυτου of yourself σοφίαν σοφια wisdom καὶ και and; even σύνεσιν συνεσις comprehension ὅπως οπως that way; how κρίνῃς κρινω judge; decide τὸν ο the λαόν λαος populace; population μου μου of me; mine ἐφ᾿ επι in; on ὃν ος who; what ἐβασίλευσά βασιλευω reign σε σε.1 you ἐπ᾿ επι in; on αὐτόν αυτος he; him
1:11 וַ wa וְ and יֹּ֣אמֶר־ yyˈōmer- אמר say אֱלֹהִ֣ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s) לִ li לְ to שְׁלֹמֹ֡ה šᵊlōmˈō שְׁלֹמֹה Solomon יַ֣עַן yˈaʕan יַעַן motive אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] הָיְתָ֨ה hāyᵊṯˌā היה be זֹ֜את zˈōṯ זֹאת this עִם־ ʕim- עִם with לְבָבֶ֗ךָ lᵊvāvˈeḵā לֵבָב heart וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שָׁ֠אַלְתָּ šāʔaltˌā שׁאל ask עֹ֣שֶׁר ʕˈōšer עֹשֶׁר riches נְכָסִ֤ים nᵊḵāsˈîm נְכָסִים riches וְ wᵊ וְ and כָבֹוד֙ ḵāvôḏ כָּבֹוד weight וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul שֹׂנְאֶ֔יךָ śōnᵊʔˈeʸḵā שׂנא hate וְ wᵊ וְ and גַם־ ḡam- גַּם even יָמִ֥ים yāmˌîm יֹום day רַבִּ֖ים rabbˌîm רַב much לֹ֣א lˈō לֹא not שָׁאָ֑לְתָּ šāʔˈālᵊttā שׁאל ask וַ wa וְ and תִּֽשְׁאַל־ ttˈišʔal- שׁאל ask לְךָ֙ lᵊḵˌā לְ to חָכְמָ֣ה ḥoḵmˈā חָכְמָה wisdom וּ û וְ and מַדָּ֔ע maddˈāʕ מַדָּע knowledge אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] תִּשְׁפֹּוט֙ tišpôṭ שׁפט judge אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֔י ʕammˈî עַם people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הִמְלַכְתִּ֖יךָ himlaḵtˌîḵā מלך be king עָלָֽיו׃ ʕālˈāʸw עַל upon
1:11. dixit autem Deus ad Salomonem quia hoc magis placuit cordi tuo et non postulasti divitias et substantiam et gloriam neque animas eorum qui te oderunt sed nec dies vitae plurimos petisti autem sapientiam et scientiam ut iudicare possis populum meum super quem constitui te regemAnd God said to Solomon: Because this choice hath pleased thy heart, and thou hast not asked riches, and wealth, and glory, nor the lives of them that hate thee, nor many days of life: but hast asked wisdom and knowledge, to be able to judge my people, over which I have made thee king,
11. And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of them that hate thee; neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king:
1:11. Then God said to Solomon: “Since this is the choice that pleased your heart, and you did not request wealth and substance and glory, nor the lives of those who hate you, nor even many days of life, since instead you requested wisdom and knowledge so that you may be able to judge my people, over whom I have appointed you as king:
1:11. And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king:
And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king:

1:11 И сказал Бог Соломону: за то, что это было на сердце твоем, и ты не просил богатства, имения и славы и души неприятелей твоих, и также не просил ты многих дней, а просил себе премудрости и знания, чтобы управлять народом Моим, над которым Я воцарил тебя,
1:11
καὶ και and; even
εἶπεν επω say; speak
ο the
θεὸς θεος God
πρὸς προς to; toward
Σαλωμων σαλωμων against; instead of
ὧν ος who; what
ἐγένετο γινομαι happen; become
τοῦτο ουτος this; he
ἐν εν in
τῇ ο the
καρδίᾳ καρδια heart
σου σου of you; your
καὶ και and; even
οὐκ ου not
ᾐτήσω αιτεω ask
πλοῦτον πλουτος wealth; richness
χρημάτων χρημα proceeds; fund
οὐδὲ ουδε not even; neither
δόξαν δοξα glory
οὐδὲ ουδε not even; neither
τὴν ο the
ψυχὴν ψυχη soul
τῶν ο the
ὑπεναντίων υπεναντιος contrary
καὶ και and; even
ἡμέρας ημερα day
πολλὰς πολυς much; many
οὐκ ου not
ᾐτήσω αιτεω ask
καὶ και and; even
ᾔτησας αιτεω ask
σεαυτῷ σεαυτου of yourself
σοφίαν σοφια wisdom
καὶ και and; even
σύνεσιν συνεσις comprehension
ὅπως οπως that way; how
κρίνῃς κρινω judge; decide
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
ἐφ᾿ επι in; on
ὃν ος who; what
ἐβασίλευσά βασιλευω reign
σε σε.1 you
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
1:11
וַ wa וְ and
יֹּ֣אמֶר־ yyˈōmer- אמר say
אֱלֹהִ֣ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s)
לִ li לְ to
שְׁלֹמֹ֡ה šᵊlōmˈō שְׁלֹמֹה Solomon
יַ֣עַן yˈaʕan יַעַן motive
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
הָיְתָ֨ה hāyᵊṯˌā היה be
זֹ֜את zˈōṯ זֹאת this
עִם־ ʕim- עִם with
לְבָבֶ֗ךָ lᵊvāvˈeḵā לֵבָב heart
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
שָׁ֠אַלְתָּ šāʔaltˌā שׁאל ask
עֹ֣שֶׁר ʕˈōšer עֹשֶׁר riches
נְכָסִ֤ים nᵊḵāsˈîm נְכָסִים riches
וְ wᵊ וְ and
כָבֹוד֙ ḵāvôḏ כָּבֹוד weight
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
שֹׂנְאֶ֔יךָ śōnᵊʔˈeʸḵā שׂנא hate
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
יָמִ֥ים yāmˌîm יֹום day
רַבִּ֖ים rabbˌîm רַב much
לֹ֣א lˈō לֹא not
שָׁאָ֑לְתָּ šāʔˈālᵊttā שׁאל ask
וַ wa וְ and
תִּֽשְׁאַל־ ttˈišʔal- שׁאל ask
לְךָ֙ lᵊḵˌā לְ to
חָכְמָ֣ה ḥoḵmˈā חָכְמָה wisdom
וּ û וְ and
מַדָּ֔ע maddˈāʕ מַדָּע knowledge
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
תִּשְׁפֹּוט֙ tišpôṭ שׁפט judge
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֔י ʕammˈî עַם people
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הִמְלַכְתִּ֖יךָ himlaḵtˌîḵā מלך be king
עָלָֽיו׃ ʕālˈāʸw עַל upon
1:11. dixit autem Deus ad Salomonem quia hoc magis placuit cordi tuo et non postulasti divitias et substantiam et gloriam neque animas eorum qui te oderunt sed nec dies vitae plurimos petisti autem sapientiam et scientiam ut iudicare possis populum meum super quem constitui te regem
And God said to Solomon: Because this choice hath pleased thy heart, and thou hast not asked riches, and wealth, and glory, nor the lives of them that hate thee, nor many days of life: but hast asked wisdom and knowledge, to be able to judge my people, over which I have made thee king,
1:11. Then God said to Solomon: “Since this is the choice that pleased your heart, and you did not request wealth and substance and glory, nor the lives of those who hate you, nor even many days of life, since instead you requested wisdom and knowledge so that you may be able to judge my people, over whom I have appointed you as king:
1:11. And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: Because: This does not occur in Kings, and it implies that the request of Solomon, as arising from a spiritual judgment and heart, was peculiarly acceptable to that God who searches, regards, and demands the heart. God promised Solomon all the things which he had not asked, except the life of his enemies; for he was to be a peaceable king, a type of the Prince of peace.
this was: Sa1 16:7; Kg1 3:11-13, Kg1 8:18; Ch1 28:2, Ch1 29:17, Ch1 29:18; Pro 23:7; Act 5:4; Heb 4:12
that thou mayest: Kg1 3:28; Pro 14:8; Jam 3:13, Jam 3:17
Geneva 1599
And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the (g) life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king:
(g) That is, to be avenged on your enemies.
1:121:12: Զիմաստութիւն եւ զհանճար տա՛մ քեզ, եւ զմեծութիւն, եւ զինչս եւ զփառս տա՛ց քեզ. որպէս զի ո՛չ եղեւ նմա՛ն քեզ ՚ի թագաւորս յառաջագոյն քան զքեզ, եւ զկնի քո ո՛չ լինիցի այդպէս։
12 ապա քեզ կը տամ իմաստնութիւն եւ իմացութիւն, ինչպէս եւ հարստութիւն, ունեցուածք ու փառք, որպիսին քեզանից առաջ եղած ոչ մի թագաւոր չի ունեցել, եւ ոչ էլ քեզանից յետոյ եկողներն են ունենալու»:
12 Ուրեմն իմաստութիւն ու գիտութիւն պիտի տրուի քեզի եւ հարստութիւն, ստացուածք ու փառք ալ պիտի տամ քեզի։ Այնպէս որ քեզմէ առաջ եղող թագաւորներուն այնպէս եղած չէ, ու քեզմէ ետքը եկողներուն ալ այնպէս պիտի չըլլայ»։
զիմաստութիւն եւ զհանճար տամ քեզ, եւ զմեծութիւն եւ զինչս եւ զփառս տաց քեզ. որպէս զի ոչ եղեւ նման քեզ ի թագաւորս յառաջագոյն քան զքեզ, եւ զկնի քո ոչ լինիցի այդպէս:

1:12: Զիմաստութիւն եւ զհանճար տա՛մ քեզ, եւ զմեծութիւն, եւ զինչս եւ զփառս տա՛ց քեզ. որպէս զի ո՛չ եղեւ նմա՛ն քեզ ՚ի թագաւորս յառաջագոյն քան զքեզ, եւ զկնի քո ո՛չ լինիցի այդպէս։
12 ապա քեզ կը տամ իմաստնութիւն եւ իմացութիւն, ինչպէս եւ հարստութիւն, ունեցուածք ու փառք, որպիսին քեզանից առաջ եղած ոչ մի թագաւոր չի ունեցել, եւ ոչ էլ քեզանից յետոյ եկողներն են ունենալու»:
12 Ուրեմն իմաստութիւն ու գիտութիւն պիտի տրուի քեզի եւ հարստութիւն, ստացուածք ու փառք ալ պիտի տամ քեզի։ Այնպէս որ քեզմէ առաջ եղող թագաւորներուն այնպէս եղած չէ, ու քեզմէ ետքը եկողներուն ալ այնպէս պիտի չըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12 премудрость и знание дается тебе, а богатство и имение и славу Я дам тебе такие, подобных которым не бывало у царей прежде тебя и не будет после тебя.
1:12 τὴν ο the σοφίαν σοφια wisdom καὶ και and; even τὴν ο the σύνεσιν συνεσις comprehension δίδωμί διδωμι give; deposit σοι σοι you καὶ και and; even πλοῦτον πλουτος wealth; richness καὶ και and; even χρήματα χρημα proceeds; fund καὶ και and; even δόξαν δοξα glory δώσω διδωμι give; deposit σοι σοι you ὡς ως.1 as; how οὐκ ου not ἐγενήθη γινομαι happen; become ὅμοιός ομοιος like; similar to σοι σοι you ἐν εν in τοῖς ο the βασιλεῦσι βασιλευς monarch; king τοῖς ο the ἔμπροσθέ εμπροσθεν in front; before σου σου of you; your καὶ και and; even μετὰ μετα with; amid σὲ σε.1 you οὐκ ου not ἔσται ειμι be οὕτως ουτως so; this way
1:12 הַֽ hˈa הַ the חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom וְ wᵊ וְ and הַ ha הַ the מַּדָּ֖ע mmaddˌāʕ מַדָּע knowledge נָת֣וּן nāṯˈûn נתן give לָ֑ךְ lˈāḵ לְ to וְ wᵊ וְ and עֹ֨שֶׁר ʕˌōšer עֹשֶׁר riches וּ û וְ and נְכָסִ֤ים nᵊḵāsˈîm נְכָסִים riches וְ wᵊ וְ and כָבֹוד֙ ḵāvôḏ כָּבֹוד weight אֶתֶּן־ ʔetten- נתן give לָ֔ךְ lˈāḵ לְ to אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not הָ֣יָה hˈāyā היה be כֵ֗ן ḵˈēn כֵּן thus לַ la לְ to † הַ the מְּלָכִים֙ mmᵊlāḵîm מֶלֶךְ king אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לְ lᵊ לְ to פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face וְ wᵊ וְ and אַחֲרֶ֖יךָ ʔaḥᵃrˌeʸḵā אַחַר after לֹ֥א lˌō לֹא not יִֽהְיֶה־ yˈihyeh- היה be כֵּֽן׃ kˈēn כֵּן thus
1:12. sapientia et scientia data sunt tibi divitias autem et substantiam et gloriam dabo tibi ita ut nullus in regibus nec ante te nec post te fuerit similis tuiWisdom and knowledge are granted to thee: and I will give thee riches, and wealth, and glory, so that none of the kings before thee, nor after thee, shall be like thee.
12. wisdom and knowledge is granted unto thee; and I will give thee riches and wealth, and honour, such as none of the kings have had that have been before thee, neither shall there any after thee have the like.
1:12. wisdom and knowledge are granted to you. And I will give to you wealth and substance and glory, so that none of the kings either before you or after you will be similar to you.”
1:12. Wisdom and knowledge [is] granted unto thee; and I will give thee riches, and wealth, and honour, such as none of the kings have had that [have been] before thee, neither shall there any after thee have the like.
Wisdom and knowledge [is] granted unto thee; and I will give thee riches, and wealth, and honour, such as none of the kings have had that [have been] before thee, neither shall there any after thee have the like:

1:12 премудрость и знание дается тебе, а богатство и имение и славу Я дам тебе такие, подобных которым не бывало у царей прежде тебя и не будет после тебя.
1:12
τὴν ο the
σοφίαν σοφια wisdom
καὶ και and; even
τὴν ο the
σύνεσιν συνεσις comprehension
δίδωμί διδωμι give; deposit
σοι σοι you
καὶ και and; even
πλοῦτον πλουτος wealth; richness
καὶ και and; even
χρήματα χρημα proceeds; fund
καὶ και and; even
δόξαν δοξα glory
δώσω διδωμι give; deposit
σοι σοι you
ὡς ως.1 as; how
οὐκ ου not
ἐγενήθη γινομαι happen; become
ὅμοιός ομοιος like; similar to
σοι σοι you
ἐν εν in
τοῖς ο the
βασιλεῦσι βασιλευς monarch; king
τοῖς ο the
ἔμπροσθέ εμπροσθεν in front; before
σου σου of you; your
καὶ και and; even
μετὰ μετα with; amid
σὲ σε.1 you
οὐκ ου not
ἔσται ειμι be
οὕτως ουτως so; this way
1:12
הַֽ hˈa הַ the
חָכְמָ֥ה ḥoḵmˌā חָכְמָה wisdom
וְ wᵊ וְ and
הַ ha הַ the
מַּדָּ֖ע mmaddˌāʕ מַדָּע knowledge
נָת֣וּן nāṯˈûn נתן give
לָ֑ךְ lˈāḵ לְ to
וְ wᵊ וְ and
עֹ֨שֶׁר ʕˌōšer עֹשֶׁר riches
וּ û וְ and
נְכָסִ֤ים nᵊḵāsˈîm נְכָסִים riches
וְ wᵊ וְ and
כָבֹוד֙ ḵāvôḏ כָּבֹוד weight
אֶתֶּן־ ʔetten- נתן give
לָ֔ךְ lˈāḵ לְ to
אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
הָ֣יָה hˈāyā היה be
כֵ֗ן ḵˈēn כֵּן thus
לַ la לְ to
הַ the
מְּלָכִים֙ mmᵊlāḵîm מֶלֶךְ king
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לְ lᵊ לְ to
פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face
וְ wᵊ וְ and
אַחֲרֶ֖יךָ ʔaḥᵃrˌeʸḵā אַחַר after
לֹ֥א lˌō לֹא not
יִֽהְיֶה־ yˈihyeh- היה be
כֵּֽן׃ kˈēn כֵּן thus
1:12. sapientia et scientia data sunt tibi divitias autem et substantiam et gloriam dabo tibi ita ut nullus in regibus nec ante te nec post te fuerit similis tui
Wisdom and knowledge are granted to thee: and I will give thee riches, and wealth, and glory, so that none of the kings before thee, nor after thee, shall be like thee.
1:12. wisdom and knowledge are granted to you. And I will give to you wealth and substance and glory, so that none of the kings either before you or after you will be similar to you.”
1:12. Wisdom and knowledge [is] granted unto thee; and I will give thee riches, and wealth, and honour, such as none of the kings have had that [have been] before thee, neither shall there any after thee have the like.
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Albert Barnes: Notes on the Bible - 1834
1:12
I will give thee riches, and wealth, and honor - Remark that the writer says nothing of any promise to Solomon of "long life," which, however, had been mentioned in Ch2 1:11 among the blessings which he might have been expected to ask. The reason for the omission would seem to lie in the writer's desire to record only what is good of this great king. Long life was included in the promises made to him; but it was granted conditionally; and Solomon not fulfilling the conditions, it did not take effect (Kg1 3:14 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: I will give: Mat 6:33; Eph 3:20
such as none: Ch2 9:22; Ch1 29:25; Ecc 2:9; Jam 1:5
John Wesley
Neither &c. - Those that make this world their end, come short of the other, and frequently of this too. But those who make the other world their end, shall not only obtain that, but shalt have as much as is convenient of this world in their way.
1:131:13: Եւ եկն Սողոմոն ՚ի Բամայ Գաբաւոնի յԵրուսաղէմ, յերեսաց խորանին վկայութեան. եւ թագաւորեաց ՚ի վերայ Իսրայէլի։
13 Սողոմոնը Գաբաւոնի Բարձրաւանդակից, վկայութեան խորանի առջեւից եկաւ Երուսաղէմ եւ թագաւորեց Իսրայէլի վրայ:
13 Սողոմոն Գաբաւոնին բարձր տեղէն՝ վկայութեան խորանին առջեւէն Երուսաղէմ դարձաւ ու Իսրայէլի վրայ թագաւորութիւն ըրաւ։
Եւ եկն Սողոմոն [6]ի Բամայ Գաբաւոնի յԵրուսաղէմ, յերեսաց խորանին վկայութեան, եւ թագաւորեաց ի վերայ Իսրայելի:

1:13: Եւ եկն Սողոմոն ՚ի Բամայ Գաբաւոնի յԵրուսաղէմ, յերեսաց խորանին վկայութեան. եւ թագաւորեաց ՚ի վերայ Իսրայէլի։
13 Սողոմոնը Գաբաւոնի Բարձրաւանդակից, վկայութեան խորանի առջեւից եկաւ Երուսաղէմ եւ թագաւորեց Իսրայէլի վրայ:
13 Սողոմոն Գաբաւոնին բարձր տեղէն՝ վկայութեան խորանին առջեւէն Երուսաղէմ դարձաւ ու Իսրայէլի վրայ թագաւորութիւն ըրաւ։
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1:131:13 И пришел Соломон с высоты, что в Гаваоне, от скинии собрания, в Иерусалим и царствовал над Израилем.
1:13 καὶ και and; even ἦλθεν ερχομαι come; go Σαλωμων σαλωμων from; out of βαμα βαμα.1 the ἐν εν in Γαβαων γαβαων into; for Ιερουσαλημ ιερουσαλημ Jerusalem ἀπὸ απο from; away προσώπου προσωπον face; ahead of σκηνῆς σκηνη tent μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even ἐβασίλευσεν βασιλευω reign ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel
1:13 וַ wa וְ and יָּבֹ֨א yyāvˌō בוא come שְׁלֹמֹ֜ה šᵊlōmˈō שְׁלֹמֹה Solomon לַ la לְ to † הַ the בָּמָ֤ה bbāmˈoh בָּמָה high place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בְּ bᵊ בְּ in גִבְעֹון֙ ḡivʕôn גִּבְעֹון Gibeon יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem מִ mi מִן from לִּ lli לְ to פְנֵ֖י fᵊnˌê פָּנֶה face אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment וַ wa וְ and יִּמְלֹ֖ךְ yyimlˌōḵ מלך be king עַל־ ʕal- עַל upon יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
1:13. venit ergo Salomon ab excelso Gabaon in Hierusalem coram tabernaculo foederis et regnavit super IsrahelThen Solomon came from the high place of Gabaon to Jerusalem before the tabernacle of the covenant, and reigned over Israel.
13. So Solomon came to the high place that was at Gibeon, from before the tent of meeting, unto Jerusalem; and he reigned over Israel.
1:13. Then Solomon went from the high place of Gibeon to Jerusalem, before the tabernacle of the covenant, and he reigned over Israel.
1:13. Then Solomon came [from his journey] to the high place that [was] at Gibeon to Jerusalem, from before the tabernacle of the congregation, and reigned over Israel.
Then Solomon came [from his journey] to the high place that [was] at Gibeon to Jerusalem, from before the tabernacle of the congregation, and reigned over Israel:

1:13 И пришел Соломон с высоты, что в Гаваоне, от скинии собрания, в Иерусалим и царствовал над Израилем.
1:13
καὶ και and; even
ἦλθεν ερχομαι come; go
Σαλωμων σαλωμων from; out of
βαμα βαμα.1 the
ἐν εν in
Γαβαων γαβαων into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
σκηνῆς σκηνη tent
μαρτυρίου μαρτυριον evidence; testimony
καὶ και and; even
ἐβασίλευσεν βασιλευω reign
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
1:13
וַ wa וְ and
יָּבֹ֨א yyāvˌō בוא come
שְׁלֹמֹ֜ה šᵊlōmˈō שְׁלֹמֹה Solomon
לַ la לְ to
הַ the
בָּמָ֤ה bbāmˈoh בָּמָה high place
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בְּ bᵊ בְּ in
גִבְעֹון֙ ḡivʕôn גִּבְעֹון Gibeon
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
מִ mi מִן from
לִּ lli לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment
וַ wa וְ and
יִּמְלֹ֖ךְ yyimlˌōḵ מלך be king
עַל־ ʕal- עַל upon
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
1:13. venit ergo Salomon ab excelso Gabaon in Hierusalem coram tabernaculo foederis et regnavit super Israhel
Then Solomon came from the high place of Gabaon to Jerusalem before the tabernacle of the covenant, and reigned over Israel.
1:13. Then Solomon went from the high place of Gibeon to Jerusalem, before the tabernacle of the covenant, and he reigned over Israel.
1:13. Then Solomon came [from his journey] to the high place that [was] at Gibeon to Jerusalem, from before the tabernacle of the congregation, and reigned over Israel.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. 2: Паралипоменон путешествие Соломона в Гаваон полагает в начале его царствования, что, вероятно, и было (возможно, что события, описанные в 3: Цар II, имели место после этого путешествия). Слав. «от вышняго Гаваона» (ср. ст. 3), как у LXX (υψηλή) и в Вульгате (excelsus), — неточная передача евр. бама, «высота».
Matthew Henry: Concise Commentary on the Whole Bible - 1706

4. He received a gracious answer to this prayer, v. 11, 12. (1.) God gave him the wisdom that he asked for because he asked for it. Wisdom is a gift that God gives as freely and liberally as any gift to those that value it, and wrestle for it; and will resolve to make use of it; and he upbraids not the poor petitioners with their folly, James i. 5. God's grace shall never be wanting to those who sincerely desire to know and do their duty. (2.) God gave him the wealth and honour which he did not ask for because he asked not for them. Those that pursue present things most earnestly are most likely to miss of them; while those that refer themselves to the providence of God, if they have not the most of those things, have the most comfort in them. Those that make this world their end come short of the other and are disappointed in this too; but those that make the other world their end shall not only obtain that, and full satisfaction in it, but shall enjoy as much as is convenient of this world in their way.

13 Then Solomon came from his journey to the high place that was at Gibeon to Jerusalem, from before the tabernacle of the congregation, and reigned over Israel. 14 And Solomon gathered chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, which he placed in the chariot cities, and with the king at Jerusalem. 15 And the king made silver and gold at Jerusalem as plenteous as stones, and cedar trees made he as the sycamore trees that are in the vale for abundance. 16 And Solomon had horses brought out of Egypt, and linen yarn: the king's merchants received the linen yarn at a price. 17 And they fetched up, and brought forth out of Egypt a chariot for six hundred shekels of silver, and a horse for an hundred and fifty: and so brought they out horses for all the kings of the Hittites, and for the kings of Syria, by their means.
Here is, 1. Solomon's entrance upon the government (v. 13): He came from before the tabernacle, and reigned over Israel. He would not do any acts of government till he had done his acts of devotion, would not take honour to himself till he had given honour to God--first the tabernacle, and then the throne. But, when he had obtained wisdom from God, he did not bury his talent, but as he received the gift ministered the same, did not give up himself to ease and pleasure, but minded business: he reigned over Israel. 2. The magnificence of his court (v. 14): He gathered chariots and horsemen. Shall we praise him for this? We praise him not; for the king was forbidden to multiply horses, Deut. xvii. 16. I do not remember that ever we find his good father in a chariot or on horseback; a mule was the highest he mounted. We should endeavor to excel those that went before us in goodness rather than in grandeur. 3. The wealth and trade of his kingdom. He made silver and gold very cheap and common, v. 15. The increase of gold lowers the value of it; but the increase of grace advances its price; the more men have of that the more they value it. How much better therefore is it to get wisdom than gold! He opened also a trade with Egypt, whence he imported horses and linen-yarn, which he exported again to the kings of Syria, with great advantage no doubt, v. 16, 17. This we had before, 1 Kings x. 28, 29. It is the wisdom of princes to promote industry and encourage trade in their dominions. Perhaps Solomon took the hint of setting up the linen-manufacture, bringing linen-yarn out of Egypt, working it into cloth, and then sending that to other nations, from what his mother taught when she specified this as one of the characteristics of the virtuous woman, She maketh fine linen, and selleth it, and delivereth girdles of it to the merchant, Prov. xxxi. 24. In all labour there is profit.
Albert Barnes: Notes on the Bible - 1834
1:13: From his journey - These words are not in the original text, which is thought to be corrupt. It is best to correct the text, and then simply to translate: "And Solomon came from the high place that was at Gibeon to Jerusalem."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: at Gibeon: Ch2 1:3
reigned: Kg1 4:24, Kg1 4:25
John Gill
Then Solomon came from his journey to the high place that was at Gibeon,.... Or rather without the supplement, the words may be read as in the Septuagint and Vulgate Latin versions:
Solomon came from the high places; having sacrificed there, so Vatablus; being put for as R. Jonah observes (b); but the Targum agrees with us, he"came to the high place which is in Gibeon, and from thence to Jerusalem;''and to the same purpose Kimchi; having been there, he came to Jerusalem:
from before the tabernacle of the congregation; which was at Gibeon, where he had been sacrificing:
and reigned over Israel in great splendour and prosperity. From hence, to the end of the chapter, the same things are said as in 3Kings 10:26. See Gill on 3Kings 10:26, 3Kings 10:27, 3Kings 10:28, 3Kings 10:29.
(b) Apud Kimchium. in loc.
1:141:14: Եւ ժողովեաց Սողոմոն կառս եւ հեծեալս. եւ եղեն նմա հազար եւ չորեք հարիւր կառք, եւ երկոտասան հազար հեծելոց. եւ եթող զնոսա ՚ի քաղաքս հեծելոցն, եւ զօրն է՛ր ընդ արքայի յԵրուսաղէմ։
14 Սողոմոնը հաւաքեց մարտակառքեր ու հեծեալներ եւ ունեցաւ հազար չորս հարիւր մարտակառք ու տասներկու հազար հեծեալ: Նա դրանք թողեց հեծեալների համար սահմանուած քաղաքներում, իսկ զօրքը արքայի հետ մնաց Երուսաղէմում:
14 Սողոմոն կառքեր ու ձիաւորներ հաւաքեց ու անիկա հազար չորս հարիւր կառք ու տասներկու հազար ձիաւոր ունեցաւ։ Զանոնք կառքի քաղաքներուն մէջ ու թագաւորին քով Երուսաղէմի մէջ տեղաւորեց։
Եւ ժողովեաց Սողոմոն կառս եւ հեծեալս, եւ եղեն նմա հազար եւ չորեք հարեւր կառք եւ երկոտասան հազար հեծելոց. եւ եթող զնոսա ի քաղաքս [7]հեծելոցն, եւ զօրն էր`` ընդ արքայի յԵրուսաղէմ:

1:14: Եւ ժողովեաց Սողոմոն կառս եւ հեծեալս. եւ եղեն նմա հազար եւ չորեք հարիւր կառք, եւ երկոտասան հազար հեծելոց. եւ եթող զնոսա ՚ի քաղաքս հեծելոցն, եւ զօրն է՛ր ընդ արքայի յԵրուսաղէմ։
14 Սողոմոնը հաւաքեց մարտակառքեր ու հեծեալներ եւ ունեցաւ հազար չորս հարիւր մարտակառք ու տասներկու հազար հեծեալ: Նա դրանք թողեց հեծեալների համար սահմանուած քաղաքներում, իսկ զօրքը արքայի հետ մնաց Երուսաղէմում:
14 Սողոմոն կառքեր ու ձիաւորներ հաւաքեց ու անիկա հազար չորս հարիւր կառք ու տասներկու հազար ձիաւոր ունեցաւ։ Զանոնք կառքի քաղաքներուն մէջ ու թագաւորին քով Երուսաղէմի մէջ տեղաւորեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14 И набрал Соломон колесниц и всадников; и было у него тысяча четыреста колесниц и двенадцать тысяч всадников; и он разместил их в колесничных городах и при царе в Иерусалиме.
1:14 καὶ και and; even συνήγαγεν συναγω gather Σαλωμων σαλωμων chariot καὶ και and; even ἱππεῖς ιππευς cavalry; rider καὶ και and; even ἐγένοντο γινομαι happen; become αὐτῷ αυτος he; him χίλια χιλιοι thousand καὶ και and; even τετρακόσια τετρακοσιοι four hundred ἅρματα αρμα chariot καὶ και and; even δώδεκα δωδεκα twelve χιλιάδες χιλιας thousand ἱππέων ιππευς cavalry; rider καὶ και and; even κατέλιπεν καταλειπω leave behind; remain αὐτὰ αυτος he; him ἐν εν in πόλεσιν πολις city τῶν ο the ἁρμάτων αρμα chariot καὶ και and; even ὁ ο the λαὸς λαος populace; population μετὰ μετα with; amid τοῦ ο the βασιλέως βασιλευς monarch; king ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
1:14 וַ wa וְ and יֶּאֱסֹ֣ף yyeʔᵉsˈōf אסף gather שְׁלֹמֹה֮ šᵊlōmō שְׁלֹמֹה Solomon רֶ֣כֶב rˈeḵev רֶכֶב chariot וּ û וְ and פָרָשִׁים֒ fārāšîm פָּרָשׁ horseman וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be לֹ֗ו lˈô לְ to אֶ֤לֶף ʔˈelef אֶלֶף thousand וְ wᵊ וְ and אַרְבַּע־ ʔarbaʕ- אַרְבַּע four מֵאֹות֙ mēʔôṯ מֵאָה hundred רֶ֔כֶב rˈeḵev רֶכֶב chariot וּ û וְ and שְׁנֵים־ šᵊnêm- שְׁנַיִם two עָשָׂ֥ר ʕāśˌār עָשָׂר -teen אֶ֖לֶף ʔˌelef אֶלֶף thousand פָּרָשִׁ֑ים pārāšˈîm פָּרָשׁ horseman וַ wa וְ and יַּנִּיחֵם֙ yyannîḥˌēm נוח settle בְּ bᵊ בְּ in עָרֵ֣י ʕārˈê עִיר town הָ hā הַ the רֶ֔כֶב rˈeḵev רֶכֶב chariot וְ wᵊ וְ and עִם־ ʕim- עִם with הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king בִּ bi בְּ in ירֽוּשָׁלִָֽם׃ yrˈûšālˈāim יְרוּשָׁלִַם Jerusalem
1:14. congregavitque sibi currus et equites et facti sunt ei mille quadringenti currus et duodecim milia equitum et fecit eos esse in urbibus quadrigarum et cum rege in HierusalemAnd he gathered to himself chariots and horsemen, and he had a thousand four hundred chariots, and twelve thousand horsemen: and he placed them in the cities of the chariots, and with the king in Jerusalem.
14. And Solomon gathered chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, which he placed in the chariot cities, and with the king at Jerusalem.
1:14. And he gathered to himself chariots and horsemen. And they brought to him one thousand four hundred chariots, and twelve thousand horsemen. And he caused them to be in the cities of the chariots, and with the king in Jerusalem.
1:14. And Solomon gathered chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, which he placed in the chariot cities, and with the king at Jerusalem.
And Solomon gathered chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, which he placed in the chariot cities, and with the king at Jerusalem:

1:14 И набрал Соломон колесниц и всадников; и было у него тысяча четыреста колесниц и двенадцать тысяч всадников; и он разместил их в колесничных городах и при царе в Иерусалиме.
1:14
καὶ και and; even
συνήγαγεν συναγω gather
Σαλωμων σαλωμων chariot
καὶ και and; even
ἱππεῖς ιππευς cavalry; rider
καὶ και and; even
ἐγένοντο γινομαι happen; become
αὐτῷ αυτος he; him
χίλια χιλιοι thousand
καὶ και and; even
τετρακόσια τετρακοσιοι four hundred
ἅρματα αρμα chariot
καὶ και and; even
δώδεκα δωδεκα twelve
χιλιάδες χιλιας thousand
ἱππέων ιππευς cavalry; rider
καὶ και and; even
κατέλιπεν καταλειπω leave behind; remain
αὐτὰ αυτος he; him
ἐν εν in
πόλεσιν πολις city
τῶν ο the
ἁρμάτων αρμα chariot
καὶ και and; even
ο the
λαὸς λαος populace; population
μετὰ μετα with; amid
τοῦ ο the
βασιλέως βασιλευς monarch; king
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
1:14
וַ wa וְ and
יֶּאֱסֹ֣ף yyeʔᵉsˈōf אסף gather
שְׁלֹמֹה֮ šᵊlōmō שְׁלֹמֹה Solomon
רֶ֣כֶב rˈeḵev רֶכֶב chariot
וּ û וְ and
פָרָשִׁים֒ fārāšîm פָּרָשׁ horseman
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
לֹ֗ו lˈô לְ to
אֶ֤לֶף ʔˈelef אֶלֶף thousand
וְ wᵊ וְ and
אַרְבַּע־ ʔarbaʕ- אַרְבַּע four
מֵאֹות֙ mēʔôṯ מֵאָה hundred
רֶ֔כֶב rˈeḵev רֶכֶב chariot
וּ û וְ and
שְׁנֵים־ šᵊnêm- שְׁנַיִם two
עָשָׂ֥ר ʕāśˌār עָשָׂר -teen
אֶ֖לֶף ʔˌelef אֶלֶף thousand
פָּרָשִׁ֑ים pārāšˈîm פָּרָשׁ horseman
וַ wa וְ and
יַּנִּיחֵם֙ yyannîḥˌēm נוח settle
בְּ bᵊ בְּ in
עָרֵ֣י ʕārˈê עִיר town
הָ הַ the
רֶ֔כֶב rˈeḵev רֶכֶב chariot
וְ wᵊ וְ and
עִם־ ʕim- עִם with
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
בִּ bi בְּ in
ירֽוּשָׁלִָֽם׃ yrˈûšālˈāim יְרוּשָׁלִַם Jerusalem
1:14. congregavitque sibi currus et equites et facti sunt ei mille quadringenti currus et duodecim milia equitum et fecit eos esse in urbibus quadrigarum et cum rege in Hierusalem
And he gathered to himself chariots and horsemen, and he had a thousand four hundred chariots, and twelve thousand horsemen: and he placed them in the cities of the chariots, and with the king in Jerusalem.
1:14. And he gathered to himself chariots and horsemen. And they brought to him one thousand four hundred chariots, and twelve thousand horsemen. And he caused them to be in the cities of the chariots, and with the king in Jerusalem.
1:14. And Solomon gathered chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, which he placed in the chariot cities, and with the king at Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-17. Ср. 3: Цар X:26–29; IV:26. Ср. Толков. Библия II, с. 453: и 468. В масоретском евр. тексте к I гл. отнесен в качестве 18: стиха и 1-й стих II гл. С гл. II включительно идет речь о построении храма и его освящении.
Adam Clarke: Commentary on the Bible - 1831
1:14: He had a thousand and four hundred chariots - For these numbers, see the notes on Kg1 4:26.
2 Chronicles 1:15
Albert Barnes: Notes on the Bible - 1834
1:14: This passage is very nearly identical with Kg1 10:26-29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: Solomon: Ch2 9:25; Deu 17:16; Kg1 4:26, Kg1 10:16, Kg1 10:26-29
the chariot cities: Cities where the chariots, and horses belonging to them, were kept.
Carl Friedrich Keil and Franz Delitzsch

Solomon's chariots, horses, and riches. - In order to prove by facts the fulfilment of the divine promise which Solomon received in answer to his prayer at Gibeon, we have in 3Kings 3:16-28 a narrative of Solomon's wise judgment, then in 2 Chron 4 an account of his public officers; and in 2Chron 5:1-14 the royal magnificence, glory, and wisdom of his reign is further portrayed. In our Chronicle, on the contrary, we have in 2Chron 1:14-17 only a short statement as to his chariots and horses, and the wealth in silver and gold to be found in the land, merely for the purpose of showing how God had given him riches and possessions. This statement recurs verbally in 3Kings 10:26-29, in the concluding remarks on the riches and splendour of Solomon's reign; while in the parallel passage, 2 Chron 9:13-28, it is repeated in an abridged form, and interwoven with other statements. From this we see in how free and peculiar a manner the author of the Chronicle has made use of his authorities, and how he has arranged the material derived from them according to his own special plan.
(Note: The assertion of Thenius on 3Kings 10:26., that he found this section in his authorities in two different places and in different connections, copied them mechanically, and only towards the end of the second passage remarked the repetition and then abridged the statement, is at once refuted by observing, that in the supposed repetition the first half (2Chron 9:25-26) does not at all agree with 3Kings 10:26, but coincides with the statement in 3Kings 5:6-7.)
For the commentary on this section, see on 3Kings 10:26-28.
2Chron 1:14-15
2Chron 1:14, 2Chron 1:15, with the exception of one divergence in form and one in matter, correspond word for word to 3Kings 10:26 and 3Kings 10:27. Instead of ויּנחם, he led them (Kings), there stands in 2Chron 1:15, as in 2Chron 9:25, the more expressive word ויּנּיהם, "he laid them" in the chariot cities; and in 2Chron 1:15 ואת־הזּהב is added to את־הכּסף, while it is omitted from both 3Kings 10:27 and also 2Chron 9:27. It is, however, very suitable in this connection, since the comparison "like stones" has reference to quantity, and Solomon had collected not only silver, but also gold, in quantity.
2Chron 1:16-17
2Chron 1:16, 2Chron 1:17 coincide with 3Kings 10:28-29, except that מקרא is used for hw'q;mi, and ותּצא ותּעלה is altered into ויּוציאוּ ויּעלוּ. For the commentary on these verses, see 3Kings 10:28.
Geneva 1599
And Solomon gathered chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, which he placed in the (h) chariot cities, and with the king at Jerusalem.
(h) Which were cities appointed to keep and maintain the chariots.
Robert Jamieson, A. R. Fausset and David Brown
HIS STRENGTH AND WEALTH. (2Chron 1:14-17)
Solomon gathered chariots and horsemen--His passion for horses was greater than that of any Israelitish monarch before or after him. His stud comprised fourteen hundred chariots and twelve thousand horses. This was a prohibited indulgence, whether as an instrument of luxury or power. But it was not merely for his own use that he imported the horses of Egypt. The immense equestrian establishment he erected was not for show merely, but also for profit. The Egyptian breed of horses was highly valued; and being as fine as the Arabian, but larger and more powerful, they were well fitted for being yoked in chariots. These were light but compact and solid vehicles, without springs. From the price stated (2Chron 1:17) as given for a chariot and a horse, it appears that the chariot cost four times the value of a horse. A horse brought a 150 shekels, which, estimating the shekels at 2s. 3d. or 2s. 6d., amount to £17 2s. or £18 15s., while a chariot brought 600 shekels, equal to £68 9s. or £75; and as an Egyptian chariot was usually drawn by two horses, a chariot and pair would cost £112 sterling. As the Syrians, who were fond of the Egyptian breed of horses, could import them into their own country only through Judea, Solomon early perceived the commercial advantages to be derived from this trade, and established a monopoly. His factors or agents purchased them in the markets or fairs of Egypt and brought them to the "chariot cities," the depots and stables he had erected on the frontiers of his kingdom, such as Bethmarcaboth, "the house of chariots," and Hazarsusah, "the village of horses" (Josh 19:5; 3Kings 10:28).
1:151:15: Եւ եդ արքայ զոսկի եւ զարծաթ իբրեւ զքարինս յԵրուսաղէմ, եւ զմայրս ՚ի Հրէաստանի, իբրեւ զմոլաթզենիս ՚ի դաշտի բազմութեամբ։
15 Արքան Երուսաղէմում ոսկին ու արծաթը այնքան առատ դարձրեց, որքան քարը, իսկ մայրիները Հրէաստանում իրենց շատութեամբ դարձան դաշտում աճող մոլաթզենիների չափ:
15 Թագաւորը Երուսաղէմի մէջ արծաթն ու ոսկին քարերու պէս ըրաւ ու եղեւնափայտը շատութենէն՝ դաշտի մէջ եղող մոլաթզենիներուն պէս ըրաւ։
Եւ եդ արքայ զոսկի եւ զարծաթ իբրեւ զքարինս յԵրուսաղէմ, եւ զմայրս [8]ի Հրէաստանի, իբրեւ զմոլաթզենիս ի դաշտի բազմութեամբ:

1:15: Եւ եդ արքայ զոսկի եւ զարծաթ իբրեւ զքարինս յԵրուսաղէմ, եւ զմայրս ՚ի Հրէաստանի, իբրեւ զմոլաթզենիս ՚ի դաշտի բազմութեամբ։
15 Արքան Երուսաղէմում ոսկին ու արծաթը այնքան առատ դարձրեց, որքան քարը, իսկ մայրիները Հրէաստանում իրենց շատութեամբ դարձան դաշտում աճող մոլաթզենիների չափ:
15 Թագաւորը Երուսաղէմի մէջ արծաթն ու ոսկին քարերու պէս ըրաւ ու եղեւնափայտը շատութենէն՝ դաշտի մէջ եղող մոլաթզենիներուն պէս ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15 И сделал царь серебро и золото в Иерусалиме равноценным {простому} камню, а кедры, по множеству их, сделал равноценными сикоморам, которые на низких местах.
1:15 καὶ και and; even ἔθηκεν τιθημι put; make ὁ ο the βασιλεὺς βασιλευς monarch; king τὸ ο the χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even τὸ ο the ἀργύριον αργυριον silver piece; money ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ὡς ως.1 as; how λίθους λιθος stone καὶ και and; even τὰς ο the κέδρους κεδρος in τῇ ο the Ιουδαίᾳ ιουδαια Ioudaia; Iuthea ὡς ως.1 as; how συκαμίνους συκαμινος mulberry tree τὰς ο the ἐν εν in τῇ ο the πεδινῇ πεδινος flat εἰς εις into; for πλῆθος πληθος multitude; quantity
1:15 וַ wa וְ and יִּתֵּ֨ן yyittˌēn נתן give הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּ֧סֶף kkˈesef כֶּסֶף silver וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the זָּהָ֛ב zzāhˈāv זָהָב gold בִּ bi בְּ in ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem כָּ kā כְּ as † הַ the אֲבָנִ֑ים ʔᵃvānˈîm אֶבֶן stone וְ wᵊ וְ and אֵ֣ת ʔˈēṯ אֵת [object marker] הָ hā הַ the אֲרָזִ֗ים ʔᵃrāzˈîm אֶרֶז cedar נָתַ֛ן nāṯˈan נתן give כַּ ka כְּ as † הַ the שִּׁקְמִ֥ים ššiqmˌîm שִׁקְמָה sycomore אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בַּ ba בְּ in † הַ the שְּׁפֵלָ֖ה ššᵊfēlˌā שְׁפֵלָה low land לָ lā לְ to רֹֽב׃ rˈōv רֹב multitude
1:15. praebuitque rex argentum et aurum in Hierusalem quasi lapides et cedros quasi sycomoros quae nascuntur in campestribus multitudine magnaAnd the king made silver and gold to be in Jerusalem as stones, and cedar trees as sycamores, which grow in the plains in great multitude.
15. And the king made silver and gold to be in Jerusalem as stones, and cedars made he to be as the sycomore trees that are in the lowland, for abundance.
1:15. And the king offered silver and gold in Jerusalem as if they were stones, and cedar trees as if they were sycamores, which grow in the plains in a great multitude.
1:15. And the king made silver and gold at Jerusalem [as plenteous] as stones, and cedar trees made he as the sycomore trees that [are] in the vale for abundance.
And the king made silver and gold at Jerusalem [as plenteous] as stones, and cedar trees made he as the sycomore trees that [are] in the vale for abundance:

1:15 И сделал царь серебро и золото в Иерусалиме равноценным {простому} камню, а кедры, по множеству их, сделал равноценными сикоморам, которые на низких местах.
1:15
καὶ και and; even
ἔθηκεν τιθημι put; make
ο the
βασιλεὺς βασιλευς monarch; king
τὸ ο the
χρυσίον χρυσιον gold piece; gold leaf
καὶ και and; even
τὸ ο the
ἀργύριον αργυριον silver piece; money
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
ὡς ως.1 as; how
λίθους λιθος stone
καὶ και and; even
τὰς ο the
κέδρους κεδρος in
τῇ ο the
Ιουδαίᾳ ιουδαια Ioudaia; Iuthea
ὡς ως.1 as; how
συκαμίνους συκαμινος mulberry tree
τὰς ο the
ἐν εν in
τῇ ο the
πεδινῇ πεδινος flat
εἰς εις into; for
πλῆθος πληθος multitude; quantity
1:15
וַ wa וְ and
יִּתֵּ֨ן yyittˌēn נתן give
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֶּ֧סֶף kkˈesef כֶּסֶף silver
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
זָּהָ֛ב zzāhˈāv זָהָב gold
בִּ bi בְּ in
ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem
כָּ כְּ as
הַ the
אֲבָנִ֑ים ʔᵃvānˈîm אֶבֶן stone
וְ wᵊ וְ and
אֵ֣ת ʔˈēṯ אֵת [object marker]
הָ הַ the
אֲרָזִ֗ים ʔᵃrāzˈîm אֶרֶז cedar
נָתַ֛ן nāṯˈan נתן give
כַּ ka כְּ as
הַ the
שִּׁקְמִ֥ים ššiqmˌîm שִׁקְמָה sycomore
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
שְּׁפֵלָ֖ה ššᵊfēlˌā שְׁפֵלָה low land
לָ לְ to
רֹֽב׃ rˈōv רֹב multitude
1:15. praebuitque rex argentum et aurum in Hierusalem quasi lapides et cedros quasi sycomoros quae nascuntur in campestribus multitudine magna
And the king made silver and gold to be in Jerusalem as stones, and cedar trees as sycamores, which grow in the plains in great multitude.
1:15. And the king offered silver and gold in Jerusalem as if they were stones, and cedar trees as if they were sycamores, which grow in the plains in a great multitude.
1:15. And the king made silver and gold at Jerusalem [as plenteous] as stones, and cedar trees made he as the sycomore trees that [are] in the vale for abundance.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:15: Made silver and gold - See on Kg1 10:27 (note), Kg1 10:28 (note).
2 Chronicles 1:16
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: the king: He destroyed its value by making it so exceedingly plentiful. Ch2 1:12, Ch2 9:27; Kg1 10:27-29; Job 22:24, Job 22:25; Isa 60:17
made: Heb. gave
sycamore trees: Ch2 9:27; Isa 9:10; Amo 7:14
Geneva 1599
And the king made silver and gold at Jerusalem [as plenteous] as (i) stones, and cedar trees made he as the sycomore trees that [are] in the vale for abundance.
(i) He caused so great plenty that it was valued no more than stones.
1:161:16: Եւ ելք ձիոցն Սողոմոնի յԵգիպտոսէ. եւ գինք վաճառուց արքայի.
16 Սողոմոնի ձիերը Եգիպտոսից էին բերւում: Արքային վաճառուող ձիերի գները սահմանուած էին այսպէս.
16 Սողոմոնին ձիերը Եգիպտոսէն կու գային ու թագաւորին վաճառականներուն կարաւանը որոշուած գնով մը ձիերու երամակներ ծախու կ’առնէին։
Եւ ելք ձիոց Սողոմոնի յԵգիպտոսէ, եւ [9]գինք վաճառուց արքայի երթեալ գնէին:

1:16: Եւ ելք ձիոցն Սողոմոնի յԵգիպտոսէ. եւ գինք վաճառուց արքայի.
16 Սողոմոնի ձիերը Եգիպտոսից էին բերւում: Արքային վաճառուող ձիերի գները սահմանուած էին այսպէս.
16 Սողոմոնին ձիերը Եգիպտոսէն կու գային ու թագաւորին վաճառականներուն կարաւանը որոշուած գնով մը ձիերու երամակներ ծախու կ’առնէին։
zohrab-1805▾ eastern-1994▾ western am▾
1:161:16 Коней Соломону приводили из Египта и из Кувы; купцы царские из Кувы получали их за деньги.
1:16 καὶ και and; even ἡ ο the ἔξοδος εξοδος exodus τῶν ο the ἵππων ιππος horse τῶν ο the Σαλωμων σαλωμων from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἡ ο the τιμὴ τιμη honor; value τῶν ο the ἐμπόρων εμπορος merchant τοῦ ο the βασιλέως βασιλευς monarch; king ἐμπορεύεσθαι εμπορευομαι do business ἠγόραζον αγοραζω buy
1:16 וּ û וְ and מֹוצָ֧א môṣˈā מֹוצָא issue הַ ha הַ the סּוּסִ֛ים ssûsˈîm סוּס horse אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לִ li לְ to שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon מִ mi מִן from מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt וּ û וְ and מִ mi מִן from קְוֵ֕א qᵊwˈē קְוֵא Kue סֹחֲרֵ֣י sōḥᵃrˈê סחר go about הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king מִ mi מִן from קְוֵ֥א qᵊwˌē קְוֵא Kue יִקְח֖וּ yiqḥˌû לקח take בִּ bi בְּ in מְחִֽיר׃ mᵊḥˈîr מְחִיר price
1:16. adducebantur autem ei et equi de Aegypto et de Coa a negotiatoribus regis qui ibant et coemebant pretioAnd there were horses brought him from Egypt, and from Coa by the king's merchants, who went, and bought at a price,
16. And the horses which Solomon had were brought out of Egypt; the king’s merchants received them in droves, each drove at a price.
1:16. Then horses were brought to him from Egypt and from Kue, by the negotiators of the king, who went and bought for a price:
1:16. And Solomon had horses brought out of Egypt, and linen yarn: the king’s merchants received the linen yarn at a price.
And Solomon had horses brought out of Egypt, and linen yarn: the king' s merchants received the linen yarn at a price:

1:16 Коней Соломону приводили из Египта и из Кувы; купцы царские из Кувы получали их за деньги.
1:16
καὶ και and; even
ο the
ἔξοδος εξοδος exodus
τῶν ο the
ἵππων ιππος horse
τῶν ο the
Σαλωμων σαλωμων from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ο the
τιμὴ τιμη honor; value
τῶν ο the
ἐμπόρων εμπορος merchant
τοῦ ο the
βασιλέως βασιλευς monarch; king
ἐμπορεύεσθαι εμπορευομαι do business
ἠγόραζον αγοραζω buy
1:16
וּ û וְ and
מֹוצָ֧א môṣˈā מֹוצָא issue
הַ ha הַ the
סּוּסִ֛ים ssûsˈîm סוּס horse
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לִ li לְ to
שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon
מִ mi מִן from
מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt
וּ û וְ and
מִ mi מִן from
קְוֵ֕א qᵊwˈē קְוֵא Kue
סֹחֲרֵ֣י sōḥᵃrˈê סחר go about
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
מִ mi מִן from
קְוֵ֥א qᵊwˌē קְוֵא Kue
יִקְח֖וּ yiqḥˌû לקח take
בִּ bi בְּ in
מְחִֽיר׃ mᵊḥˈîr מְחִיר price
1:16. adducebantur autem ei et equi de Aegypto et de Coa a negotiatoribus regis qui ibant et coemebant pretio
And there were horses brought him from Egypt, and from Coa by the king's merchants, who went, and bought at a price,
1:16. Then horses were brought to him from Egypt and from Kue, by the negotiators of the king, who went and bought for a price:
1:16. And Solomon had horses brought out of Egypt, and linen yarn: the king’s merchants received the linen yarn at a price.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:16: Linen yarn - See the note on Kg1 10:28, where this subject is particularly examined.
2 Chronicles 1:17
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: Solomon: Heb. the going forth of the horses which was Solomon's, Ch2 9:28; Kg1 10:28, Kg1 10:29
linen yarn: The word מקוא [Strong's H4723], or מקוה [Strong's H4723], mikweh, is regarded by the ancient translators as a proper name. The LXX have εκ Θεκουε, "from Tekoa," the Vulgate, de Coa, "from Koa," which is adopted by Dr. Geddes; the Syriac, "from the city Aphelia;" and the Arabic, "ex urbe Australium." Bochart thinks it signifies a tribute; others suppose that it signifies a string or drove of horses, or as Jarchi says, what the Germans call Stutte, a stud; but Houbigant supposes it to be a corruption for mercavah, "chariots." Our English translation, however, which regards it as synonymous with tikwah, seems by far the best. According to Norden, linen yarn is still one of the principal articles of commerce in Egypt, and is exported in very large quantities, together with unmanufactured flax and spun cotton; and Sanutus, 400 years ago, remarked that though Christian countries abounded in flax, yet the goodness of the Egyptian was such, that it was dispersed even to the west.
Geneva 1599
And Solomon had horses brought out of Egypt, and linen yarn: (k) the king's merchants received the linen yarn at a price.
(k) Read (3Kings 20:28).
1:171:17: երթեալ գնէին. եւ ելանէին ածէին յԵգիպտոսէ կառս մի վեց հարիւր արծաթոյ, եւ ձի հարիւր եւ յիսուն. եւ ա՛յնպէս ամենայն թագաւորացն Նեքտացւոց, եւ թագաւորացն Ասորեաց ՚ի ձեռս նոցա բերէին[4458]։[4458] Այլք. Ամենայն թագաւորացն Քետացւոց. կամ՝ Քետտացւոց։
17 Եգիպտոսից բերուած մէկ մարտակառքը վաճառում էին վեց հարիւր արծաթով, իսկ ձին՝ հարիւր յիսուն: Դրանք բերւում էին նաեւ բոլոր քետացի թագաւորների եւ ասորի թագաւորների համար:
17 Եգիպտոսէն կառք մը վեց հարիւր արծաթով դուրս կը հանէին ու մէկ ձին՝ հարիւր յիսուն արծաթով։ Քետացիներուն բոլոր թագաւորներուն համար եւ Ասորիներուն բոլոր թագաւորներուն համար ալ՝ անոնց ձեռքով կ’արտածէին։
եւ ելանէին ածէին յԵգիպտոսէ կառս մի` վեց հարեւր արծաթոյ, եւ ձի հարեւր եւ յիսուն. եւ այնպէս ամենայն թագաւորացն Քետացւոց եւ թագաւորացն Ասորեաց ի ձեռս նոցա բերէին:

1:17: երթեալ գնէին. եւ ելանէին ածէին յԵգիպտոսէ կառս մի վեց հարիւր արծաթոյ, եւ ձի հարիւր եւ յիսուն. եւ ա՛յնպէս ամենայն թագաւորացն Նեքտացւոց, եւ թագաւորացն Ասորեաց ՚ի ձեռս նոցա բերէին[4458]։
[4458] Այլք. Ամենայն թագաւորացն Քետացւոց. կամ՝ Քետտացւոց։
17 Եգիպտոսից բերուած մէկ մարտակառքը վաճառում էին վեց հարիւր արծաթով, իսկ ձին՝ հարիւր յիսուն: Դրանք բերւում էին նաեւ բոլոր քետացի թագաւորների եւ ասորի թագաւորների համար:
17 Եգիպտոսէն կառք մը վեց հարիւր արծաթով դուրս կը հանէին ու մէկ ձին՝ հարիւր յիսուն արծաթով։ Քետացիներուն բոլոր թագաւորներուն համար եւ Ասորիներուն բոլոր թագաւորներուն համար ալ՝ անոնց ձեռքով կ’արտածէին։
zohrab-1805▾ eastern-1994▾ western am▾
1:171:17 Колесница получаема и доставляема была из Египта за шестьсот {сиклей} серебра, а конь за сто пятьдесят. Таким же образом они руками своими доставляли {это} всем царям Хеттейским и царям Арамейским.
1:17 καὶ και and; even ἀνέβαινον αναβαινω step up; ascend καὶ και and; even ἐξῆγον εξαγω lead out; bring out ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἅρμα αρμα chariot ἓν εις.1 one; unit ἑξακοσίων εξακοσιοι six hundred ἀργυρίου αργυριον silver piece; money καὶ και and; even ἵππον ιππος horse ἑκατὸν εκατον hundred καὶ και and; even πεντήκοντα πεντηκοντα fifty καὶ και and; even οὕτως ουτως so; this way πᾶσιν πας all; every τοῖς ο the βασιλεῦσιν βασιλευς monarch; king τῶν ο the Χετταίων χετταιος and; even βασιλεῦσιν βασιλευς monarch; king Συρίας συρια Syria; Siria ἐν εν in χερσὶν χειρ hand αὐτῶν αυτος he; him ἔφερον φερω carry; bring
1:17 וַֽ֠ wˈa וְ and יַּעֲלוּ yyaʕᵃlˌû עלה ascend וַ wa וְ and יֹּוצִ֨יאוּ yyôṣˌîʔû יצא go out מִ mi מִן from מִּצְרַ֤יִם mmiṣrˈayim מִצְרַיִם Egypt מֶרְכָּבָה֙ merkāvˌā מֶרְכָּבָה chariot בְּ bᵊ בְּ in שֵׁ֣שׁ šˈēš שֵׁשׁ six מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred כֶּ֔סֶף kˈesef כֶּסֶף silver וְ wᵊ וְ and ס֖וּס sˌûs סוּס horse בַּ ba בְּ in חֲמִשִּׁ֣ים ḥᵃmiššˈîm חָמֵשׁ five וּ û וְ and מֵאָ֑ה mēʔˈā מֵאָה hundred וְ֠ wᵊ וְ and כֵן ḵˌēn כֵּן thus לְ lᵊ לְ to כָל־ ḵol- כֹּל whole מַלְכֵ֧י malᵊḵˈê מֶלֶךְ king הַֽ hˈa הַ the חִתִּ֛ים ḥittˈîm חִתִּי Hittite וּ û וְ and מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king אֲרָ֖ם ʔᵃrˌām אֲרָם Aram בְּ bᵊ בְּ in יָדָ֥ם yāḏˌām יָד hand יֹוצִֽיאוּ׃ yôṣˈîʔû יצא go out
1:17. quadrigam equorum sescentis argenteis et equum centum quinquaginta similiter de universis regnis Cettheorum et a regibus Syriae emptio celebrabaturA chariot of four horses for six hundred pieces of silver, and a horse for a hundred and fifty: in like manner market was made in all the kingdoms of the Hethites, and of the kings of Syria.
17. And they fetched up, and brought out of Egypt a chariot for six hundred of silver, and an horse for an hundred and fifty: and so for all the kings of the Hittites, and the kings of Syria, did they bring them out by their means.
1:17. a four-horse chariot for six hundred pieces of silver, and a horse for one hundred fifty. A similar offer to purchase was made known among all the kingdoms of the Hittites, and among the kings of Syria.
1:17. And they fetched up, and brought forth out of Egypt a chariot for six hundred [shekels] of silver, and an horse for an hundred and fifty: and so brought they out [horses] for all the kings of the Hittites, and for the kings of Syria, by their means.
And they fetched up, and brought forth out of Egypt a chariot for six hundred [shekels] of silver, and an horse for an hundred and fifty: and so brought they out [horses] for all the kings of the Hittites, and for the kings of Syria, by their means:

1:17 Колесница получаема и доставляема была из Египта за шестьсот {сиклей} серебра, а конь за сто пятьдесят. Таким же образом они руками своими доставляли {это} всем царям Хеттейским и царям Арамейским.
1:17
καὶ και and; even
ἀνέβαινον αναβαινω step up; ascend
καὶ και and; even
ἐξῆγον εξαγω lead out; bring out
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἅρμα αρμα chariot
ἓν εις.1 one; unit
ἑξακοσίων εξακοσιοι six hundred
ἀργυρίου αργυριον silver piece; money
καὶ και and; even
ἵππον ιππος horse
ἑκατὸν εκατον hundred
καὶ και and; even
πεντήκοντα πεντηκοντα fifty
καὶ και and; even
οὕτως ουτως so; this way
πᾶσιν πας all; every
τοῖς ο the
βασιλεῦσιν βασιλευς monarch; king
τῶν ο the
Χετταίων χετταιος and; even
βασιλεῦσιν βασιλευς monarch; king
Συρίας συρια Syria; Siria
ἐν εν in
χερσὶν χειρ hand
αὐτῶν αυτος he; him
ἔφερον φερω carry; bring
1:17
וַֽ֠ wˈa וְ and
יַּעֲלוּ yyaʕᵃlˌû עלה ascend
וַ wa וְ and
יֹּוצִ֨יאוּ yyôṣˌîʔû יצא go out
מִ mi מִן from
מִּצְרַ֤יִם mmiṣrˈayim מִצְרַיִם Egypt
מֶרְכָּבָה֙ merkāvˌā מֶרְכָּבָה chariot
בְּ bᵊ בְּ in
שֵׁ֣שׁ šˈēš שֵׁשׁ six
מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred
כֶּ֔סֶף kˈesef כֶּסֶף silver
וְ wᵊ וְ and
ס֖וּס sˌûs סוּס horse
בַּ ba בְּ in
חֲמִשִּׁ֣ים ḥᵃmiššˈîm חָמֵשׁ five
וּ û וְ and
מֵאָ֑ה mēʔˈā מֵאָה hundred
וְ֠ wᵊ וְ and
כֵן ḵˌēn כֵּן thus
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
מַלְכֵ֧י malᵊḵˈê מֶלֶךְ king
הַֽ hˈa הַ the
חִתִּ֛ים ḥittˈîm חִתִּי Hittite
וּ û וְ and
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
אֲרָ֖ם ʔᵃrˌām אֲרָם Aram
בְּ bᵊ בְּ in
יָדָ֥ם yāḏˌām יָד hand
יֹוצִֽיאוּ׃ yôṣˈîʔû יצא go out
1:17. quadrigam equorum sescentis argenteis et equum centum quinquaginta similiter de universis regnis Cettheorum et a regibus Syriae emptio celebrabatur
A chariot of four horses for six hundred pieces of silver, and a horse for a hundred and fifty: in like manner market was made in all the kingdoms of the Hethites, and of the kings of Syria.
1:17. a four-horse chariot for six hundred pieces of silver, and a horse for one hundred fifty. A similar offer to purchase was made known among all the kingdoms of the Hittites, and among the kings of Syria.
1:17. And they fetched up, and brought forth out of Egypt a chariot for six hundred [shekels] of silver, and an horse for an hundred and fifty: and so brought they out [horses] for all the kings of the Hittites, and for the kings of Syria, by their means.
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Adam Clarke: Commentary on the Bible - 1831
1:17: A horse for a hundred and fifty - Suppose we take the shekel at the utmost value at which it has been rated, three shillings; then the price of a horse was about twenty-two pounds ten shillings.
On Solomon's multiplying horses, Bishop Warburton has made some judicious remarks: -
"Moses had expressly prohibited the multiplying of horses, Deu 17:16, by which the future king was forbidden to establish a body of cavalry, because this could not be effected without sending into Egypt, with which people God had forbidden any communication, as this would be dangerous to religion. When Solomon had violated this law, and multiplied horses to excess, Kg1 4:26, it was soon attended with those fatal consequences that the law foretold: for this wisest of kings having likewise, in violation of another law, married Pharaoh's daughter, (the early fruits of this commerce), and then, by a repetition of the same crime, but a transgression of another law, having espoused more strange women, Kg1 11:1; they first, in defiance of a fourth law, persuaded him to build them idol temples for their use, and afterwards, against a fifth law, brought him to erect other temples for his own. Now the original of all this mischief was the forbidden traffic with Egypt for horses; for thither were the agents of Solomon sent to mount his cavalry. Nay, this great king even turned factor for the neighboring monarchs, Ch2 1:17, and this opprobrious commerce was kept up by his successors and attended with the same pernicious consequences. Isaiah denounces the mischiefs of this traffic; and foretells that one of the good effects of leaving it would be the forsaking of their idolatries, Isa 31:1, Isa 31:4, Isa 31:6, Isa 31:7." - See Divine Legation, vol. iii., p. 289 and Dr. Dodd's Notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: the kings: Kg2 10:29
means: Heb. hand
Robert Jamieson, A. R. Fausset and David Brown
brought . . . for all the kings of the Hittites--A branch of this powerful tribe, when expelled from Palestine, had settled north of Lebanon, where they acquired large possessions contiguous to the Syrians.